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You may copy it, give it away or re-use + it under the terms of the Project Gutenberg License <a href= + "#pglicense" class="tei tei-ref">included with this eBook</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a></p> + </div> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +Title: The Golden Bough (Third Edition, Vol. 3 of 12) + +Author: James George Frazer + +Release Date: January 12, 2013 [Ebook #41832] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH (THIRD EDITION, VOL. 3 OF 12)*** +</pre> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"></div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">The Golden Bough</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">A Study in Magic and Religion</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">By</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">James George Frazer, D.C.L., LL.D., + Litt.D.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Fellow of Trinity + College, Cambridge</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Professor of Social + Anthropology in the University of Liverpool</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Third Edition.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Vol. III.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Part II</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Taboo and the Perils of the Soul</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">New York and London</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">MacMillan and Co.</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">1911</p> + </div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Contents</span></h1> + + <ul class="tei tei-index tei-index-toc"> + <li><a href="#toc1">Preface.</a></li> + + <li><a href="#toc3">Chapter I. The Burden Of Royalty.</a></li> + + <li style="margin-left: 2em"><a href="#toc5">§ 1. Royal and + Priestly Taboos.</a></li> + + <li style="margin-left: 2em"><a href="#toc7">§ 2. Divorce of the + Spiritual from the Temporal Power.</a></li> + + <li><a href="#toc9">Chapter II. The Perils Of The Soul.</a></li> + + <li style="margin-left: 2em"><a href="#toc11">§ 1. The Soul as a + Mannikin.</a></li> + + <li style="margin-left: 2em"><a href="#toc13">§ 2. Absence and + Recall of the Soul.</a></li> + + <li style="margin-left: 2em"><a href="#toc15">§ 3. The Soul as a + Shadow and a Reflection.</a></li> + + <li><a href="#toc17">Chapter III. Tabooed Acts.</a></li> + + <li style="margin-left: 2em"><a href="#toc19">§ 1. Taboos on + Intercourse with Strangers.</a></li> + + <li style="margin-left: 2em"><a href="#toc21">§ 2. Taboos on Eating + and Drinking.</a></li> + + <li style="margin-left: 2em"><a href="#toc23">§ 3. Taboos on + shewing the Face.</a></li> + + <li style="margin-left: 2em"><a href="#toc25">§ 4. Taboos on + quitting the House.</a></li> + + <li style="margin-left: 2em"><a href="#toc27">§ 5. Taboos on + leaving Food over.</a></li> + + <li><a href="#toc29">Chapter IV. Tabooed Persons.</a></li> + + <li style="margin-left: 2em"><a href="#toc31">§ 1. Chiefs and Kings + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc33">§ 2. Mourners + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc35">§ 3. Women tabooed at + Menstruation and Childbirth.</a></li> + + <li style="margin-left: 2em"><a href="#toc37">§ 4. Warriors + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc39">§ 5. Manslayers + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc41">§ 6. Hunters and + Fishers tabooed.</a></li> + + <li><a href="#toc43">Chapter V. Tabooed Things.</a></li> + + <li style="margin-left: 2em"><a href="#toc45">§ 1. The Meaning of + Taboo.</a></li> + + <li style="margin-left: 2em"><a href="#toc47">§ 2. Iron + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc49">§ 3. Sharp Weapons + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc51">§ 4. Blood + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc53">§ 5. The Head + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc55">§ 6. Hair + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc57">§ 7. Ceremonies at + Hair-cutting.</a></li> + + <li style="margin-left: 2em"><a href="#toc59">§ 8. Disposal of Cut + Hair and Nails.</a></li> + + <li style="margin-left: 2em"><a href="#toc61">§ 9. Spittle + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc63">§ 10. Foods + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc65">§ 11. Knots and Rings + tabooed.</a></li> + + <li><a href="#toc67">Chapter VI. Tabooed Words.</a></li> + + <li style="margin-left: 2em"><a href="#toc69">§ 1. Personal Names + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc71">§ 2. Names of + Relations tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc73">§ 3. Names of the + Dead tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc75">§ 4. Names of Kings + and other Sacred Persons tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc77">§ 5. Names of Gods + tabooed.</a></li> + + <li style="margin-left: 2em"><a href="#toc79">§ 6. Common Words + tabooed.</a></li> + + <li><a href="#toc81">Chapter VII. Our Debt To The Savage.</a></li> + + <li style="margin-left: 2em"><a href="#toc83">Note. Not To Step + Over Persons And Things.</a></li> + + <li><a href="#toc85">Index.</a></li> + + <li><a href="#toc87">Footnotes</a></li> + </ul> + </div> + </div> + + <div class="tei tei-body" style= + "margin-bottom: 6.00em; margin-top: 6.00em"> + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em"></p> + + <div class="tei tei-figure" style="width: 40%; text-align: center"> + <img src="images/cover.jpg" alt="Cover Art" /></div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's + Note: The above cover image was produced by the submitter at + Distributed Proofreaders, and is being placed into the public + domain.]</p> + </div><span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" + id="Pgv" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Preface.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The term Taboo is + one of the very few words which the English language has borrowed + from the speech of savages. In the Polynesian tongue, from which we + have adopted it, the word designates a remarkable system which has + deeply influenced the religious, social, and political life of the + Oceanic islanders, both Polynesians and Melanesians, particularly by + inculcating a superstitious veneration for the persons of nobles and + the rights of private property. When about the year 1886 my + ever-lamented friend William Robertson Smith asked me to write an + article on Taboo for the Ninth Edition of the <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>, I shared what I believe to have been at the + time the current view of anthropologists, that the institution in + question was confined to the brown and black races of the Pacific. + But an attentive study of the accounts given of Taboo by observers + who wrote while it still flourished in Polynesia soon led me to + modify that view. The analogies which the system presents to the + superstitions, not only of savages elsewhere, but of the civilised + races of antiquity, were too numerous and too striking to be + overlooked; and I came to the conclusion that Taboo is only one of a + number of similar systems of superstition which among many, perhaps + among all races of men have contributed in large measure, under many + different names and with many variations of detail, to build up the + complex fabric of society in all the various sides or elements of it + which we describe as religious, social, <span class="tei tei-pb" id= + "pagevi">[pg vi]</span><a name="Pgvi" id="Pgvi" class= + "tei tei-anchor"></a> political, moral and economic. This conclusion + I briefly indicated in my article. My general views on the subject + were accepted by my friend Robertson Smith and applied by him in his + celebrated <span class="tei tei-hi"><span style= + "font-style: italic">Lectures</span></span> to the elucidation of + some aspects of Semitic religion. Since then the importance of Taboo + and of systems like it in the evolution of religion and morality, of + government and property, has been generally recognised and has indeed + become a commonplace of anthropology.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The present volume + is merely an expansion of the corresponding chapter in the first + edition of <span class="tei tei-hi"><span style= + "font-style: italic">The Golden Bough</span></span>. It treats of the + principles of taboo in their special application to sacred + personages, such as kings and priests, who are the proper theme of + the book. It does not profess to handle the subject as a whole, to + pursue it into all its ramifications, to trace the manifold + influences which systems of this sort have exerted in moulding the + multitudinous forms of human society. A treatise which should + adequately discuss these topics would far exceed the limits which I + have prescribed for myself in <span class="tei tei-hi"><span style= + "font-style: italic">The Golden Bough</span></span>. For example, I + have barely touched in passing on the part which these superstitions + have played in shaping the moral ideas and directing the moral + practice of mankind, a profound subject fraught perhaps with + momentous issues for the time when men shall seriously set themselves + to revise their ethical code in the light of its origin. For that the + ethical like the legal code of a people stands in need of constant + revision will hardly be disputed by any attentive and dispassionate + observer. The old view that the principles of right and wrong are + immutable and eternal is no longer tenable. The moral world is as + little exempt as the physical world from the law of ceaseless change, + of perpetual flux. Contemplate the diversities, the inconsistencies, + the contradictions of the ethical ideas and the ethical practice, not + merely of different peoples in different countries, but of the same + <span class="tei tei-pb" id="pagevii">[pg vii]</span><a name="Pgvii" + id="Pgvii" class="tei tei-anchor"></a> people in the same country in + different ages, then say whether the foundations of morality are + eternally fixed and unchanging. If they seem so to us, as they have + probably seemed to men in all ages who did not extend their views + beyond the narrow limits of their time and country, it is in all + likelihood merely because the rate of change is commonly so slow that + it is imperceptible at any moment and can only be detected by a + comparison of accurate observations extending over long periods of + time. Such a comparison, could we make it, would probably convince us + that if we speak of the moral law as immutable and eternal, it can + only be in the relative or figurative sense in which we apply the + same words to the outlines of the great mountains, by comparison with + the short-lived generations of men. The mountains, too, are passing + away, though we do not see it; nothing is stable and abiding under or + above the sun. We can as little arrest the process of moral evolution + as we can stay the sweep of the tides or the courses of the + stars.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Therefore, whether + we like it or not, the moral code by which we regulate our conduct is + being constantly revised and altered: old rules are being silently + expunged and new rules silently inscribed in the palimpsest by the + busy, the unresting hand of an invisible scribe. For unlike the + public and formal revision of a legal code, the revision of the moral + code is always private, tacit, and informal. The legislators who make + and the judges who administer it are not clad in ermine and scarlet, + their edicts are not proclaimed with the blare of trumpets and the + pomp of heraldry. We ourselves are the lawgivers and the judges: it + is the whole people who make and alter the ethical standard and judge + every case by reference to it. We sit in the highest court of appeal, + judging offenders daily, and we cannot if we would rid ourselves of + the responsibility. All that we can do is to take as clear and + comprehensive a view as possible of the evidence, lest from too + narrow and partial a view we <span class="tei tei-pb" id= + "pageviii">[pg viii]</span><a name="Pgviii" id="Pgviii" class= + "tei tei-anchor"></a> should do injustice, perhaps gross and + irreparable injustice, to the prisoners at the bar. Few things, + perhaps, can better guard us from narrowness and illiberality in our + moral judgments than a survey of the amazing diversities of ethical + theory and practice which have been recorded among the various races + of mankind in different ages; and accordingly the Comparative Method + applied to the study of ethical phenomena may be expected to do for + morality what the same method applied to religious phenomena is now + doing for religion, by enlarging our mental horizon, extending the + boundaries of knowledge, throwing light on the origin of current + beliefs and practices, and thereby directly assisting us to replace + what is effete by what is vigorous, and what is false by what is + true. The facts which I have put together in this volume as well as + in some of my other writings may perhaps serve as materials for a + future science of Comparative Ethics. They are rough stones which + await the master-builder, rude sketches which more cunning hands than + mine may hereafter work up into a finished picture.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">J. G. Frazer.</p> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-variant: small-caps">Cambridge</span></span>, + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">1st February 1911</span></span>. + </div> + </div> + </div><span class="tei tei-pb" id="page001">[pg 001]</span><a name= + "Pg001" id="Pg001" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter I. The Burden Of + Royalty.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. Royal and Priestly + Taboos.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Life of divine kings and priests + regulated by minute rules. The Mikado or Dairi of Japan.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At a certain + stage of early society the king or priest is often thought to be + endowed with supernatural powers or to be an incarnation of a + deity, and consistently with this belief the course of nature is + supposed to be more or less under his control, and he is held + responsible for bad weather, failure of the crops, and similar + calamities.<a id="noteref_1" name="noteref_1" href= + "#note_1"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1</span></span></a> To some + extent it appears to be assumed that the king's power over nature, + like that over his subjects and slaves, is exerted through definite + acts of will; and therefore if drought, famine, pestilence, or + storms arise, the people attribute the misfortune to the negligence + or guilt of their king, and punish him accordingly with stripes and + bonds, or, if he remains obdurate, with deposition and death.<a id= + "noteref_2" name="noteref_2" href="#note_2"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">2</span></span></a> + Sometimes, however, the course of nature, while regarded as + dependent on the king, is supposed to be partly independent of his + will. His person is considered, if we may express it so, as the + dynamical centre of the universe, from which lines of force radiate + to all quarters of the heaven; so that any motion of his—the + turning of his head, the lifting of his hand—instantaneously + affects and may seriously disturb some part of nature. He is the + point of support on which hangs the balance of the world, and the + slightest irregularity on his part may overthrow the delicate + equipoise. The greatest care must, therefore, be taken both by and + of him; <span class="tei tei-pb" id="page002">[pg + 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a> + and his whole life, down to its minutest details, must be so + regulated that no act of his, voluntary or involuntary, may + disarrange or upset the established order of nature. Of this class + of monarchs the Mikado or Dairi, the spiritual emperor of Japan, is + or rather used to be a typical example. He is an incarnation of the + sun goddess, the deity who rules the universe, gods and men + included; once a year all the gods wait upon him and spend a month + at his court. During that month, the name of which means + <span class="tei tei-q">“without gods,”</span> no one frequents the + temples, for they are believed to be deserted.<a id="noteref_3" + name="noteref_3" href="#note_3"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">3</span></span></a> The + Mikado receives from his people and assumes in his official + proclamations and decrees the title of <span class= + "tei tei-q">“manifest or incarnate deity”</span> (<span lang="ja" + class="tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">Akitsu Kami</span></span>) and he claims a + general authority over the gods of Japan.<a id="noteref_4" name= + "noteref_4" href="#note_4"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">4</span></span></a> For + example, in an <span class="tei tei-pb" id="page003">[pg + 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a> + official decree of the year 646 the emperor is described as + <span class="tei tei-q">“the incarnate god who governs the + universe.”</span><a id="noteref_5" name="noteref_5" href= + "#note_5"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">5</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Rules of life formerly observed by + the Mikado.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + description of the Mikado's mode of life was written about two + hundred years ago:—<a id="noteref_6" name="noteref_6" href= + "#note_6"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">6</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Even to this day the princes descended of this family + more particularly those who sit on the throne, are looked upon as + persons most holy in themselves, and as Popes by birth. And, in + order to preserve these advantageous notions in the minds of their + subjects, they are obliged to take an uncommon care of their sacred + persons, and to do such things, which, examined according to the + customs of other nations, would be thought ridiculous and + impertinent. It will not be improper to give a few instances of it. + He thinks that it would be very prejudicial to his dignity and + holiness to touch the ground with his feet; for this reason when he + intends to go anywhere, he must be carried thither on men's + shoulders. Much less will they suffer that he should expose his + sacred person to the open air, and the sun is not thought worthy to + shine on his head. There is such a holiness ascribed to all the + parts of his body that he dares to cut off neither his hair, nor + his beard, nor his nails. However, lest he should grow too dirty, + they may clean him in the night when he is asleep; because, they + say, that which is taken from his body at that time, hath been + stolen from him, and that such a theft doth not prejudice his + holiness or dignity. In ancient times, he was obliged to sit on the + throne for some hours every morning, with the imperial crown on his + head, but to sit altogether like a <span class="tei tei-pb" id= + "page004">[pg 004]</span><a name="Pg004" id="Pg004" class= + "tei tei-anchor"></a> statue, without stirring either hands or + feet, head or eyes, nor indeed any part of his body, because, by + this means, it was thought that he could preserve peace and + tranquillity in his empire; for if, unfortunately, he turned + himself on one side or the other, or if he looked a good while + towards any part of his dominions, it was apprehended that war, + famine, fire, or some other great misfortune was near at hand to + desolate the country. But it having been afterwards discovered, + that the imperial crown was the palladium, which by its + immobility<a id="noteref_7" name="noteref_7" href= + "#note_7"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">7</span></span></a> could + preserve peace in the empire, it was thought expedient to deliver + his imperial person, consecrated only to idleness and pleasures, + from this burthensome duty, and therefore the crown is at present + placed on the throne for some hours every morning. His victuals + must be dressed every time in new pots, and served at table in new + dishes: both are very clean and neat, but made only of common clay; + that without any considerable expense they may be laid aside, or + broke, after they have served once. They are generally broke, for + fear they should come into the hands of laymen, for they believe + religiously, that if any layman should presume to eat his food out + of these sacred dishes, it would swell and inflame his mouth and + throat. The like ill effect is dreaded from the Dairi's sacred + habits; for they believe that if a layman should wear them, without + the Emperor's express leave or command, they would occasion + swellings and pains in all parts of his body.”</span> To the same + effect an earlier account of the Mikado says: <span class= + "tei tei-q">“It was considered as a shameful degradation for him + even to touch the ground with his foot. The sun and moon were not + even permitted to shine upon his head. None of the superfluities of + the body were ever taken from him, neither his hair, his beard, nor + his nails were cut. Whatever he eat was dressed in new + vessels.”</span><a id="noteref_8" name="noteref_8" href= + "#note_8"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">8</span></span></a></p><span class="tei tei-pb" + id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Rules of life observed by kings + and priests in Africa and America.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Similar priestly + or rather divine kings are found, at a lower level of barbarism, on + the west coast of Africa. At Shark Point near Cape Padron, in Lower + Guinea, lives the priestly king Kukulu, alone in a wood. He may not + touch a woman nor leave his house; indeed he may not even quit his + chair, in which he is obliged to sleep sitting, for if he lay down + no wind would arise and navigation would be stopped. He regulates + storms, and in general maintains a wholesome and equable state of + the atmosphere.<a id="noteref_9" name="noteref_9" href= + "#note_9"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">9</span></span></a> On + Mount Agu in Togo, a German possession in West Africa, there lives + a fetish or spirit called Bagba, who is of great importance for the + whole of the surrounding country. The power of giving or + withholding rain is ascribed to him, and he is lord of the winds, + including the Harmattan, the dry, hot wind which blows from the + interior. His priest dwells in a house on the highest peak of the + mountain, where he keeps the winds bottled up in huge jars. + Applications for rain, too, are made to him, and he does a good + business in amulets, which consist of the teeth and claws of + leopards. Yet though his power is great and he is indeed the real + chief of the land, the rule of the fetish forbids him ever to leave + the mountain, and he must spend the whole of his life on its + summit. Only once a year may he come down to make purchases in the + market; but even then he may not set foot in the hut of any mortal + man, and must return to his place of exile the same day. The + business of government in the villages is conducted by subordinate + chiefs, who are appointed by him.<a id="noteref_10" name= + "noteref_10" href="#note_10"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">10</span></span></a> In the + West African kingdom of Congo there was a supreme pontiff called + Chitomé or Chitombé, whom the negroes regarded as a god on earth + and all-powerful in heaven. Hence before they would taste the new + crops they offered him the first-fruits, fearing that manifold + misfortunes would befall them if they broke this rule. When he left + his residence to visit other places within his jurisdiction, all + married people had to observe strict continence the whole time he + was out; <span class="tei tei-pb" id="page006">[pg + 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a> + for it was supposed that any act of incontinence would prove fatal + to him. And if he were to die a natural death, they thought that + the world would perish, and the earth, which he alone sustained by + his power and merit, would immediately be annihilated.<a id= + "noteref_11" name="noteref_11" href="#note_11"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">11</span></span></a> + Similarly in Humbe, a kingdom of Angola, the incontinence of young + people under the age of puberty used to be a capital crime, because + it was believed to entail the death of the king within the year. Of + late the death penalty has been commuted for a fine of ten oxen + inflicted on each of the culprits. This commutation has attracted + thousands of dissolute youth to Humbe from the neighbouring tribes, + among whom the old penalty is still rigorously exacted.<a id= + "noteref_12" name="noteref_12" href="#note_12"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">12</span></span></a> + Amongst the semi-barbarous nations of the New World, at the date of + the Spanish conquest, there were found hierarchies or theocracies + like those of Japan;<a id="noteref_13" name="noteref_13" href= + "#note_13"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">13</span></span></a> in + particular, the high pontiff of the Zapotecs in Southern Mexico + appears to have presented a close parallel to the Mikado. A + powerful rival to the king himself, this spiritual lord governed + Yopaa, one of the chief cities of the kingdom, with absolute + dominion. It is impossible, we are told, to overrate the reverence + in which he was held. He was looked on as a god whom the earth was + not worthy to hold nor the sun to shine upon. He profaned his + sanctity if he even touched the ground with his foot. The officers + who bore his palanquin on their shoulders were members of the + highest families; he hardly deigned to look on anything around him; + and all who met him fell with their faces to the earth, fearing + that death would overtake them if they saw even his shadow. A rule + of continence was regularly imposed on the Zapotec priests, + especially upon the high pontiff; but <span class="tei tei-q">“on + certain days in each year, which were generally celebrated with + feasts and dances, it was customary for the high priest to become + drunk. While in this state, seeming to belong neither to heaven nor + to earth, one of the most beautiful of the virgins consecrated to + the service of the gods was brought to him.”</span> If the child + <span class="tei tei-pb" id="page007">[pg 007]</span><a name= + "Pg007" id="Pg007" class="tei tei-anchor"></a> she bore him was a + son, he was brought up as a prince of the blood, and the eldest son + succeeded his father on the pontifical throne.<a id="noteref_14" + name="noteref_14" href="#note_14"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">14</span></span></a> The + supernatural powers attributed to this pontiff are not specified, + but probably they resembled those of the Mikado and Chitomé.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rules of life imposed on kings + in early society are intended to preserve their lives for the + good of their people.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Wherever, as in + Japan and West Africa, it is supposed that the order of nature, and + even the existence of the world, is bound up with the life of the + king or priest, it is clear that he must be regarded by his + subjects as a source both of infinite blessing and of infinite + danger. On the one hand, the people have to thank him for the rain + and sunshine which foster the fruits of the earth, for the wind + which brings ships to their coasts, and even for the solid ground + beneath their feet. But what he gives he can refuse; and so close + is the dependence of nature on his person, so delicate the balance + of the system of forces whereof he is the centre, that the least + irregularity on his part may set up a tremor which shall shake the + earth to its foundations. And if nature may be disturbed by the + slightest involuntary act of the king, it is easy to conceive the + convulsion which his death might provoke. The natural death of the + Chitomé, as we have seen, was thought to entail the destruction of + all things. Clearly, therefore, out of a regard for their own + safety, which might be imperilled by any rash act of the king, and + still more by his death, the people will exact of their king or + priest a strict conformity to those rules, the observance of which + is deemed necessary for his own preservation, and consequently for + the preservation of his people and the world. The idea that early + kingdoms are despotisms in which the people exist only for the + sovereign, is wholly inapplicable to the monarchies we are + considering. On the contrary, the sovereign in them exists only for + his subjects; his life is only valuable so long as he discharges + the duties of his position by ordering the course of nature for his + people's benefit. So soon as he fails to do so, the care, the + devotion, the religious homage which they had hitherto lavished on + him cease and are changed into hatred and contempt; he is + <span class="tei tei-pb" id="page008">[pg 008]</span><a name= + "Pg008" id="Pg008" class="tei tei-anchor"></a> dismissed + ignominiously, and may be thankful if he escapes with his life. + Worshipped as a god one day, he is killed as a criminal the next. + But in this changed behaviour of the people there is nothing + capricious or inconsistent. On the contrary, their conduct is + entirely of a piece. If their king is their god, he is or should be + also their preserver; and if he will not preserve them, he must + make room for another who will. So long, however, as he answers + their expectations, there is no limit to the care which they take + of him, and which they compel him to take of himself. A king of + this sort lives hedged in by a ceremonious etiquette, a network of + prohibitions and observances, of which the intention is not to + contribute to his dignity, much less to his comfort, but to + restrain him from conduct which, by disturbing the harmony of + nature, might involve himself, his people, and the universe in one + common catastrophe. Far from adding to his comfort, these + observances, by trammelling his every act, annihilate his freedom + and often render the very life, which it is their object to + preserve, a burden and sorrow to him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by African + kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of the + supernaturally endowed kings of Loango it is said that the more + powerful a king is, the more taboos is he bound to observe; they + regulate all his actions, his walking and his standing, his eating + and drinking, his sleeping and waking.<a id="noteref_15" name= + "noteref_15" href="#note_15"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">15</span></span></a> To + these restraints the heir to the throne is subject from infancy; + but as he advances in life the number of abstinences and ceremonies + which he must observe increases, <span class="tei tei-q">“until at + the moment that he ascends the throne he is lost in the ocean of + rites and taboos.”</span><a id="noteref_16" name="noteref_16" href= + "#note_16"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">16</span></span></a> In the + crater of an extinct volcano, enclosed on all sides by grassy + slopes, lie the scattered huts and yam-fields of Riabba, the + capital of the native king of Fernando Po. This mysterious being + lives in the lowest depths of the crater, surrounded by a harem of + forty women, and covered, it is said, with old silver coins. Naked + savage as he is, he yet exercises far more influence in the island + than the Spanish governor at Santa Isabel. In him the conservative + spirit of the Boobies or aboriginal inhabitants of the island is, + as it were, incorporate. <span class="tei tei-pb" id="page009">[pg + 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a> + He has never seen a white man and, according to the firm conviction + of all the Boobies, the sight of a pale face would cause his + instant death. He cannot bear to look upon the sea; indeed it is + said that he may never see it even in the distance, and that + therefore he wears away his life with shackles on his legs in the + dim twilight of his hut. Certain it is that he has never set foot + on the beach. With the exception of his musket and knife, he uses + nothing that comes from the whites; European cloth never touches + his person, and he scorns tobacco, rum, and even salt.<a id= + "noteref_17" name="noteref_17" href="#note_17"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">17</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by African kings. + Prohibition to see the sea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Ewe-speaking peoples of the Slave Coast, in West Africa, + <span class="tei tei-q">“the king is at the same time high priest. + In this quality he was, particularly in former times, + unapproachable by his subjects. Only by night was he allowed to + quit his dwelling in order to bathe and so forth. None but his + representative, the so-called <span class="tei tei-q">‘visible + king,’</span> with three chosen elders might converse with him, and + even they had to sit on an ox-hide with their backs turned to him. + He might not see any European nor any horse, nor might he look upon + the sea, for which reason he was not allowed to quit his capital + even for a few moments. These rules have been disregarded in recent + times.”</span><a id="noteref_18" name="noteref_18" href= + "#note_18"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">18</span></span></a> The + king of Dahomey himself is subject to the prohibition of beholding + the sea,<a id="noteref_19" name="noteref_19" href= + "#note_19"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">19</span></span></a> and so + are the kings of Loango<a id="noteref_20" name="noteref_20" href= + "#note_20"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">20</span></span></a> and + Great Ardra in Guinea.<a id="noteref_21" name="noteref_21" href= + "#note_21"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">21</span></span></a> The + sea is the fetish of the Eyeos, to the north-west of Dahomey, and + they and their king are threatened with death by their priests if + ever they dare to look on it.<a id="noteref_22" name="noteref_22" + href="#note_22"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">22</span></span></a> It is + believed that the king of Cayor in Senegal would infallibly die + within the year if he were to cross a river or an arm of the + sea.<a id="noteref_23" name="noteref_23" href= + "#note_23"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">23</span></span></a> In + Mashonaland down to recent times the chiefs would not cross certain + rivers, particularly the Rurikwi and the Nyadiri; and the + <span class="tei tei-pb" id="page010">[pg 010]</span><a name= + "Pg010" id="Pg010" class="tei tei-anchor"></a> custom was still + strictly observed by at least one chief within the last few years. + <span class="tei tei-q">“On no account will the chief cross the + river. If it is absolutely necessary for him to do so, he is + blindfolded and carried across with shouting and singing. Should he + walk across, he will go blind or die and certainly lose the + chieftainship.”</span><a id="noteref_24" name="noteref_24" href= + "#note_24"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">24</span></span></a> So + among the Mahafalys and Sakalavas in the south of Madagascar some + kings are forbidden to sail on the sea or to cross certain + rivers.<a id="noteref_25" name="noteref_25" href= + "#note_25"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">25</span></span></a> The + horror of the sea is not peculiar to kings. The Basutos are said to + share it instinctively, though they have never seen salt water, and + live hundreds of miles from the Indian Ocean.<a id="noteref_26" + name="noteref_26" href="#note_26"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">26</span></span></a> The + Egyptian priests loathed the sea, and called it the foam of Typhon; + they were forbidden to set salt on their table, and they would not + speak to pilots because they got their living by the sea; hence too + they would not eat fish, and the hieroglyphic symbol for hatred was + a fish.<a id="noteref_27" name="noteref_27" href= + "#note_27"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">27</span></span></a> When + the Indians of the Peruvian Andes were sent by the Spaniards to + work in the hot valleys of the coast, the vast ocean which they saw + before them as they descended the Cordillera was dreaded by them as + a cause of disease; hence they prayed to it that they might not + fall ill. This they all did without exception, even the little + children.<a id="noteref_28" name="noteref_28" href= + "#note_28"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">28</span></span></a> + Similarly the inland people of Lampong in Sumatra are said to pay a + kind of adoration to the sea, and to make it an offering of cakes + and sweetmeats when they behold it for the first time, deprecating + its power of doing them mischief.<a id="noteref_29" name= + "noteref_29" href="#note_29"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">29</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by chiefs among + the Sakalavas and the hill tribes of Assam.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Sakalavas of southern Madagascar the chief is regarded as a sacred + being, but <span class="tei tei-q">“he is held in leash by a crowd + of restrictions, which regulate his behaviour like that of the + emperor of China. He can undertake nothing whatever unless the + sorcerers have declared the omens favourable: he may not eat warm + food: on certain days he may not quit <span class="tei tei-pb" id= + "page011">[pg 011]</span><a name="Pg011" id="Pg011" class= + "tei tei-anchor"></a> his hut; and so on.”</span><a id="noteref_30" + name="noteref_30" href="#note_30"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">30</span></span></a> Among + some of the hill tribes of Assam both the headman and his wife have + to observe many taboos in respect of food; thus they may not eat + buffalo, pork, dog, fowl, or tomatoes. The headman must be chaste, + the husband of one wife, and he must separate himself from her on + the eve of a general or public observance of taboo. In one group of + tribes the headman is forbidden to eat in a strange village, and + under no provocation whatever may he utter a word of abuse. + Apparently the people imagine that the violation of any of these + taboos by a headman would bring down misfortune on the whole + village.<a id="noteref_31" name="noteref_31" href= + "#note_31"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">31</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by Irish + kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ancient + kings of Ireland, as well as the kings of the four provinces of + Leinster, Munster, Connaught, and Ulster, were subject to certain + quaint prohibitions or taboos, on the due observance of which the + prosperity of the people and the country, as well as their own, was + supposed to depend. Thus, for example, the sun might not rise on + the king of Ireland in his bed at Tara, the old capital of Erin; he + was forbidden to alight on Wednesday at Magh Breagh, to traverse + Magh Cuillinn after sunset, to incite his horse at Fan-Chomair, to + go in a ship upon the water the Monday after Bealltaine (May day), + and to leave the track of his army upon Ath Maighne the Tuesday + after All-Hallows. The king of Leinster might not go round Tuath + Laighean left-hand-wise on Wednesday, nor sleep between the Dothair + (Dodder) and the Duibhlinn<a id="noteref_32" name="noteref_32" + href="#note_32"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">32</span></span></a> with + his head inclining to one side, nor encamp for nine days on the + plains of Cualann, nor travel the road of Duibhlinn on Monday, nor + ride a dirty black-heeled horse across Magh Maistean. The king of + Munster was prohibited from enjoying the feast of Loch Lein from + one Monday to another; from banqueting by night in the beginning of + harvest before Geim at Leitreacha; from encamping for nine days + upon the Siuir; and from holding a border meeting at Gabhran. The + king of <span class="tei tei-pb" id="page012">[pg + 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a> + Connaught might not conclude a treaty respecting his ancient palace + of Cruachan<a id="noteref_33" name="noteref_33" href= + "#note_33"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">33</span></span></a> after + making peace on All-Hallows Day, nor go in a speckled garment on a + grey speckled steed to the heath of Dal Chais, nor repair to an + assembly of women at Seaghais, nor sit in autumn on the sepulchral + mounds of the wife of Maine, nor contend in running with the rider + of a grey one-eyed horse at Ath Gallta between two posts. The king + of Ulster was forbidden to attend the horse fair at Rath Line among + the youths of Dal Araidhe, to listen to the fluttering of the + flocks of birds of Linn Saileach after sunset, to celebrate the + feast of the bull of Daire-mic-Daire, to go into Magh Cobha in the + month of March, and to drink of the water of Bo Neimhidh between + two darknesses. If the kings of Ireland strictly observed these and + many other customs, which were enjoined by immemorial usage, it was + believed that they would never meet with mischance or misfortune, + and would live for ninety years without experiencing the decay of + old age; that no epidemic or mortality would occur during their + reigns; and that the seasons would be favourable and the earth + yield its fruit in abundance; whereas, if they set the ancient + usages at naught, the country would be visited with plague, famine, + and bad weather.<a id="noteref_34" name="noteref_34" href= + "#note_34"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">34</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by Egyptian + kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The kings of + Egypt were worshipped as gods,<a id="noteref_35" name="noteref_35" + href="#note_35"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">35</span></span></a> and + the routine of their daily life was regulated in every detail by + precise and unvarying rules. <span class="tei tei-q">“The life of + the kings of Egypt,”</span> says Diodorus, <span class= + "tei tei-q">“was not like that of other monarchs who are + irresponsible and may do just what they choose; on the contrary, + everything was fixed for them by law, not only their official + duties, but even the details of their daily life.... The hours both + of day and night were <span class="tei tei-pb" id="page013">[pg + 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a> + arranged at which the king had to do, not what he pleased, but what + was prescribed for him.... For not only were the times appointed at + which he should transact public business or sit in judgment; but + the very hours for his walking and bathing and sleeping with his + wife, and, in short, performing every act of life were all settled. + Custom enjoined a simple diet; the only flesh he might eat was veal + and goose, and he might only drink a prescribed quantity of + wine.”</span><a id="noteref_36" name="noteref_36" href= + "#note_36"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">36</span></span></a> + However, there is reason to think that these rules were observed, + not by the ancient Pharaohs, but by the priestly kings who reigned + at Thebes and in Ethiopia at the close of the twentieth + dynasty.<a id="noteref_37" name="noteref_37" href= + "#note_37"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">37</span></span></a> Among + the Karen-nis of Upper Burma a chief attains his position, not by + hereditary right, but on account of his habit of abstaining from + rice and liquor. The mother, too, of a candidate for the + chieftainship must have eschewed these things and lived solely on + yams and potatoes so long as she was with child. During that time + she may not eat any meat nor drink water from a common well. And if + her son is to be qualified for the office of chief he must continue + to observe these habits.<a id="noteref_38" name="noteref_38" href= + "#note_38"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">38</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by the Flamen + Dialis at Rome.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of the taboos + imposed on priests we may see a striking example in the rules of + life prescribed for the Flamen Dialis at Rome, who has been + interpreted as a living image of Jupiter, or a human embodiment of + the sky-spirit.<a id="noteref_39" name="noteref_39" href= + "#note_39"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">39</span></span></a> They + were such as the following:—The Flamen Dialis might not ride or + even touch a horse, nor see an army under arms,<a id="noteref_40" + name="noteref_40" href="#note_40"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">40</span></span></a> nor + wear a ring which was not broken, nor have a knot on any part of + his garments; no fire except a sacred fire might be taken out of + his house; he might not touch wheaten flour or leavened bread; he + might not touch or even name a goat, a dog,<a id="noteref_41" name= + "noteref_41" href="#note_41"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">41</span></span></a> raw + meat, <span class="tei tei-pb" id="page014">[pg 014]</span><a name= + "Pg014" id="Pg014" class="tei tei-anchor"></a> beans,<a id= + "noteref_42" name="noteref_42" href="#note_42"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">42</span></span></a> and + ivy; he might not walk under a vine; the feet of his bed had to be + daubed with mud; his hair could be cut only by a free man and with + a bronze knife, and his hair and nails when cut had to be buried + under a lucky tree; he might not touch a dead body nor enter a + place where one was burned;<a id="noteref_43" name="noteref_43" + href="#note_43"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">43</span></span></a> he + might not see work being done on holy days; he might not be + uncovered in the open air; if a man in bonds were taken into his + house, the captive had to be unbound and the cords had to be drawn + up through a hole in the roof and so let down into the street. His + wife, the Flaminica, had to observe nearly the same rules, and + others of her own besides. She might not ascend more than three + steps of the kind of staircase called Greek; at a certain festival + she might not comb her hair; the leather of her shoes might not be + made from a beast that had died a natural death, but only from one + that had been slain or sacrificed; if she heard thunder she was + tabooed till she had offered an expiatory sacrifice.<a id= + "noteref_44" name="noteref_44" href="#note_44"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">44</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by the Bodia of + Sierra Leone.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Grebo + people of Sierra Leone there is a pontiff who bears the title of + Bodia and has been compared, on somewhat slender grounds, to the + high priest of the Jews. He is appointed in accordance with the + behest of an oracle. At an elaborate ceremony of installation he is + anointed, a <span class="tei tei-pb" id="page015">[pg + 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a> + ring is put on his ankle as a badge of office, and the door-posts + of his house are sprinkled with the blood of a sacrificed goat. He + has charge of the public talismans and idols, which he feeds with + rice and oil every new moon; and he sacrifices on behalf of the + town to the dead and to demons. Nominally his power is very great, + but in practice it is very limited; for he dare not defy public + opinion, and he is held responsible, even with his life, for any + adversity that befalls the country. It is expected of him that he + should cause the earth to bring forth abundantly, the people to be + healthy, war to be driven far away, and witchcraft to be kept in + abeyance. His life is trammelled by the observance of certain + restrictions or taboos. Thus he may not sleep in any house but his + own official residence, which is called the <span class= + "tei tei-q">“anointed house”</span> with reference to the ceremony + of anointing him at inauguration. He may not drink water on the + highway. He may not eat while a corpse is in the town, and he may + not mourn for the dead. If he dies while in office, he must be + buried at dead of night; few may hear of his burial, and none may + mourn for him when his death is made public. Should he have fallen + a victim to the poison ordeal by drinking a decoction of sassywood, + as it is called, he must be buried under a running stream of + water.<a id="noteref_45" name="noteref_45" href= + "#note_45"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">45</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by sacred milkmen + among the Todas of South India.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Todas + of Southern India the holy milkman (<span class= + "tei tei-foreign"><span style= + "font-style: italic">palol</span></span>), who acts as priest of + the sacred dairy, is subject to a variety of irksome and burdensome + restrictions during the whole time of his incumbency, which may + last many years. Thus he must live at the sacred dairy and may + never visit his home or any ordinary village. He must be celibate; + if he is married he must leave his wife. On no account may any + ordinary person touch the holy milkman or the holy dairy; such a + touch would so defile his holiness that he <span class="tei tei-pb" + id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class= + "tei tei-anchor"></a> would forfeit his office. It is only on two + days a week, namely Mondays and Thursdays, that a mere layman may + even approach the milkman; on other days if he has any business + with him, he must stand at a distance (some say a quarter of a + mile) and shout his message across the intervening space. Further, + the holy milkman never cuts his hair or pares his nails so long as + he holds office; he never crosses a river by a bridge, but wades + through a ford and only certain fords; if a death occurs in his + clan, he may not attend any of the funeral ceremonies, unless he + first resigns his office and descends from the exalted rank of + milkman to that of a mere common mortal. Indeed it appears that in + old days he had to resign the seals, or rather the pails, of office + whenever any member of his clan departed this life. However, these + heavy restraints are laid in their entirety only on milkmen of the + very highest class.<a id="noteref_46" name="noteref_46" href= + "#note_46"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">46</span></span></a> Among + the Todas there are milkmen and milkmen; and some of them get off + more lightly in consideration of their humbler station in + life.<a id="noteref_47" name="noteref_47" href= + "#note_47"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">47</span></span></a> Still, + apart from the dignity they enjoy, the lot even of these other + milkmen is not altogether a happy one. Thus, for example, at a + place called Kanodrs there is a dairy-temple of a conical form. The + milkman who has charge of it must be celibate during the tenure of + his office: he must sleep in the calves' house, a very flimsy + structure with an open door and a fire-place that gives little + heat: he may wear only one very scanty garment: he must take his + meals sitting on the outer wall which surrounds the dairy: in + eating he may not put his hand to his lips, but must throw the food + into his mouth; and in drinking he may not put to his lips the leaf + which serves as a cup, he must tilt his head back and pour the + liquid into his mouth in a jet from above. With the exception of a + single layman, who is allowed to bear the milkman company, but who + is also bound to celibacy and has a bed rigged up for him in the + calves' house, no other person is allowed to go near this very + sacred dairy under any pretext whatever. No wonder that some years + ago the dairy was unoccupied and the office of milkman <span class= + "tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" + class="tei tei-anchor"></a> stood vacant. <span class= + "tei tei-q">“At the present time,”</span> says Dr. Rivers, + <span class="tei tei-q">“a dairyman is appointed about once a year + and holds office for thirty or forty days only. So far as I could + ascertain, the failure to occupy the dairy constantly is due to the + very considerable hardships and restrictions which have to be + endured by the holder of the office of dairyman, and the time is + probably not far distant when this dairy, one of the most sacred + among the Todas, will cease altogether to be used.”</span><a id= + "noteref_48" name="noteref_48" href="#note_48"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">48</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Divorce of the Spiritual from + the Temporal Power.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The effect of these burdensome + rules was to divorce the temporal from the spiritual + authority.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The burdensome + observances attached to the royal or priestly office produced their + natural effect. Either men refused to accept the office, which + hence tended to fall into abeyance; or accepting it, they sank + under its weight into spiritless creatures, cloistered recluses, + from whose nerveless fingers the reins of government slipped into + the firmer grasp of men who were often content to wield the reality + of sovereignty without its name. In some countries this rift in the + supreme power deepened into a total and permanent separation of the + spiritual and temporal powers, the old royal house retaining their + purely religious functions, while the civil government passed into + the hands of a younger and more vigorous race.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reluctance to accept sovereignty + with its vexatious restrictions.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To take + examples. In a previous part of this work we saw that in Cambodia + it is often necessary to force the kingships of Fire and Water upon + the reluctant successors,<a id="noteref_49" name="noteref_49" href= + "#note_49"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">49</span></span></a> and + that in Savage Island the monarchy actually came to an end because + at last no one could be induced to accept the dangerous + distinction.<a id="noteref_50" name="noteref_50" href= + "#note_50"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">50</span></span></a> In + some parts of West Africa, when the king dies, a family council is + secretly held to determine his successor. He on whom the choice + falls is suddenly seized, bound, and thrown into the fetish-house, + where he is kept in durance till he consents to accept the crown. + Sometimes the heir finds means of evading the honour which it is + sought to thrust upon him; a ferocious chief has been known to go + about <span class="tei tei-pb" id="page018">[pg 018]</span><a name= + "Pg018" id="Pg018" class="tei tei-anchor"></a> constantly armed, + resolute to resist by force any attempt to set him on the + throne.<a id="noteref_51" name="noteref_51" href= + "#note_51"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">51</span></span></a> The + savage Timmes of Sierra Leone, who elect their king, reserve to + themselves the right of beating him on the eve of his coronation; + and they avail themselves of this constitutional privilege with + such hearty goodwill that sometimes the unhappy monarch does not + long survive his elevation to the throne. Hence when the leading + chiefs have a spite at a man and wish to rid themselves of him, + they elect him king.<a id="noteref_52" name="noteref_52" href= + "#note_52"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">52</span></span></a> + Formerly, before a man was proclaimed king of Sierra Leone, it used + to be the custom to load him with chains and thrash him. Then the + fetters were knocked off, the kingly robe was placed on him, and he + received in his hands the symbol of royal dignity, which was + nothing but the axe of the executioner.<a id="noteref_53" name= + "noteref_53" href="#note_53"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">53</span></span></a> It is + not therefore surprising to read that in Sierra Leone, where such + customs have prevailed, <span class="tei tei-q">“except among the + Mandingoes and Suzees, few kings are natives of the countries they + govern. So different are their ideas from ours, that very few are + solicitous of the honour, and competition is very seldom heard + of.”</span><a id="noteref_54" name="noteref_54" href= + "#note_54"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">54</span></span></a> + Another writer on Sierra Leone tells us that <span class= + "tei tei-q">“the honour of reigning, so much coveted in Europe, is + very frequently rejected in Africa, on account of the expense + attached to it, which sometimes greatly exceeds the revenues of the + crown.”</span><a id="noteref_55" name="noteref_55" href= + "#note_55"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">55</span></span></a> A + reluctance to accept the sovereignty in the Ethiopian kingdom of + Gingiro was simulated, if not really felt, as we learn from the old + Jesuit missionaries. <span class="tei tei-q">“They wrap up the dead + king's body in costly garments, and killing a cow, put it into the + hide; then all those who hope to succeed him, being his sons or + others of the royal blood, flying from the honour they covet, + abscond and hide themselves in the woods. This done, the electors, + who are all great sorcerers, agree among themselves who shall be + king, and go out to seek him, when entering the woods by means of + their enchantments, they say, a large <span class="tei tei-pb" id= + "page019">[pg 019]</span><a name="Pg019" id="Pg019" class= + "tei tei-anchor"></a> bird called <span class= + "tei tei-foreign"><span style= + "font-style: italic">liber</span></span>, as big as an eagle, comes + down with mighty cries over the place where he is hid, and they + find him encompass'd by lyons, tygers, snakes, and other creatures + gather'd about him by witchcraft. The elect, as fierce as those + beasts, rushes out upon those who seek him, wounding and sometimes + killing some of them, to prevent being seiz'd. They take all in + good part, defending themselves the best they can, till they have + seiz'd him. Thus they carry him away by force, he still struggling + and seeming to refuse taking upon him the burthen of government, + all which is mere cheat and hypocrisy.”</span><a id="noteref_56" + name="noteref_56" href="#note_56"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">56</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sovereign powers divided between a + temporal and a spiritual head.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mikados of + Japan seem early to have resorted to the expedient of transferring + the honours and burdens of supreme power to their infant children; + and the rise of the Tycoons, long the temporal sovereigns of the + country, is traced to the abdication of a certain Mikado in favour + of his three-year-old son. The sovereignty having been wrested by a + usurper from the infant prince, the cause of the Mikado was + championed by Yoritomo, a man of spirit and conduct, who overthrew + the usurper and restored to the Mikado the shadow, while he + retained for himself the substance, of power. He bequeathed to his + descendants the dignity he had won, and thus became the founder of + the line of Tycoons. Down to the latter half of the sixteenth + century the Tycoons were active and efficient rulers; but the same + fate overtook them which had befallen the Mikados. Immeshed in the + same inextricable web of custom and law, they degenerated into mere + puppets, hardly stirring from their palaces and occupied in a + perpetual round of empty ceremonies, while the real business of + government was managed by the council of state.<a id="noteref_57" + name="noteref_57" href="#note_57"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">57</span></span></a> In + Tonquin the monarchy ran a similar course. Living like his + predecessors in effeminacy and sloth, the king was driven from the + throne by an ambitious adventurer named Mack, who from a fisherman + had risen to be Grand Mandarin. But the king's brother Tring put + down the usurper and restored the king, retaining, however, for + himself and his descendants the <span class="tei tei-pb" id= + "page020">[pg 020]</span><a name="Pg020" id="Pg020" class= + "tei tei-anchor"></a> dignity of general of all the forces. + Thenceforward the kings or <span class= + "tei tei-foreign"><span style= + "font-style: italic">dovas</span></span>, though invested with the + title and pomp of sovereignty, ceased to govern. While they lived + secluded in their palaces, all real political power was wielded by + the hereditary generals or <span class= + "tei tei-foreign"><span style= + "font-style: italic">chovas</span></span>.<a id="noteref_58" name= + "noteref_58" href="#note_58"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">58</span></span></a> The + present king of Sikhim, <span class="tei tei-q">“like most of his + predecessors in the kingship, is a mere puppet in the hands of his + crafty priests, who have made a sort of priest-king of him. They + encourage him by every means in their power to leave the government + to them, whilst he devotes all his time to the degrading rites of + devil-worship, and the ceaseless muttering of meaningless jargon, + of which the Tibetan form of Buddhism chiefly consists. They + declare that he is a saint by birth, that he is the direct + descendant of the greatest king of Tibet, the canonised Srongtsan + Gampo, who was a contemporary of Mahomed in the seventh century + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> and who first + introduced Buddhism to Tibet.”</span> <span class="tei tei-q">“This + saintly lineage, which secures for the king's person popular homage + amounting to worship, is probably, however, a mere invention of the + priests to glorify their puppet-prince for their own sordid ends. + Such devices are common in the East.”</span><a id="noteref_59" + name="noteref_59" href="#note_59"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">59</span></span></a> The + custom regularly observed by the Tahitian kings of abdicating on + the birth of a son, who was immediately proclaimed sovereign and + received his father's homage, may perhaps have originated, like the + similar custom occasionally practised by the Mikados, in a wish to + shift to other shoulders the irksome burden of royalty; for in + Tahiti as elsewhere the sovereign was subjected to a system of + vexatious restrictions.<a id="noteref_60" name="noteref_60" href= + "#note_60"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">60</span></span></a> In + Mangaia, another Polynesian island, religious and civil authority + were lodged in separate hands, spiritual functions being discharged + by a line of hereditary kings, while the temporal government was + entrusted from time to time to a victorious war-chief, whose + investiture, however, had to be completed by the king. To the + latter were assigned the best lands, and he received daily + offerings of the choicest food.<a id="noteref_61" name="noteref_61" + href="#note_61"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">61</span></span></a> The + Mikado and <span class="tei tei-pb" id="page021">[pg + 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a> + Tycoon of Japan had their counterparts in the Roko Tui and Vunivalu + of Fiji. The Roko Tui was the Reverend or Sacred King. The Vunivalu + was the Root of War or War King. In one kingdom a certain + Thakambau, who was the War King, kept all power in his own hands, + but in a neighbouring kingdom the real ruler was the Sacred + King.<a id="noteref_62" name="noteref_62" href= + "#note_62"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">62</span></span></a> + Similarly in Tonga, besides the civil king or <span class= + "tei tei-foreign"><span style= + "font-style: italic">How</span></span>, whose right to the throne + was partly hereditary and partly derived from his warlike + reputation and the number of his fighting men, there was a great + divine chief called <span class="tei tei-foreign"><span style= + "font-style: italic">Tooitonga</span></span> or <span class= + "tei tei-q">“Chief of Tonga,”</span> who ranked above the king and + the other chiefs in virtue of his supposed descent from one of the + chief gods. Once a year the first-fruits of the ground were offered + to him at a solemn ceremony, and it was believed that if these + offerings were not made the vengeance of the gods would fall in a + signal manner on the people. Peculiar forms of speech, such as were + applied to no one else, were used in speaking of him, and + everything that he chanced to touch became sacred or tabooed. When + he and the king met, the monarch had to sit down on the ground in + token of respect until his holiness had passed by. Yet though he + enjoyed the highest veneration by reason of his divine origin, this + sacred personage possessed no political authority, and if he + ventured to meddle with affairs of state it was at the risk of + receiving a rebuff from the king, to whom the real power belonged, + and who finally succeeded in ridding himself of his spiritual + rival.<a id="noteref_63" name="noteref_63" href= + "#note_63"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">63</span></span></a> The + king of the Getae regularly shared his power with a priest, whom + his subjects called a god. This divine man led a solitary life in a + cave on a holy mountain, seeing few people but the king and his + attendants. His counsels added much to the king's influence with + his subjects, who believed that he was thereby enabled to impart to + them the commands and admonitions of the gods.<a id="noteref_64" + name="noteref_64" href="#note_64"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">64</span></span></a> At + Athens the kings degenerated into little more than sacred + functionaries and it is said that the institution of the new office + of <span class="tei tei-pb" id="page022">[pg 022]</span><a name= + "Pg022" id="Pg022" class="tei tei-anchor"></a> Polemarch or War + Lord was rendered necessary by their growing effeminacy.<a id= + "noteref_65" name="noteref_65" href="#note_65"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">65</span></span></a> + American examples of the partition of authority between a king and + a pope have already been cited from the early history of Mexico and + Colombia.<a id="noteref_66" name="noteref_66" href= + "#note_66"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">66</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Fetish kings and civil kings in + West Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some parts of + western Africa two kings reign side by side, a fetish or religious + king and a civil king, but the fetish king is really supreme. He + controls the weather and so forth, and can put a stop to + everything. When he lays his red staff on the ground, no one may + pass that way. This division of power between a sacred and a + secular ruler is to be met with wherever the true negro culture has + been left unmolested, but where the negro form of society has been + disturbed, as in Dahomey and Ashantee, there is a tendency to + consolidate the two powers in a single king.<a id="noteref_67" + name="noteref_67" href="#note_67"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">67</span></span></a> Thus, + for example, there used to be a fetish king at New Calabar who + ranked above the ordinary king in all native matters, whether + religious or civil, and always walked in front of him on public + occasions, attended by a slave who held an umbrella over his head. + His opinion carried great weight.<a id="noteref_68" name= + "noteref_68" href="#note_68"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">68</span></span></a> The + office and the causes which led to its extinction are thus + described by a missionary who spent many years in Calabar: + <span class="tei tei-q">“The worship of the people is now given + especially to their various <span class= + "tei tei-foreign"><span style= + "font-style: italic">idems</span></span>, one of which, called Ndem + Efik, is a sort of tutelary deity of the country. An individual was + appointed to take charge of this object of worship, who bore the + name of King Calabar; and likely, in bypast times, possessed the + power indicated by the title, being both king and priest. He had as + a tribute the skins of all leopards killed, and should a slave take + refuge in his shrine he belonged to Ndem Efik. The office, however, + imposed certain restrictions on its occupant. He, for instance, + could not partake of food in the presence of <span class= + "tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" + class="tei tei-anchor"></a> any one, and he was prohibited from + engaging in traffic. On account of these and other disabilities, + when the last holder of the office died, a poor old man of the + Cobham family, no successor was found for him, and the priesthood + has become extinct.”</span><a id="noteref_69" name="noteref_69" + href="#note_69"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">69</span></span></a> One of + the practical inconveniences of such an office is that the house of + the fetish king enjoys the right of sanctuary, and so tends to + become little better than a rookery of bad characters. Thus on the + Grain Coast of West Africa the fetish king or Bodio, as he is + called, <span class="tei tei-q">“exercises the functions of a + high-priest, and is regarded as protector of the whole nation. He + lives in a house provided for him by the people, and takes care of + the national fetiches. He enjoys some immunities in virtue of his + office, but is subject to certain restrictions which more than + counterbalance his privileges. His house is a sanctum to which + culprits may betake themselves without the danger of being removed + by any one except by the Bodio himself.”</span><a id="noteref_70" + name="noteref_70" href="#note_70"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">70</span></span></a> One of + these Bodios resigned office because of the sort of people who + quartered themselves on him, the cost of feeding them, and the + squabbles they had among themselves. He led a cat-and-dog life with + them for three years. Then there came a man with homicidal mania + varied by epileptic fits; and soon afterwards the spiritual + shepherd retired into private life, but not before he had lost an + ear and sustained other bodily injury in a personal conflict with + this very black sheep.<a id="noteref_71" name="noteref_71" href= + "#note_71"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">71</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The King of the Night.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At Porto Novo + there used to be, in addition to the ordinary monarch, a King of + the Night, who reigned during the hours of darkness from sunset to + sunrise. He might not shew himself in the street after the sun was + up. His duty was to patrol the streets with his satellites and to + arrest all whom he found abroad after a certain hour. Each band of + his catchpoles was led by a man who went about concealed from head + to foot under a conical casing of straw and blew blasts on a shell + which caused every one that heard it to shudder. The King of the + Night never met the ordinary <span class="tei tei-pb" id= + "page024">[pg 024]</span><a name="Pg024" id="Pg024" class= + "tei tei-anchor"></a> king except on the first and last days of + their respective reign; for each of them invested the other with + office and paid him the last honours at death.<a id="noteref_72" + name="noteref_72" href="#note_72"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">72</span></span></a> With + this King of the Night at Porto Novo we may compare a certain king + of Hawaii who was so very sacred that no man might see him, even + accidentally, by day under pain of death; he only shewed himself by + night.<a id="noteref_73" name="noteref_73" href= + "#note_73"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">73</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Civil rajahs and taboo rajahs in + the East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some parts of + the East Indian island of Timor we meet with a partition of power + like that which is represented by the civil king and the fetish + king of western Africa. Some of the Timorese tribes recognise two + rajahs, the ordinary or civil rajah, who governs the people, and + the fetish or taboo rajah (<span class= + "tei tei-foreign"><span style="font-style: italic">radja + pomali</span></span>), who is charged with the control of + everything that concerns the earth and its products. This latter + ruler has the right of declaring anything taboo; his permission + must be obtained before new land may be brought under cultivation, + and he must perform certain necessary ceremonies when the work is + being carried out. If drought or blight threatens the crops, his + help is invoked to save them. Though he ranks below the civil + rajah, he exercises a momentous influence on the course of events, + for his secular colleague is bound to consult him in all important + matters. In some of the neighbouring islands, such as Rotti and + eastern Flores, a spiritual ruler of the same sort is recognised + under various native names, which all mean <span class= + "tei tei-q">“lord of the ground.”</span><a id="noteref_74" name= + "noteref_74" href="#note_74"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">74</span></span></a> + Similarly in the Mekeo district of British New Guinea there is a + double chieftainship. The people are divided into two groups + according to families, and each of the groups has its chief. One of + the two is the war chief, the other is the taboo (<span class= + "tei tei-foreign"><span style= + "font-style: italic">afu</span></span>) chief. The office of the + latter is hereditary; his duty is to impose a taboo on any of the + <span class="tei tei-pb" id="page025">[pg 025]</span><a name= + "Pg025" id="Pg025" class="tei tei-anchor"></a> crops, such as the + coco-nuts and areca nuts, whenever he thinks it desirable to + prohibit their use. In his office we may perhaps detect the + beginning of a priestly dynasty, but as yet his functions appear to + be more magical than religious, being concerned with the control of + the harvests rather than with the propitiation of higher powers. + The members of another family are bound to see to it that the taboo + imposed by the chief is strictly observed. For this purpose some + fourteen or fifteen men of the family form a sort of constabulary. + Every evening they go round the village armed with clubs and + disguised with masks or leaves. All the time they are in office + they are forbidden to live with their wives and even to look at a + woman. Hence women may not quit their houses while the men are + going their rounds. Further, the constables on duty are prohibited + from chewing betel nut and drinking coco-nut water, lest the areca + and coco-nuts should not grow. When there is a good show of nuts, + the taboo chief proclaims that on a certain day the restriction + will come to an end.<a id="noteref_75" name="noteref_75" href= + "#note_75"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">75</span></span></a> In + Ponape, one of the Caroline Islands, the kingship is elective + within the limits of the blood royal, which runs in the female + line, so that the sovereignty passes backwards and forwards between + families which we, reckoning descent in the male line, should + regard as distinct. The chosen monarch must be in possession of + certain secrets. He must know the places where the sacred stones + are kept, on which he has to seat himself. He must understand the + holy words and prayers of the liturgy, and after his election he + must recite them at the place of the sacred stones. But he enjoys + only the honours of his office; the real powers of government are + in the hands of his prime-minister or vizier.<a id="noteref_76" + name="noteref_76" href="#note_76"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">76</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page026">[pg 026]</span><a name= + "Pg026" id="Pg026" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter II. The Perils Of The + Soul.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. The Soul as a + Mannikin.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">What is the primitive conception + of death?</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The foregoing + examples have taught us that the office of a sacred king or priest + is often hedged in by a series of burdensome restrictions or + taboos, of which a principal purpose appears to be to preserve the + life of the divine man for the good of his people. But if the + object of the taboos is to save his life, the question arises, How + is their observance supposed to effect this end? To understand this + we must know the nature of the danger which threatens the king's + life, and which it is the intention of these curious restrictions + to guard against. We must, therefore, ask: What does early man + understand by death? To what causes does he attribute it? And how + does he think it may be guarded against?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Savages conceive the human soul as + a mannikin, the prolonged absence of which from the body causes + death.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As the savage + commonly explains the processes of inanimate nature by supposing + that they are produced by living beings working in or behind the + phenomena, so he explains the phenomena of life itself. If an + animal lives and moves, it can only be, he thinks, because there is + a little animal inside which moves it: if a man lives and moves, it + can only be because he has a little man or animal inside who moves + him. The animal inside the animal, the man inside the man, is the + soul. And as the activity of an animal or man is explained by the + presence of the soul, so the repose of sleep or death is explained + by its absence; sleep or trance being the temporary, death being + the permanent absence of the soul. Hence if death be the permanent + absence of the <span class="tei tei-pb" id="page027">[pg + 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> + soul, the way to guard against it is either to prevent the soul + from leaving the body, or, if it does depart, to ensure that it + shall return. The precautions adopted by savages to secure one or + other of these ends take the form of certain prohibitions or + taboos, which are nothing but rules intended to ensure either the + continued presence or the return of the soul. In short, they are + life-preservers or life-guards. These general statements will now + be illustrated by examples.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul as a mannikin in + Australia, America, and among the Malays.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Addressing some + Australian blacks, a European missionary said, <span class= + "tei tei-q">“I am not one, as you think, but two.”</span> Upon this + they laughed. <span class="tei tei-q">“You may laugh as much as you + like,”</span> continued the missionary, <span class="tei tei-q">“I + tell you that I am two in one; this great body that you see is one; + within that there is another little one which is not visible. The + great body dies, and is buried, but the little body flies away when + the great one dies.”</span> To this some of the blacks replied, + <span class="tei tei-q">“Yes, yes. We also are two, we also have a + little body within the breast.”</span> On being asked where the + little body went after death, some said it went behind the bush, + others said it went into the sea, and some said they did not + know.<a id="noteref_77" name="noteref_77" href= + "#note_77"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">77</span></span></a> The + Hurons thought that the soul had a head and body, arms and legs; in + short, that it was a complete little model of the man + himself.<a id="noteref_78" name="noteref_78" href= + "#note_78"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">78</span></span></a> The + Esquimaux believe that <span class="tei tei-q">“the soul exhibits + the same shape as the body it belongs to, but is of a more subtle + and ethereal nature.”</span><a id="noteref_79" name="noteref_79" + href="#note_79"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">79</span></span></a> + According to the Nootkas of British Columbia the soul has the shape + of a tiny man; its seat is the crown of the head. So long as it + stands erect, its owner is hale and hearty; but when from any cause + it loses its upright position, he loses his senses.<a id= + "noteref_80" name="noteref_80" href="#note_80"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">80</span></span></a> Among + the Indian tribes of the Lower Fraser River, man is held to have + four souls, of which the principal one has the form of a mannikin, + while the other <span class="tei tei-pb" id="page028">[pg + 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a> + three are shadows of it.<a id="noteref_81" name="noteref_81" href= + "#note_81"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">81</span></span></a> The + Malays conceive the human soul (<span class= + "tei tei-foreign"><span style= + "font-style: italic">semangat</span></span>) as a little man, + mostly invisible and of the bigness of a thumb, who corresponds + exactly in shape, proportion, and even in complexion to the man in + whose body he resides. This mannikin is of a thin unsubstantial + nature, though not so impalpable but that it may cause displacement + on entering a physical object, and it can flit quickly from place + to place; it is temporarily absent from the body in sleep, trance, + and disease, and permanently absent after death.<a id="noteref_82" + name="noteref_82" href="#note_82"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">82</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul as a mannikin in ancient + Egypt.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ancient + Egyptians believed that every man has a soul (<span class= + "tei tei-foreign"><span style= + "font-style: italic">ka</span></span>) which is his exact + counterpart or double, with the same features, the same gait, even + the same dress as the man himself. Many of the monuments dating + from the eighteenth century onwards represent various kings + appearing before divinities, while behind the king stands his soul + or double, portrayed as a little man with the king's features. Some + of the reliefs in the temple at Luxor illustrate the birth of King + Amenophis III. While the queen-mother is being tended by two + goddesses acting as midwives, two other goddesses are bringing away + two figures of new-born children, only one of which is supposed to + be a child of flesh and blood: the inscriptions engraved above + their heads shew that, while the first is Amenophis, the second is + his soul or double. And as with kings and queens, so it was with + common men and women. Whenever a child was born, there was born + with him a double which followed him through the various stages of + life; young while he was young, it grew to maturity and declined + along with him. And not only human beings, but gods and animals, + stones and trees, natural and artificial objects, everybody and + everything had its own soul or double. The doubles of oxen and + sheep were the duplicates of the original oxen or sheep; the + doubles of linen or beds, of chairs or knives, had the same form as + the real linen, beds, chairs, and knives. So thin and subtle was + the stuff, so fine and delicate the texture of these doubles, that + they made no impression on ordinary eyes. Only certain classes of + priests <span class="tei tei-pb" id="page029">[pg + 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> + or seers were enabled by natural gifts or special training to + perceive the doubles of the gods, and to win from them a knowledge + of the past and the future. The doubles of men and things were + hidden from sight in the ordinary course of life; still, they + sometimes flew out of the body endowed with colour and voice, left + it in a kind of trance, and departed to manifest themselves at a + distance.<a id="noteref_83" name="noteref_83" href= + "#note_83"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">83</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul as a mannikin in Nias, + Fiji, and India.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So exact is the + resemblance of the mannikin to the man, in other words, of the soul + to the body, that, as there are fat bodies and thin bodies, so + there are fat souls and thin souls;<a id="noteref_84" name= + "noteref_84" href="#note_84"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">84</span></span></a> as + there are heavy bodies and light bodies, long bodies and short + bodies, so there are heavy souls and light souls, long souls and + short souls. The people of Nias (an island to the west of Sumatra) + think that every man, before he is born, is asked how long or how + heavy a soul he would like, and a soul of the desired weight or + length is measured out to him. The heaviest soul ever given out + weighs about ten grammes. The length of a man's life is + proportioned to the length of his soul; children who die young had + short souls.<a id="noteref_85" name="noteref_85" href= + "#note_85"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">85</span></span></a> The + Fijian conception of the soul as a tiny human being comes clearly + out in the customs observed at the death of a chief among the + Nakelo tribe. When a chief dies, certain men, who are the + hereditary undertakers, call him, as he lies, oiled and ornamented, + on fine mats, saying, <span class="tei tei-q">“Rise, sir, the chief + and let us be going. The day has come over the land.”</span> Then + they conduct him to the river side, where the ghostly ferryman + comes to ferry Nakelo ghosts across the stream <span class= + "tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" + class="tei tei-anchor"></a> As they thus attend the chief on his + last journey, they hold their great fans close to the ground to + shelter him, because, as one of them explained to a missionary, + <span class="tei tei-q">“His soul is only a little + child.”</span><a id="noteref_86" name="noteref_86" href= + "#note_86"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">86</span></span></a> People + in the Punjaub who tattoo themselves believe that at death the + soul, <span class="tei tei-q">“the little entire man or + woman”</span> inside the mortal frame, will go to heaven blazoned + with the same tattoo patterns which adorned the body in life.<a id= + "noteref_87" name="noteref_87" href="#note_87"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">87</span></span></a> + Sometimes, however, as we shall see, the human soul is conceived + not in human but in animal form.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Absence and Recall of the + Soul.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Attempts to prevent the soul from + escaping from the body.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The soul is + commonly supposed to escape by the natural openings of the body, + especially the mouth and nostrils. Hence in Celebes they sometimes + fasten fishhooks to a sick man's nose, navel, and feet, so that if + his soul should try to escape it may be hooked and held fast.<a id= + "noteref_88" name="noteref_88" href="#note_88"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">88</span></span></a> A + Turik on the Baram River, in Borneo, refused to part with some + hook-like stones, because they, as it were, hooked his soul to his + body, and so prevented the spiritual portion of him from becoming + detached from the material.<a id="noteref_89" name="noteref_89" + href="#note_89"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">89</span></span></a> When a + Sea Dyak sorcerer or medicine-man is initiated, his fingers are + supposed to be furnished with fish-hooks, with which he will + thereafter clutch the human soul in the act of flying away, and + restore it to the body of the sufferer.<a id="noteref_90" name= + "noteref_90" href="#note_90"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">90</span></span></a> But + hooks, it is plain, may be used to catch the souls of enemies as + well as of friends. Acting on this principle head-hunters in Borneo + hang wooden hooks beside the skulls of their slain enemies in the + belief that this helps them on their forays to hook in fresh + heads.<a id="noteref_91" name="noteref_91" href= + "#note_91"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">91</span></span></a> When + an epidemic is raging, the Goajiro Indians of Colombia attribute it + to an evil spirit, it may be the prowling ghost of an enemy. + <span class="tei tei-pb" id="page031">[pg 031]</span><a name= + "Pg031" id="Pg031" class="tei tei-anchor"></a> So they hang strings + furnished with hooks from the roofs of their huts and from all the + trees in the neighbourhood, in order that the demon or ghost may be + caught on a hook and thus rendered powerless to harm them.<a id= + "noteref_92" name="noteref_92" href="#note_92"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">92</span></span></a> + Similarly the Calchaquis Indians to the west of Paraguay used to + plant arrows in the ground about a sick man to keep death from + getting at him.<a id="noteref_93" name="noteref_93" href= + "#note_93"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">93</span></span></a> One of + the implements of a Haida medicine-man is a hollow bone, in which + he bottles up departing souls, and so restores them to their + owners.<a id="noteref_94" name="noteref_94" href= + "#note_94"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">94</span></span></a> When + any one yawns in their presence the Hindoos always snap their + thumbs, believing that this will hinder the soul from issuing + through the open mouth.<a id="noteref_95" name="noteref_95" href= + "#note_95"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">95</span></span></a> The + Marquesans used to hold the mouth and nose of a dying man, in order + to keep him in life by preventing his soul from escaping;<a id= + "noteref_96" name="noteref_96" href="#note_96"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">96</span></span></a> the + same custom is reported of the New Caledonians;<a id="noteref_97" + name="noteref_97" href="#note_97"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">97</span></span></a> and + with the like intention the Bagobos of the Philippine Islands put + rings of brass wire on the wrists or ankles of their sick.<a id= + "noteref_98" name="noteref_98" href="#note_98"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">98</span></span></a> On the + other hand, the Itonamas in South America seal up the eyes, nose, + and mouth of a dying person, in case his ghost should get out and + carry off others;<a id="noteref_99" name="noteref_99" href= + "#note_99"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">99</span></span></a> and + for a similar reason the people of Nias, who fear the spirits of + the recently deceased and identify them with the breath, seek to + confine the vagrant soul in its earthly tabernacle by bunging up + the nose or tying up the jaws of the corpse.<a id="noteref_100" + name="noteref_100" href="#note_100"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">100</span></span></a> + Before leaving a corpse the Wakelbura in Australia used to place + hot coals in its ears in order to keep the ghost in the body, until + they had got such a good start that he could not <span class= + "tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" + class="tei tei-anchor"></a> overtake them.<a id="noteref_101" name= + "noteref_101" href="#note_101"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">101</span></span></a> + Esquimaux mourners plug their nostrils with deerskin, hair, or hay + for several days,<a id="noteref_102" name="noteref_102" href= + "#note_102"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">102</span></span></a> + probably to prevent their souls from following that of their + departed friend; the custom is especially incumbent on the persons + who dress the corpse.<a id="noteref_103" name="noteref_103" href= + "#note_103"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">103</span></span></a> In + southern Celebes, to hinder the escape of a woman's soul at + childbirth, the nurse ties a band as tightly as possible round the + body of the expectant mother.<a id="noteref_104" name="noteref_104" + href="#note_104"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">104</span></span></a> The + Minangkabauers of Sumatra observe a similar custom; a skein of + thread or a string is sometimes fastened round the wrist or loins + of a woman in childbed, so that when her soul seeks to depart in + her hour of travail it may find the egress barred.<a id= + "noteref_105" name="noteref_105" href="#note_105"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">105</span></span></a> Among + the Kayans of Borneo illness is attributed to the absence of the + soul; so when a man has been ill and is well again, he attempts to + prevent his soul from departing afresh. For this purpose he ties + the truant into his body by fastening round his wrist a piece of + string on which a <span class="tei tei-foreign"><span style= + "font-style: italic">lukut</span></span>, or antique bead, is + threaded; for a magical virtue appears to be ascribed to such + beads. But lest the string and the bead should be broken and lost, + he will sometimes tattoo the pattern of the bead on his wrist, and + this is found to answer the purpose of tethering his soul quite as + well.<a id="noteref_106" name="noteref_106" href= + "#note_106"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">106</span></span></a> + Again, the Koryak of North-Eastern Asia fancy that if <span class= + "tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" + class="tei tei-anchor"></a> there are two sick people in a house + and one of them is at the last extremity, the soul of the other is + apt to be lured away by the soul of the dying man; hence in order + to hinder its departure they tie the patient's neck by a string to + the bands of the sleeping-tent and recite a charm over the string + so that it may be sure to detain the soul.<a id="noteref_107" name= + "noteref_107" href="#note_107"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">107</span></span></a> And + lest the soul of a babe should escape and be lost as soon as it is + born, the Alfoors of Celebes, when a birth is about to take place, + are careful to close every opening in the house, even the keyhole; + and they stop up every chink and cranny in the walls. Also they tie + up the mouths of all animals inside and outside the house, for fear + one of them might swallow the child's soul. For a similar reason + all persons present in the house, even the mother herself, are + obliged to keep their mouths shut the whole time the birth is + taking place. When the question was put, Why they did not hold + their noses also, lest the child's soul should get into one of + them? the answer was that breath being exhaled as well as inhaled + through the nostrils, the soul would be expelled before it could + have time to settle down.<a id="noteref_108" name="noteref_108" + href="#note_108"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">108</span></span></a> + Popular expressions in the language of civilised peoples, such as + to have one's heart in one's mouth, or the soul on the lips or in + the nose, shew how natural is the idea that the life or soul may + escape by the mouth or nostrils.<a id="noteref_109" name= + "noteref_109" href="#note_109"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">109</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul conceived as a bird ready + to fly away.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Often the soul + is conceived as a bird ready to take flight. This conception has + probably left traces in most <span class="tei tei-pb" id= + "page034">[pg 034]</span><a name="Pg034" id="Pg034" class= + "tei tei-anchor"></a> languages,<a id="noteref_110" name= + "noteref_110" href="#note_110"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">110</span></span></a> and + it lingers as a metaphor in poetry. But what is metaphor to a + modern European poet was sober earnest to his savage ancestor, and + is still so to many people. The Bororos of Brazil fancy that the + human soul has the shape of a bird, and passes in that shape out of + the body in dreams.<a id="noteref_111" name="noteref_111" href= + "#note_111"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">111</span></span></a> + According to the Bilqula or Bella Coola Indians of British Columbia + the soul dwells in the nape of the neck and resembles a bird + enclosed in an egg. If the shell breaks and the soul flies away, + the man must die. If he swoons or becomes crazed, it is because his + soul has flown away without breaking its shell. The shaman can hear + the buzzing of its wings, like the buzz of a mosquito, as the soul + flits past; and he may catch and replace it in the nape of its + owner's neck.<a id="noteref_112" name="noteref_112" href= + "#note_112"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">112</span></span></a> A + Melanesian wizard in Lepers' Island has been known to send out his + soul in the form of an eagle to pursue a ship and learn the + fortunes of some natives who were being carried off in it.<a id= + "noteref_113" name="noteref_113" href="#note_113"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">113</span></span></a> The + soul of Aristeas of Proconnesus was seen to issue from his mouth in + the shape of a raven.<a id="noteref_114" name="noteref_114" href= + "#note_114"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">114</span></span></a> There + is a popular opinion in Bohemia that the parting soul comes forth + from the mouth like a white bird.<a id="noteref_115" name= + "noteref_115" href="#note_115"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">115</span></span></a> The + Malays carry out the conception of the bird-soul in a number of odd + ways. If the soul is a bird on the wing, it may be attracted by + rice, and so either prevented from taking wing or lured back again + from its perilous flight. Thus in Java when a child is placed on + the ground for the first time (a moment which uncultured people + seem to regard as especially dangerous), it is put in a hen-coop + and the mother makes a clucking sound, as if she were calling + hens.<a id="noteref_116" name="noteref_116" href= + "#note_116"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">116</span></span></a> + Amongst the Battas of Sumatra, when a man returns from a dangerous + enterprise, grains of rice are placed on his head, and these + <span class="tei tei-pb" id="page035">[pg 035]</span><a name= + "Pg035" id="Pg035" class="tei tei-anchor"></a> grains are called + <span class="tei tei-foreign"><span style= + "font-style: italic">padiruma tondi</span></span>, that is, + <span class="tei tei-q">“means to make the soul (<span class= + "tei tei-foreign"><span style= + "font-style: italic">tondi</span></span>) stay at home.”</span> In + Java also rice is placed on the head of persons who have escaped a + great danger or have returned home unexpectedly after it had been + supposed that they were lost.<a id="noteref_117" name="noteref_117" + href="#note_117"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">117</span></span></a> + Similarly in the district of Sintang in West Borneo, if any one has + had a great fright, or escaped a serious peril, or comes back after + a long and dangerous journey, or has taken a solemn oath, the first + thing that his relations or friends do is to strew yellow rice on + his head, mumbling, <span class="tei tei-q">“Cluck! cluck! + soul!”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">koer, koer, semangat</span></span>). And when + a person, whether man, woman, or child, has fallen out of a house + or off a tree, and has been brought home, his wife or other + kinswoman goes as speedily as possible to the spot where the + accident happened, and there strews rice, which has been coloured + yellow, while she utters the words, <span class="tei tei-q">“Cluck! + cluck! soul! So-and-so is in his house again. Cluck! cluck! + soul!”</span> Then she gathers up the rice in a basket, carries it + to the sufferer, and drops the grains from her hand on his head, + saying again, <span class="tei tei-q">“Cluck! cluck! + soul!”</span><a id="noteref_118" name="noteref_118" href= + "#note_118"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">118</span></span></a> Here + the intention clearly is to decoy back the loitering bird-soul and + replace it in the head of its owner. In southern Celebes they think + that a bridegroom's soul is apt to fly away at marriage, so + coloured rice is scattered over him to induce it to stay. And, in + general, at festivals in South Celebes rice is strewed on the head + of the person in whose honour the festival is held, with the object + of detaining his soul, which at such times is in especial danger of + being lured away by envious demons.<a id="noteref_119" name= + "noteref_119" href="#note_119"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">119</span></span></a> For + example, after a successful war the welcome to the victorious + prince takes the form of strewing him with roasted and coloured + rice <span class="tei tei-q">“to <span class="tei tei-pb" id= + "page036">[pg 036]</span><a name="Pg036" id="Pg036" class= + "tei tei-anchor"></a> prevent his life-spirit, as if it were a + bird, from flying out of his body in consequence of the envy of + evil spirits.”</span><a id="noteref_120" name="noteref_120" href= + "#note_120"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">120</span></span></a> In + Central Celebes, when a party of head-hunters returns from a + successful expedition, a woman scatters rice on their heads for a + similar purpose.<a id="noteref_121" name="noteref_121" href= + "#note_121"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">121</span></span></a> Among + the Minangkabauers of Sumatra the old rude notions of the soul seem + to be dying out. Nowadays most of the people hold that the soul, + being immaterial, has no shape or form. But some of the sorcerers + assert that the soul goes and comes in the shape of a tiny man. + Others are of opinion that it does so in the form of a fly; hence + they make food ready to induce the absent soul to come back, and + the first fly that settles on the food is regarded as the returning + truant. But in native poetry and popular expressions there are + traces of the belief that the soul quits the body in the form of a + bird.<a id="noteref_122" name="noteref_122" href= + "#note_122"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">122</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul is supposed to be absent + in sleep.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The soul of a + sleeper is supposed to wander away from his body and actually to + visit the places, to see the persons, and to perform the acts of + which he dreams. For example, when an Indian of Brazil or Guiana + wakes up from a sound sleep, he is firmly convinced that his soul + has really been away hunting, fishing, felling trees, or whatever + else he has dreamed of doing, while all the time his body has been + lying motionless in his hammock. A whole Bororo village has been + thrown into a panic and nearly deserted because somebody had + dreamed that he saw enemies stealthily approaching it. A Macusi + Indian in weak health, who dreamed that his employer had made him + haul the canoe up a series of difficult cataracts, bitterly + reproached his master next <span class="tei tei-pb" id= + "page037">[pg 037]</span><a name="Pg037" id="Pg037" class= + "tei tei-anchor"></a> morning for his want of consideration in thus + making a poor invalid go out and toil during the night.<a id= + "noteref_123" name="noteref_123" href="#note_123"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">123</span></span></a> The + Indians of the Gran Chaco are often heard to relate the most + incredible stories as things which they have themselves seen and + heard; hence strangers who do not know them intimately say in their + haste that these Indians are liars. In point of fact the Indians + are firmly convinced of the truth of what they relate; for these + wonderful adventures are simply their dreams, which they do not + distinguish from waking realities.<a id="noteref_124" name= + "noteref_124" href="#note_124"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">124</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul absent in sleep may be + prevented from returning to the body.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now the absence + of the soul in sleep has its dangers, for if from any cause the + soul should be permanently detained away from the body, the person + thus deprived of the vital principle must die.<a id="noteref_125" + name="noteref_125" href="#note_125"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">125</span></span></a> There + is a German belief that the soul escapes from a sleeper's mouth in + the form of a white mouse or a little bird, and that to prevent the + return of the bird or animal would be fatal to the sleeper.<a id= + "noteref_126" name="noteref_126" href="#note_126"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">126</span></span></a> Hence + in Transylvania they say that you should not let a child sleep with + its mouth open, or its soul will slip out in the shape of a mouse, + and the child will never wake.<a id="noteref_127" name= + "noteref_127" href="#note_127"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">127</span></span></a> Many + causes may detain the sleeper's soul. Thus, his soul may meet the + soul of another sleeper and the two souls may fight; if a Guinea + negro wakens with sore bones in the morning, he thinks that his + soul has been thrashed by another soul in sleep.<a id="noteref_128" + name="noteref_128" href="#note_128"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">128</span></span></a> Or it + may meet the soul of a person just deceased and be carried off by + it; hence in the Aru Islands the inmates of a house will not sleep + the night after a death has taken place in it, because the soul of + the deceased is supposed to be still in the house and they fear to + meet it in a dream.<a id="noteref_129" name="noteref_129" href= + "#note_129"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">129</span></span></a> + Similarly among the Upper Thompson Indians of British Columbia, the + friends and neighbours <span class="tei tei-pb" id="page038">[pg + 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a> + who gathered in a house after a death and remained there till the + burial was over were not allowed to sleep, lest their souls should + be drawn away by the ghost of the deceased or by his guardian + spirit.<a id="noteref_130" name="noteref_130" href= + "#note_130"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">130</span></span></a> The + Lengua Indians of the Gran Chaco hold that the vagrant spirits of + the dead may come to life again if only they can take possession of + a sleeper's body during the absence of his soul in dreams. Hence, + when the shades of night have fallen, the ghosts of the departed + gather round the villages, watching for a chance to pounce on the + bodies of dreamers and to enter into them through the gateway of + the breast.<a id="noteref_131" name="noteref_131" href= + "#note_131"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">131</span></span></a> + Again, the soul of the sleeper may be prevented by an accident or + by physical force from returning to his body. When a Dyak dreams of + falling into the water, he supposes that this accident has really + befallen his spirit, and he sends for a wizard, who fishes for the + spirit with a hand-net in a basin of water till he catches it and + restores it to its owner.<a id="noteref_132" name="noteref_132" + href="#note_132"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">132</span></span></a> The + Santals tell how a man fell asleep, and growing very thirsty, his + soul, in the form of a lizard, left his body and entered a pitcher + of water to drink. Just then the owner of the pitcher happened to + cover it; so the soul could not return to the body and the man + died. While his friends were preparing to burn the body some one + uncovered the pitcher to get water. The lizard thus escaped and + returned to the body, which immediately revived; so the man rose up + and asked his friends why they were weeping. They told him they + thought he was dead and were about to burn his body. He said he had + been down a well to get water, but had found it hard to get out and + had just returned. So they saw it all.<a id="noteref_133" name= + "noteref_133" href="#note_133"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">133</span></span></a> A + similar story is reported from Transylvania <span class= + "tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" + class="tei tei-anchor"></a> as follows. In the account of a witch's + trial at Mühlbach in the eighteenth century it is said that a woman + had engaged two men to work in her vineyard. After noon they all + lay down to rest as usual. An hour later the men got up and tried + to waken the woman, but could not. She lay motionless with her + mouth wide open. They came back at sunset and still she lay like a + corpse. Just at that moment a big fly came buzzing past, which one + of the men caught and shut up in his leathern pouch. Then they + tried again to waken the woman, but could not. Afterwards they let + out the fly; it flew straight into the woman's mouth and she awoke. + On seeing this the men had no further doubt that she was a + witch.<a id="noteref_134" name="noteref_134" href= + "#note_134"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">134</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Danger of awaking a sleeper + suddenly before his soul has time to return.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is a common + rule with primitive people not to waken a sleeper, because his soul + is away and might not have time to get back; so if the man wakened + without his soul, he would fall sick. If it is absolutely necessary + to rouse a sleeper, it must be done very gradually, to allow the + soul time to return.<a id="noteref_135" name="noteref_135" href= + "#note_135"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">135</span></span></a> A + Fijian in Matuku, suddenly wakened from a nap by somebody treading + on his foot, has been <span class="tei tei-pb" id="page040">[pg + 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> + heard bawling after his soul and imploring it to return. He had + just been dreaming that he was far away in Tonga, and great was his + alarm on suddenly wakening to find his body in Matuku. Death stared + him in the face unless his soul could be induced to speed at once + across the sea and reanimate its deserted tenement. The man would + probably have died of fright if a missionary had not been at hand + to allay his terror.<a id="noteref_136" name="noteref_136" href= + "#note_136"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">136</span></span></a> Some + Brazilian Indians explain the headache from which a man sometimes + suffers after a broken sleep by saying that his soul is tired with + the exertions it made to return quickly to the body.<a id= + "noteref_137" name="noteref_137" href="#note_137"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">137</span></span></a> A + Highland story, told to Hugh Miller on the picturesque shores of + Loch Shin, well illustrates the haste made by the soul to regain + its body when the sleeper has been prematurely roused by an + indiscreet friend. Two young men had been spending the early part + of a warm summer day in the open air, and sat down on a mossy bank + to rest. Hard by was an ancient ruin separated from the bank on + which they sat only by a slender runnel, across which there lay, + immediately over a miniature cascade, a few withered stalks of + grass. <span class="tei tei-q">“Overcome by the heat of the day, + one of the young men fell asleep; his companion watched drowsily + beside him; when all at once the watcher was aroused to attention + by seeing a little indistinct form, scarce larger than a + humble-bee, issue from the mouth of the sleeping man, and, leaping + upon the moss, move downwards to the runnel, which it crossed along + the withered grass stalks, and then disappeared among the + interstices of the ruin. Alarmed by what he saw, the watcher + hastily shook his companion by the shoulder, and awoke him; though, + with all his haste, the little cloud-like creature, still more + rapid in its movements, issued from the interstice into which it + had gone, and, flying across the runnel, instead of creeping along + the grass stalks and over the sward, as before, it re-entered the + mouth of the sleeper, just as he was in the act of awakening. + <span class="tei tei-q">‘What is the matter with you?’</span> said + the watcher, greatly alarmed, <span class="tei tei-q">‘what ails + you?’</span> <span class="tei tei-q">‘Nothing ails me,’</span> + replied the other; <span class="tei tei-q">‘but you <span class= + "tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" + class="tei tei-anchor"></a> have robbed me of a most delightful + dream. I dreamed I was walking through a fine rich country, and + came at length to the shores of a noble river; and, just where the + clear water went thundering down a precipice, there was a bridge + all of silver, which I crossed; and then, entering a noble palace + on the opposite side, I saw great heaps of gold and jewels; and I + was just going to load myself with treasure, when you rudely awoke + me, and I lost all.’</span> ”</span><a id="noteref_138" name= + "noteref_138" href="#note_138"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">138</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Danger of moving a sleeper or + altering his appearance.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Still more + dangerous is it in the opinion of primitive man to move a sleeper + or alter his appearance, for if this were done the soul on its + return might not be able to find or recognise its body, and so the + person would die. The Minangkabauers of Sumatra deem it highly + improper to blacken or dirty the face of a sleeper, lest the absent + soul should shrink from re-entering a body thus disfigured.<a id= + "noteref_139" name="noteref_139" href="#note_139"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">139</span></span></a> + Patani Malays fancy that if a person's face be painted while he + sleeps, the soul which has gone out of him will not recognise him, + and he will sleep on till his face is washed.<a id="noteref_140" + name="noteref_140" href="#note_140"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">140</span></span></a> In + Bombay it is thought equivalent to murder to change the aspect of a + sleeper, as by painting his face in fantastic colours or giving + moustaches to a sleeping woman. For when the soul returns it will + not know its own body and the person will die.<a id="noteref_141" + name="noteref_141" href="#note_141"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">141</span></span></a> The + Coreans are of opinion that in sleep <span class="tei tei-q">“the + soul goes out of the body, and that if a piece of paper is put over + the face of the sleeper he will surely die, for his soul cannot + find its way back into him again.”</span><a id="noteref_142" name= + "noteref_142" href="#note_142"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">142</span></span></a> The + Servians believe that the soul of a sleeping witch often leaves her + body in the form of a butterfly. If during its absence her body be + turned round, so that her feet are placed where her head was + before, the butterfly soul will not find its way back into her body + through the mouth, and the witch will die.<a id="noteref_143" name= + "noteref_143" href="#note_143"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">143</span></span></a> The + Esthonians <span class="tei tei-pb" id="page042">[pg + 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a> + of the island of Oesel think that the gusts which sweep up all + kinds of trifles from the ground and whirl them along are the souls + of old women, who have gone out in this shape to seek what they can + find. Meantime the beldame's body lies as still as a stone, and if + you turn it round her soul will never be able to enter it again, + until you have replaced the body in its original position. You can + hear the soul whining and whimpering till it has found the right + aperture.<a id="noteref_144" name="noteref_144" href= + "#note_144"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">144</span></span></a> + Similarly in Livonia they think that when the soul of a were-wolf + is out on his hateful business, his body lies like dead; and if + meanwhile the body were accidentally moved, the soul would never + more find its way into it, but would remain in the body of a wolf + till death.<a id="noteref_145" name="noteref_145" href= + "#note_145"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">145</span></span></a> In + the picturesque but little known Black Mountain of southern France, + which forms a sort of link between the Pyrenees and the Cevennes, + they tell how a woman, who had long been suspected of being a + witch, one day fell asleep at noon among the reapers in the field. + Resolved to put her to the test, the reapers carried her, while she + slept, to another part of the field, leaving a large pitcher on the + spot from which they had moved her. When her soul returned, it + entered the pitcher and cunningly rolled it over and over till the + vessel lay beside her body, of which the soul thereupon took + possession.<a id="noteref_146" name="noteref_146" href= + "#note_146"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">146</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">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.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But in order + that a man's soul should quit his body, it is not necessary that he + should be asleep. It may quit him in his waking hours, and then + sickness, insanity, or death will be the result. Thus a man of the + Wurunjeri tribe in Victoria lay at his last gasp because his spirit + (<span class="tei tei-foreign"><span style= + "font-style: italic">murup</span></span>) had departed from him. A + medicine-man went in pursuit and caught the spirit by the middle + just as it was about to plunge into the sunset glow, which is the + light cast by the souls of the dead as they pass in and out of the + underworld, <span class="tei tei-pb" id="page043">[pg + 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a> + where the sun goes to rest. Having captured the vagrant spirit, the + doctor brought it back under his opossum rug, laid himself down on + the dying man, and put the soul back into him, so that after a time + he revived.<a id="noteref_147" name="noteref_147" href= + "#note_147"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">147</span></span></a> The + Karens of Burma are perpetually anxious about their souls, lest + these should go roving from their bodies, leaving the owners to + die. When a man has reason to fear that his soul is about to take + this fatal step, a ceremony is performed to retain or recall it, in + which the whole family must take part. A meal is prepared + consisting of a cock and hen, a special kind of rice, and a bunch + of bananas. Then the head of the family takes the bowl which is + used to skim rice, and knocking with it thrice on the top of the + house-ladder says: <span class="tei tei-q">“<span class= + "tei tei-foreign"><span style= + "font-style: italic">Prrrroo!</span></span> Come back, soul, do not + tarry outside! If it rains, you will be wet. If the sun shines, you + will be hot. The gnats will sting you, the leeches will bite you, + the tigers will devour you, the thunder will crush you. + <span class="tei tei-foreign"><span style= + "font-style: italic">Prrrroo!</span></span> Come back, soul! Here + it will be well with you. You shall want for nothing. Come and eat + under shelter from the wind and the storm.”</span> After that the + family partakes of the meal, and the ceremony ends with everybody + tying their right wrist with a string which has been charmed by a + sorcerer.<a id="noteref_148" name="noteref_148" href= + "#note_148"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">148</span></span></a> + Similarly the Lolos, an aboriginal tribe of western China, believe + that the soul leaves the body in chronic illness. In that case they + read a sort of elaborate litany, calling on the soul by name and + beseeching it to return from the hills, the vales, the rivers, the + forests, the fields, or from wherever it may be straying. At the + same time cups of water, wine, and rice are set at the door for the + refreshment of the weary wandering spirit. When the ceremony is + over, they tie a red cord round the arm of the sick man to tether + the soul, and this cord is worn by him until it decays and drops + off.<a id="noteref_149" name="noteref_149" href= + "#note_149"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">149</span></span></a> So + among the Kenyahs of Sarawak a medicine-man has been known to + recall the stray soul of a child, and to fasten it firmly in its + body by tying a string round the child's right wrist, and smearing + <span class="tei tei-pb" id="page044">[pg 044]</span><a name= + "Pg044" id="Pg044" class="tei tei-anchor"></a> its little arm with + the blood of a fowl.<a id="noteref_150" name="noteref_150" href= + "#note_150"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">150</span></span></a> The + Ilocanes of Luzon think that a man may lose his soul in the woods + or gardens, and that he who has thus lost his soul loses also his + senses. Hence before they quit the woods or the fields they call to + their soul, <span class="tei tei-q">“Let us go! let us go!”</span> + lest it should loiter behind or go astray. And when a man becomes + crazed or mad, they take him to the place where he is supposed to + have lost his soul and invite the truant spirit to return to his + body.<a id="noteref_151" name="noteref_151" href= + "#note_151"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">151</span></span></a> The + Mongols sometimes explain sickness by supposing that the patient's + soul is absent, and either does not care to return to its body or + cannot find the way back. To secure the return of the soul it is + therefore necessary on the one hand to make its body as attractive + as possible, and on the other hand to shew the soul the way home. + To make the body attractive all the sick man's best clothes and + most valued possessions are placed beside him; he is washed, + incensed, and made as comfortable as may be; and all his friends + march thrice round the hut calling out the sick man's name and + coaxing his soul to return. To help the wanderer to find its way + back a coloured cord is stretched from the patient's head to the + door of the hut. The priest in his robes reads a list of the + horrors of hell and the dangers incurred by souls which wilfully + absent themselves from their bodies. Then turning to the assembled + friends and the patient he asks, <span class="tei tei-q">“Is it + come?”</span> All answer <span class="tei tei-q">“Yes,”</span> and + bowing to the returning soul throw seed over the sick man. The cord + which guided the soul back is then rolled up and placed round the + patient's neck, who must wear it for seven days without taking it + off. No one may frighten or hurt him, lest his soul, not yet + familiar with its body, should again take flight.<a id= + "noteref_152" name="noteref_152" href="#note_152"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">152</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Recalling truant souls in Africa + and America.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some of the + Congo tribes believe that when a man is ill, his soul has left his + body and is wandering at large. The aid of the sorcerer is then + called in to capture the <span class="tei tei-pb" id="page045">[pg + 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a> + vagrant spirit and restore it to the invalid. Generally the + physician declares that he has successfully chased the soul into + the branch of a tree. The whole town thereupon turns out and + accompanies the doctor to the tree, where the strongest men are + deputed to break off the branch in which the soul of the sick man + is supposed to be lodged. This they do and carry the branch back to + the town, insinuating by their gestures that the burden is heavy + and hard to bear. When the branch has been brought to the sick + man's hut, he is placed in an upright position by its side, and the + sorcerer performs the enchantments by which the soul is believed to + be restored to its owner.<a id="noteref_153" name="noteref_153" + href="#note_153"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">153</span></span></a> The + soul or shade of a Déné or Tinneh Indian in the old days generally + remained invisible, but appeared wandering about in one form or + another whenever disease or death was imminent. All the efforts of + the sufferer's friends were therefore concentrated on catching the + roving shade. The method adopted was simple. They stuffed the + patient's moccasins with down and hung them up. If next morning the + down was warm, they made sure that the lost soul was in the boots, + with which accordingly they carefully and silently shod their + suffering friend. Nothing more could reasonably be demanded for a + perfect cure.<a id="noteref_154" name="noteref_154" href= + "#note_154"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">154</span></span></a> An + Ottawa medicine-man has been known to catch a stray soul in a + little box, which he brought back and inserted in the patient's + mouth.<a id="noteref_155" name="noteref_155" href= + "#note_155"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">155</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Recalling truant souls in Sumatra, + Borneo, Celebes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Pining, + sickness, great fright, and death are ascribed by the Battas or + Bataks of Sumatra to the absence of the soul (<span class= + "tei tei-foreign"><span style= + "font-style: italic">tendi</span></span>) from the body. At first + they try to beckon the wanderer back, and to lure him, like a fowl, + by strewing rice. Then the following form of words is commonly + repeated: <span class="tei tei-q">“Come back, O soul, whether thou + art lingering in the wood, or on the hills, or in the dale. See, I + call thee with a <span class="tei tei-foreign"><span style= + "font-style: italic">toemba bras</span></span>, with an egg of the + fowl Rajah <span class="tei tei-foreign"><span style= + "font-style: italic">moelija</span></span>, with the eleven healing + leaves. Detain it not, let it come straight here, <span class= + "tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" + class="tei tei-anchor"></a> detain it not, neither in the wood, nor + on the hill, nor in the dale. That may not be. O come straight + home!”</span><a id="noteref_156" name="noteref_156" href= + "#note_156"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">156</span></span></a> + Sometimes the means adopted by the Battas to procure the return of + a sick person's soul are more elaborate. A procession sets out from + the village to the tuck of drum to find and bring home the strayed + soul. First goes a person bearing a basket which contains cakes of + rice-meal, rice dyed yellow, and a boiled fowl's egg. The sorcerer + follows carrying a chicken, and behind him walks a man with a + black, red, and white flag. A crowd of sympathisers brings up the + rear. On reaching the spot where the lost soul is supposed to + tarry, they set up a small bamboo altar, and the sorcerer offers on + it the chicken to the spirit of the place, the drums beating all + the time. Then, waving his shawl to attract the soul of the sick + man, he says: <span class="tei tei-q">“Come hither, thou soul of + So-and-So, whether thou sittest among the stones or in the mud. In + the house is thy place. We have besought the spirit to let thee + go.”</span> After that the procession reforms and marches back to + the village to the roll of drums and the clash of cymbals. On + reaching the door of the house the sorcerer calls out to the + inmates, <span class="tei tei-q">“Has it come?”</span> and a voice + from within answers, <span class="tei tei-q">“It is here, good + sorcerer.”</span> At evening the drums beat again.<a id= + "noteref_157" name="noteref_157" href="#note_157"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">157</span></span></a> A + number of plants, including rice, a species of fig, and garlic, are + supposed by the Battas to possess soul-compelling virtue and are + accordingly made use of by them in rites for the recovery of lost + souls. When a child is sick, the mother commonly waves a cloth to + beckon home its wandering spirit, and when a cock crows or a hen + cackles in the yard, she knows that the prodigal has returned. If + the little sufferer persists in being ill in spite of these + favourable omens, the mother will hang a bag of rice at the head of + her bed when she goes to sleep, and next morning on getting up she + measures the rice. If the rice has increased in volume during the + night, as it may do in a moisture-laden <span class="tei tei-pb" + id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class= + "tei tei-anchor"></a> atmosphere, she is confident that the lost + soul has indeed come home to stay.<a id="noteref_158" name= + "noteref_158" href="#note_158"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">158</span></span></a> The + Kayans of Borneo fasten packets of rice, flesh, and fish to the + window in the roof through which the wandering soul of a sick man + is expected to return home. The doctor sits cross-legged on a mat + under the open window with a display of pretty things spread out + temptingly before him as baits to entice the spirit back to its + deserted tabernacle. From the window hangs a string of precious + corals or pearls to serve the returning prodigal as a ladder and so + facilitate his descent into the house. The lower end of the string + is attached to a bundle composed of wooden hooks, a fowl's feather, + little packets of rice, and so forth. Chanting his spells, the + doctor strokes the soul down the string into the bundle, which he + then deposits in a basket and hides in a corner till the dusk of + the evening. When darkness has fallen, he blows the captured soul + back into the patient's head and strokes the sufferer's arm + downwards with the point of an old spear in order to settle the + soul firmly in his body.<a id="noteref_159" name="noteref_159" + href="#note_159"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">159</span></span></a> Once + when a popular traveller was leaving a Kayan village, the mothers, + fearing that their children's souls might follow him on his + journey, brought him the boards on which they carry their infants + and begged him to pray that the souls of the little ones would + return to the familiar boards and not go away with him into the far + country. To each board was fastened a looped string for the purpose + of tethering the vagrant spirits, and through the loop each baby + was made to pass a chubby finger to make sure that its tiny soul + would not wander away.<a id="noteref_160" name="noteref_160" href= + "#note_160"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">160</span></span></a> When + a Dyak is dangerously ill, the medicine-men may say that his soul + has escaped far away, perhaps to the river; then they will wave a + garment or cloth about to imitate the casting of a net, signifying + thereby that they are catching the soul like a fish in a net. Or + they may give out that the soul has escaped into the jungle; and + then they will rush out of the house to circumvent and secure it + there. Or again they <span class="tei tei-pb" id="page048">[pg + 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a> + may allege that it has been carried away over seas to some unknown + land; and then they will play at paddling a boat to follow it + across the great water. But more commonly their mode of treatment + is as follows. A spear is set up in the middle of the verandah with + a few leaves tied to it and the medicine-boxes of the medicine-men + laid at its foot. Round this the doctors run at full speed, + chanting the while, till one of them falls down and lies + motionless. The bystanders cover him with a blanket, and wait while + his spirit hies away after the errant soul and brings it back. + Presently he comes to himself, stares vacantly about like a man + awaking from sleep, and then rises, holding the soul in his + clenched right hand. He then returns it to the patient through the + crown of his head, while he mutters a spell.<a id="noteref_161" + name="noteref_161" href="#note_161"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">161</span></span></a> Among + the Dyaks of the Kayan and Lower Melawie districts you will often + see, in houses where there are children, a basket of a peculiar + shape with shells and dried fruits attached to it. These shells + contain the remains of the children's navel-strings, and the basket + to which they are fastened is commonly hung beside the place where + the children sleep. When a child is frightened, for example by + being bathed or by the bursting of a thunderstorm, its soul flees + from its body and nestles beside its old familiar friend the + navel-string in the basket, from which the mother easily induces it + to return by shaking the basket and pressing it to the child's + body.<a id="noteref_162" name="noteref_162" href= + "#note_162"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">162</span></span></a> The + Toboongkoos of Central Celebes believe that sickness in general is + caused by the departure of the soul. To recover the wanderer a + priest will set out food in the courtyard of the sufferer's house + and then invoke the soul, promising it many fine things if it will + only come back. When he thinks it has complied with his request, he + catches it in a cloth which he keeps ready for the purpose. This + cloth he afterwards claps on the sick man's head, thereby restoring + to him his lost soul.<a id="noteref_163" name="noteref_163" href= + "#note_163"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">163</span></span></a></p><span class="tei tei-pb" + id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Wandering souls in popular + tales.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In an Indian + story a king conveys his soul into the dead body of a Brahman, and + a hunchback conveys his soul into the deserted body of the king. + The hunchback is now king and the king is a Brahman. However, the + hunchback is induced to shew his skill by transferring his soul to + the dead body of a parrot, and the king seizes the opportunity to + regain possession of his own body.<a id="noteref_164" name= + "noteref_164" href="#note_164"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">164</span></span></a> A + tale of the same type, with variations of detail, reappears among + the Malays. A king has incautiously transferred his soul to an ape, + upon which the vizier adroitly inserts his own soul into the king's + body and so takes possession of the queen and the kingdom, while + the true king languishes at court in the outward semblance of an + ape. But one day the false king, who played for high stakes, was + watching a combat of rams, and it happened that the animal on which + he had laid his money fell down dead. All efforts to restore + animation proved unavailing till the false king, with the instinct + of a true sportsman, transferred his own soul to the body of the + deceased ram, and thus renewed the fray. The real king in the body + of the ape saw his chance, and with great presence of mind darted + back into his own body, which the vizier had rashly vacated. So he + came to his own again, and the usurper in the ram's body met with + the fate he richly deserved.<a id="noteref_165" name="noteref_165" + href="#note_165"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">165</span></span></a> In + another Indian story a Brahman reanimates the dead body of a king + by conveying his own soul into it. Meantime the Brahman's body has + been burnt, and his soul is obliged to remain in the body of the + king.<a id="noteref_166" name="noteref_166" href= + "#note_166"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">166</span></span></a> In a + Chinese story we read of a monk in a Buddhist monastery who used + from time to time to send his soul away out of himself. Whenever he + was thus absent from the body, he took the precaution of locking + the door of his cell. On one of these occasions an envoy from the + north arrived and put up at <span class="tei tei-pb" id= + "page050">[pg 050]</span><a name="Pg050" id="Pg050" class= + "tei tei-anchor"></a> the monastery, but there was no cell for him + to pass the night in. Then he looked into the cell of the brother + whose soul was not at home, and seeing his body lying there + motionless, he battered the door in and said, <span class= + "tei tei-q">“I will lodge here. The man is dead. Take the body and + burn it.”</span> His servants obeyed his orders, the monks being + powerless to interfere. That very night the soul came back, only to + find its body reduced to ashes. Every night it could be heard + crying, <span class="tei tei-q">“Where shall I settle?”</span> + Those who knew him then opened their windows, saying, <span class= + "tei tei-q">“Here I am.”</span> So the soul came in and united + itself with their body, and the result was that they became much + cleverer than before.<a id="noteref_167" name="noteref_167" href= + "#note_167"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">167</span></span></a> + Similarly the Greeks told how the soul of Hermotimus of Clazomenae + used to quit his body and roam far and wide, bringing back + intelligence of what he had seen on his rambles to his friends at + home; until one day, when his spirit was abroad, his enemies + contrived to seize his deserted body and committed it to the + flames.<a id="noteref_168" name="noteref_168" href= + "#note_168"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">168</span></span></a> It is + said that during the last seven years of his life Sultan Bayazid + ate nothing that had life and blood in it. One day, being seized + with a great longing for sheep's trotters, he struggled long in + this glorious contest with his soul, until at last, a savoury dish + of trotters being set before him, he said unto his soul, + <span class="tei tei-q">“My soul, the trotters are before thee; if + thou wishest to enjoy them, leave the body and feed on + them.”</span> Hardly had he uttered these words when a living + creature was seen to issue from his mouth and drink of the juice in + the dish, after which it endeavoured to return whence it came. But + the austere sultan, determined to mortify his carnal appetite, + prevented it with his hand from entering his mouth, and when it + fell to the ground commanded that it should be beaten. The pages + kicked it to death, and after this murder of his soul the sultan + remained in gloomy seclusion, taking no part or interest in the + affairs of government.<a id="noteref_169" name="noteref_169" href= + "#note_169"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">169</span></span></a></p><span class="tei tei-pb" + id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The wandering soul may be detained + by ghosts.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The departure of + the soul is not always voluntary. It may be extracted from the body + against its will by ghosts, demons, or sorcerers. Hence, when a + funeral is passing the house, the Karens of Burma tie their + children with a special kind of string to a particular part of the + house, lest the souls of the children should leave their bodies and + go into the corpse which is passing. The children are kept tied in + this way until the corpse is out of sight.<a id="noteref_170" name= + "noteref_170" href="#note_170"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">170</span></span></a> And + after the corpse has been laid in the grave, but before the earth + has been shovelled in, the mourners and friends range themselves + round the grave, each with a bamboo split lengthwise in one hand + and a little stick in the other; each man thrusts his bamboo into + the grave, and drawing the stick along the groove of the bamboo + points out to his soul that in this way it may easily climb up out + of the tomb. While the earth is being shovelled in, the bamboos are + kept out of the way, lest the souls should be in them, and so + should be inadvertently buried with the earth as it is being thrown + into the grave; and when the people leave the spot they carry away + the bamboos, begging their souls to come with them.<a id= + "noteref_171" name="noteref_171" href="#note_171"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">171</span></span></a> + Further, on returning from the grave each Karen provides himself + with three little hooks made of branches of trees, and calling his + spirit to follow him, at short intervals, as he returns, he makes a + motion as if hooking it, and then thrusts the hook into the ground. + This is done to prevent the soul of the living from staying behind + with the soul of the dead.<a id="noteref_172" name="noteref_172" + href="#note_172"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">172</span></span></a> On + the return of a Burmese or Shan family from a burial, old men tie + up the wrists of each member of the family with string, to prevent + his or her <span class="tei tei-q">“butterfly”</span> or soul from + escaping; and this string remains till it is worn out and falls + off.<a id="noteref_173" name="noteref_173" href= + "#note_173"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">173</span></span></a> When + a mother dies leaving a young baby, the <span class="tei tei-pb" + id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class= + "tei tei-anchor"></a> Burmese think that the <span class= + "tei tei-q">“butterfly”</span> or soul of the baby follows that of + the mother, and that if it is not recovered the child must die. So + a wise woman is called in to get back the baby's soul. She places a + mirror near the corpse, and on the mirror a piece of feathery + cotton down. Holding a cloth in her open hands at the foot of the + mirror, she with wild words entreats the mother not to take with + her the <span class="tei tei-q">“butterfly”</span> or soul of her + child, but to send it back. As the gossamer down slips from the + face of the mirror she catches it in the cloth and tenderly places + it on the baby's breast. The same ceremony is sometimes observed + when one of two children that have played together dies, and is + thought to be luring away the soul of its playmate to the + spirit-land. It is sometimes performed also for a bereaved husband + or wife.<a id="noteref_174" name="noteref_174" href= + "#note_174"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">174</span></span></a> The + Bahnars of eastern Cochin-China think that when a man is sick of a + fever his soul has gone away with the ghosts to the tombs. At + sunset a sorcerer attempts to lure the soul back by offering it + sugar-cane, bananas, and other fruits, while he sings an + incantation inviting the wanderer to return from among the dead to + the land of the living. He pretends to catch the truant soul in a + piece of cotton, which he then lays on the patient's head.<a id= + "noteref_175" name="noteref_175" href="#note_175"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">175</span></span></a> When + the Karo-Bataks of Sumatra have buried somebody and are filling in + the grave, a sorceress runs about beating the air with a stick. + This she does in order to drive away the souls of the survivors, + for if one of these souls happened to slip into the grave and to be + covered up with earth, its owner would die.<a id="noteref_176" + name="noteref_176" href="#note_176"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">176</span></span></a> Among + some of the Dyak tribes of south-eastern Borneo, as soon as the + coffin is carried to the place of burial, the house in which the + death occurred is sprinkled with water, and the father of the + family calls out the names of all his children and the other + members of his household. For they think that the ghost loves to + decoy away the souls of his kinsfolk, but that <span class= + "tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" + class="tei tei-anchor"></a> his designs upon them can be defeated + by calling out their names, which has the effect of bringing back + the souls to their owners. The same ceremony is repeated on the + return from the burial.<a id="noteref_177" name="noteref_177" href= + "#note_177"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">177</span></span></a> It is + a rule with the Kwakiutl Indians of British Columbia that a corpse + must not be coffined in the house, or the souls of the other + inmates would enter the coffin, and they, too, would die. The body + is taken out either through the roof or through a hole made in one + of the walls, and is then coffined outside the house.<a id= + "noteref_178" name="noteref_178" href="#note_178"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">178</span></span></a> In + the East Indian island of Keisar it is deemed imprudent to go near + a grave at night, lest the ghosts should catch and keep the soul of + the passer-by.<a id="noteref_179" name="noteref_179" href= + "#note_179"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">179</span></span></a> The + Kei Islanders believe that the spirits of their forefathers, angry + at not receiving food, make people sick by detaining their souls. + So they lay offerings of food on the grave and beg their ancestors + to allow the soul of the sick to return, or to drive it home + speedily if it should be lingering by the way.<a id="noteref_180" + name="noteref_180" href="#note_180"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">180</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Attempts to rescue the lost soul + from the spirits of the dead who are detaining it.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Bolang + Mongondo, a district in the west of Celebes, all sickness is + ascribed to the ancestral spirits who have carried off the + patient's soul. The object therefore is to bring back the soul of + the sufferer and restore it to him. An eye-witness has thus + described the attempted cure of a sick boy. The priestesses, who + acted as physicians, made a doll of cloth and fastened it to the + point of a spear, which an old woman held upright. Round this doll + the priestesses danced, uttering charms, and chirruping as when one + calls a dog. Then the old woman lowered the point of the spear a + little, so that the priestesses could reach the doll. By this time + the soul of the sick boy was supposed to be in the doll, having + been brought into it by the incantations. So the priestesses + approached it cautiously on tiptoe and caught the soul in the + many-coloured cloths which they had been waving in the air. Then + they laid the soul on the boy's head, that is, they wrapped his + head in the cloth in which the soul was <span class="tei tei-pb" + id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class= + "tei tei-anchor"></a> supposed to be, and stood still for some + moments with great gravity, holding their hands on the patient's + head. Suddenly there was a jerk, the priestesses whispered and + shook their heads, and the cloth was taken off—the soul had + escaped. The priestesses gave chase to it, running round and round + the house, clucking and gesticulating as if they were driving hens + into a poultry-yard. At last they recaptured the soul at the foot + of the stair and restored it to its owner as before.<a id= + "noteref_181" name="noteref_181" href="#note_181"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">181</span></span></a> Much + in the same way an Australian medicine-man will sometimes bring the + lost soul of a sick man into a puppet and restore it to the patient + by pressing the puppet to his breast.<a id="noteref_182" name= + "noteref_182" href="#note_182"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">182</span></span></a> In + Uea, one of the Loyalty Islands, the souls of the dead seem to have + been credited with the power of stealing the souls of the living. + For when a man was sick the soul-doctor would go with a large troop + of men and women to the graveyard. Here the men played on flutes + and the women whistled softly to lure the soul home. After this had + gone on for some time they formed in procession and moved + homewards, the flutes playing and the women whistling all the way, + while they led back the wandering soul and drove it gently along + with open palms. On entering the patient's dwelling they commanded + the soul in a loud voice to enter his body.<a id="noteref_183" + name="noteref_183" href="#note_183"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">183</span></span></a> In + Madagascar when a man was sick or lunatic in consequence of the + loss of his soul, his friends despatched a wizard in haste to fetch + him a soul from the graveyard. The emissary repaired by night to + the spot, and having made a hole in the wooden house which served + as a tomb, begged the spirit of the patient's father to bestow a + soul on his son or daughter, who had none. So saying he applied a + bonnet to the hole, then folded it up and rushed back to the house + of the sufferer, saying he had a soul for him. With that he clapped + the bonnet on the head of the invalid, who at once said he felt + much better and had recovered the soul which he had lost.<a id= + "noteref_184" name="noteref_184" href="#note_184"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">184</span></span></a></p><span class="tei tei-pb" + id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Rescuing the soul from the dead in + Borneo and Melanesia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When a Dyak or + Malay of some of the western tribes or districts of Borneo is taken + ill, with vomiting and profuse sweating as the only symptoms, he + thinks that one of his deceased kinsfolk or ancestors is at the + bottom of it. To discover which of them is the culprit, a wise man + or woman pulls a lock of hair on the crown of the sufferer's head, + calling out the names of all his dead relations. The name at which + the lock gives forth a sound is the name of the guilty party. If + the patient's hair is too short to be tugged with effect, he knocks + his forehead seven times against the forehead of a kinsman who has + long hair. The hair of the latter is then tugged instead of that of + the patient and answers to the test quite as well. When the blame + has thus been satisfactorily laid at the door of the ghost who is + responsible for the sickness, the physician, who, as in other + countries, is often an old woman, remonstrates with him on his ill + behaviour. <span class="tei tei-q">“Go back,”</span> says she, + <span class="tei tei-q">“to your grave; what do you come here for? + The soul of the sick man does not choose to be called by you, and + will remain yet a long time in its body.”</span> Then she puts some + ashes from the hearth in a winnowing fan and moulds out of them a + small figure or image in human likeness. Seven times she moves the + basket with the little ashen figure up and down before the patient, + taking care not to obliterate the figure, while at the same time + she says, <span class="tei tei-q">“Sickness, settle in the head, + belly, hands, etc.; then quickly pass into the corresponding part + of the image,”</span> whereupon the patient spits on the ashen + image and pushes it from him with his left hand. Next the beldame + lights a candle and goes to the grave of the person whose ghost is + doing all the mischief. On the grave she throws the figure of + ashes, calling out, <span class="tei tei-q">“Ghost, plague the sick + man no longer, and stay in your grave, that he may see you no + more.”</span> On her return she asks the anxious relations in the + house, <span class="tei tei-q">“Has his soul come back?”</span> and + they must answer quickly, <span class="tei tei-q">“Yes, the soul of + the sick man has come back.”</span> Then she stands beside the + patient, blows out the candle which had lighted the returning soul + on its way, and strews yellow-coloured rice on the head of the + convalescent, saying, <span class="tei tei-q">“Cluck, soul! cluck, + soul! cluck, soul!”</span> Last of all she fastens on his right + wrist a bracelet or ring which he <span class="tei tei-pb" id= + "page056">[pg 056]</span><a name="Pg056" id="Pg056" class= + "tei tei-anchor"></a> must wear for three days.<a id="noteref_185" + name="noteref_185" href="#note_185"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">185</span></span></a> In + this case we see that the saving of the soul is combined with a + vicarious sacrifice to the ghost, who receives a puppet on which to + work his will instead of on the poor soul. In San Cristoval, one of + the Melanesian islands, the vicarious sacrifice takes the form of a + pig or a fish. A malignant ghost of the name of Tapia is supposed + to have seized on the sick man's soul and tied it up to a + banyan-tree. Accordingly a man who has influence with Tapia takes a + pig or fish to the holy place where the ghost resides and offers it + to him, saying, <span class="tei tei-q">“This is for you to eat in + place of that man; eat this, don't kill him.”</span> This satisfies + the ghost; the soul is loosed from the tree and carried back to the + sufferer, who naturally recovers.<a id="noteref_186" name= + "noteref_186" href="#note_186"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">186</span></span></a> A + regular part of the stock-in-trade of a Dyak medicine-man is a + crystal into which he gazes to detect the hiding-place of a lost + soul or to identify the demon who is causing the sickness.<a id= + "noteref_187" name="noteref_187" href="#note_187"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">187</span></span></a> In + one of the New Hebrides a ghost will sometimes impound the souls of + trespassers within a magic fence in his garden, and will only + consent to pull up the fence and let the souls out on receiving an + unqualified apology and a satisfactory assurance that no personal + disrespect was intended.<a id="noteref_188" name="noteref_188" + href="#note_188"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">188</span></span></a> In + Motlav, another Melanesian island, it is enough to call out the + sick man's name in the sacred place where he rashly intruded, and + then, when the cry of the kingfisher or some other bird is heard, + to shout <span class="tei tei-q">“Come back”</span> to the soul of + the sick man and run back with it to the house.<a id="noteref_189" + name="noteref_189" href="#note_189"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">189</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Buryat mode of recovering a lost + soul from the nether world.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is a + comparatively easy matter to save a soul which is merely tied up to + a tree or detained as a vagrant in a pound; but it is a far harder + task to fetch it up from the nether world, if it once gets down + there. When a Buryat shaman is called in to attend a patient, the + first thing he does is to ascertain where exactly the soul of the + invalid is; for it may have strayed, or been stolen, or be + languishing <span class="tei tei-pb" id="page057">[pg + 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a> + in the prison of the gloomy Erlik, lord of the world below. If it + is anywhere in the neighbourhood, the shaman soon catches and + replaces it in the patient's body. If it is far away, he searches + the wide world till he finds it, ransacking the deep woods, the + lonely steppes, and the bottom of the sea, not to be thrown off the + scent even though the cunning soul runs to the sheep-walks in the + hope that its footprints will be lost among the tracks of the + sheep. But when the whole world has been searched in vain for the + errant soul, the shaman knows that there is nothing for it but to + go down to hell and seek the lost one among the spirits in prison. + At the stern call of duty he does not flinch, though he knows that + the journey is toilsome, and that the travelling expenses, which + are naturally defrayed by the patient, are very heavy. Sometimes + the lord of the infernal regions will only agree to release the + soul on condition of receiving another in its stead, and that one + the soul of the sick man's dearest friend. If the patient consents + to the substitution, the shaman turns himself into a hawk, pounces + upon the soul of the friend as it soars from his slumbering body in + the form of a lark, and hands over the fluttering, struggling thing + to the grim warden of the dead, who thereupon sets the soul of the + sick man at liberty. So the sick man recovers and his friend + dies.<a id="noteref_190" name="noteref_190" href= + "#note_190"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">190</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">American Indian modes of + recovering a lost soul from the land of the dead.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When a shaman + declares that the soul of a sick Thompson Indian has been carried + off by the dead, the good physician, who is the shaman himself, + puts on a conical mask and sets off in pursuit. He now acts as if + on a journey, jumping rivers and such like obstacles, searching, + talking, and sometimes engaging in a tussle for the possession of + the soul. His first step is to repair to the old trail by which the + souls of heathen Thompsons went to the spirit-land; for nowadays + the souls of Christian Thompsons travel by a new road. If he fails + to find the tracks of the lost soul there, he searches all the + graveyards, one after the other, and almost always discovers it in + one of them. Sometimes he succeeds in heading off the departing + soul by taking a short cut to the other world. A shaman can only + <span class="tei tei-pb" id="page058">[pg 058]</span><a name= + "Pg058" id="Pg058" class="tei tei-anchor"></a> stay a short time + there. So as soon as he lays hands on the soul he is after, he + bolts with it. The other souls give chase, but he stamps with his + foot, on which he wears a rattle made of deer's hoofs. At the + rattle of the hoofs the ghosts retreat and he hurries on. A bolder + shaman will sometimes ask the ghosts for the soul, and if they + refuse to give it, he will wrest it from them. They attack him, but + he clubs them and brings away the soul by force. When he comes back + to the world, he takes off his mask and shews his club all bloody. + Then the people know he had a desperate struggle. If he foresees + that the harrowing of hell is likely to prove a tough job, he + increases the number of wooden pins in his mask. The rescued soul + is placed by him on the patient's head and so returned to his + body.<a id="noteref_191" name="noteref_191" href= + "#note_191"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">191</span></span></a> Among + the Twana Indians of Washington State the descent of the + medicine-men into the nether world to rescue lost souls is + represented in pantomime before the eyes of the spectators, who + include women and children as well as men. The surface of the + ground is often broken to facilitate the descent of the rescue + party. When the adventurous band is supposed to have reached the + bottom, they journey along, cross at least one stream, and travel + till they come to the abode of the spirits. These they surprise, + and after a desperate struggle, sustained with great ardour and a + prodigious noise, they succeed in rescuing the poor souls, and so, + wrapping them up in cloth, they make the best of their way back to + the upper world and restore the recovered souls to their owners, + who have been seen to cry heartily for joy at receiving them + back.<a id="noteref_192" name="noteref_192" href= + "#note_192"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">192</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Abduction of souls by demons in + Annam, Cochin-China, and China.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Often the + abduction of a man's soul is set down to demons. The Annamites + believe that when a man meets a demon and speaks to him, the demon + inhales the man's breath and soul.<a id="noteref_193" name= + "noteref_193" href="#note_193"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">193</span></span></a> The + souls of the Bahnars of eastern Cochin-China are apt to be carried + off by evil spirits, and <span class="tei tei-pb" id="page059">[pg + 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> + the modes of recovering them are various. If a man suffers from a + colic, the sorcerer may say that in planting sugar-cane, maize or + what-not, he has pierced the stomach of a certain god who lives + like a mole in the ground, and that the injured deity has punished + him by abstracting his soul and burying it under a plant. Hence the + cure for the colic is to pull up the plant and water the hole with + millet wine and the blood of a fowl, a goat, or a pig. Again, if a + child falls ill in the forest or the fields, it is because some + devil has made off with its soul. To retrieve this spiritual loss + the sorcerer constructs an apparatus which comprises an egg-shell + in an egg-holder, a little waxen image of the sick child, and a + small bamboo full of millet wine. This apparatus he sets up at a + cross-road, praying the devil to drink the wine and surrender the + stolen soul by depositing it in the egg-shell. Then he returns to + the house, and putting a little cotton to the child's head restores + the soul to its owner. Sometimes the sorcerer lays a trap for the + thievish demon, the bait consisting of the liver of a pig or a fowl + and the blood-smeared handle of a little mattock. At nightfall he + sets the trap at a cross-road and lies in wait hard by. While the + devil is licking the blood and munching the liver, the artful + sorcerer pounces out on him, and after a severe struggle wrests the + soul from his clutches, returning to the village victorious, but + breathless and bleeding from his terrific encounter with the enemy + of souls.<a id="noteref_194" name="noteref_194" href= + "#note_194"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">194</span></span></a> Fits + and convulsions are generally set down by the Chinese to the agency + of certain mischievous spirits who love to draw men's souls out of + their bodies. At Amoy the spirits who serve babies and children in + this way rejoice in the high-sounding titles of <span class= + "tei tei-q">“celestial agencies bestriding galloping horses”</span> + and <span class="tei tei-q">“literary graduates residing halfway up + in the sky.”</span> When an infant is writhing in convulsions, the + frightened mother hastens to the roof of the house, and, waving + about a bamboo pole to which one of the child's garments is + attached, cries out several times, <span class="tei tei-q">“My + child So-and-so, come back, return home!”</span> Meantime, another + inmate of the house bangs away at a gong in the <span class= + "tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" + class="tei tei-anchor"></a> hope of attracting the attention of the + strayed soul, which is supposed to recognise the familiar garment + and to slip into it. The garment containing the soul is then placed + on or beside the child, and if the child does not die recovery is + sure to follow sooner or later.<a id="noteref_195" name= + "noteref_195" href="#note_195"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">195</span></span></a> + Similarly we saw that some Indians catch a man's lost soul in his + boots and restore it to his body by putting his feet into + them.<a id="noteref_196" name="noteref_196" href= + "#note_196"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">196</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Abduction of souls by demons in + the East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If Galelareese + mariners are sailing past certain rocks or come to a river where + they never were before, they must wash their faces, for otherwise + the spirits of the rocks or the river would snatch away their + souls.<a id="noteref_197" name="noteref_197" href= + "#note_197"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">197</span></span></a> When + a Dyak is about to leave a forest through which he has been walking + alone, he never forgets to ask the demons to give him back his + soul, for it may be that some forest-devil has carried it off. For + the abduction of a soul may take place without its owner being + aware of his loss, and it may happen either while he is awake or + asleep.<a id="noteref_198" name="noteref_198" href= + "#note_198"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">198</span></span></a> The + Papuans of Geelvink Bay in New Guinea are apt to think that the + mists which sometimes hang about the tops of tall trees in their + tropical forests envelop a spirit or god called Narbrooi, who draws + away the breath or soul of those whom he loves, thus causing them + to languish and die. Accordingly, when a man lies sick, a friend or + relation will go to one of these mist-capped trees and endeavour to + recover the lost soul. At the foot of the tree he makes a peculiar + sound to attract the attention of the spirit, and lights a cigar. + In its curling smoke his fancy discerns the fair and youthful form + of Narbrooi himself, who, decked with flowers, appears and informs + the anxious enquirer whether the soul of his sick friend is with + him or not. If it is, the man asks, <span class="tei tei-q">“Has he + done any wrong?”</span> <span class="tei tei-q">“Oh no!”</span> the + spirit answers, <span class="tei tei-q">“I love him, and therefore + I have taken him to myself.”</span> So the man lays down an + offering at the foot of the tree, and goes home with the soul of + the sufferer in a straw bag. Arrived at the house, he empties the + bag with its precious contents <span class="tei tei-pb" id= + "page061">[pg 061]</span><a name="Pg061" id="Pg061" class= + "tei tei-anchor"></a> over the sick man's head, rubs his arms and + hands with ginger-root, which he had first chewed small, and then + ties a bandage round one of the patient's wrists. If the bandage + bursts, it is a sign that Narbrooi has repented of his bargain, and + is drawing away the sufferer once more to himself.<a id= + "noteref_199" name="noteref_199" href="#note_199"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">199</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Abduction of souls by demons in + the Moluccas.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Moluccas + when a man is unwell it is thought that some devil has carried away + his soul to the tree, mountain, or hill where he (the devil) + resides. A sorcerer having pointed out the devil's abode, the + friends of the patient carry thither cooked rice, fruit, fish, raw + eggs, a hen, a chicken, a silken robe, gold, armlets, and so forth. + Having set out the food in order they pray, saying: <span class= + "tei tei-q">“We come to offer to you, O devil, this offering of + food, clothes, gold, and so on; take it and release the soul of the + patient for whom we pray. Let it return to his body, and he who now + is sick shall be made whole.”</span> Then they eat a little and let + the hen loose as a ransom for the soul of the patient; also they + put down the raw eggs; but the silken robe, the gold, and the + armlets they take home with them. As soon as they are come to the + house they place a flat bowl containing the offerings which have + been brought back at the sick man's head, and say to him: + <span class="tei tei-q">“Now is your soul released, and you shall + fare well and live to grey hairs on the earth.”</span><a id= + "noteref_200" name="noteref_200" href="#note_200"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">200</span></span></a> A + more modern account from the same region describes how the friend + of the patient, after depositing his offerings on the spot where + the missing soul is supposed to be, calls out thrice the name of + the sick person, adding, <span class="tei tei-q">“Come with me, + come with me.”</span> Then he returns, making a motion with a cloth + as if he had caught the soul in it. He must not look to right or + left or speak a word to any one he meets, but must go straight to + the patient's house. At the door he stands, and calling out the + sick person's name, asks whether he is returned. Being <span class= + "tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" + class="tei tei-anchor"></a> answered from within that he is + returned, he enters and lays the cloth in which he has caught the + soul on the patient's throat, saying, <span class="tei tei-q">“Now + you are returned to the house.”</span> Sometimes a substitute is + provided; a doll, dressed up in gay clothing and tinsel, is offered + to the demon in exchange for the patient's soul, with these words, + <span class="tei tei-q">“Give us back the ugly one which you have + taken away and receive this pretty one instead.”</span><a id= + "noteref_201" name="noteref_201" href="#note_201"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">201</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Abduction of souls by demons in + Celebes and Siberia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Alfoors or Toradjas of Poso, in Central Celebes, a wooden puppet is + offered to the demon as a substitute for the soul which he has + abstracted, and the patient must touch the puppet in order to + identify himself with it. The effigy is then hung on a bamboo pole, + which is planted at the place of sacrifice outside of the house. + Here too are deposited offerings of rice, an egg, a little wood + (which is afterwards kindled), a sherd of a broken cooking-pot, and + so forth. A long rattan extends from the place of sacrifice to the + sufferer, who grasps one end of it firmly, for along it his lost + soul will return when the devil has kindly released it. All being + ready, the priestess informs the demon that he has come to the + wrong place, and that there are no doubt much better quarters where + he could reside. Then the father of the patient, standing beside + the offerings, takes up his parable as follows: <span class= + "tei tei-q">“O demon, we forgot to sacrifice to you. You have + visited us with this sickness; will you now go away from us to some + other place? We have made ready provisions for you on the journey. + See, here is a cooking-pot, here are rice, fire, and a fowl. O + demon, go away from us.”</span> With that the priestess strews rice + towards the bamboo-pole to lure back the wandering soul; and the + fowl promised to the devil is thrown in the same direction, but is + instantly jerked back again by a string which, in a spirit of + intelligent economy, has been previously attached to its leg. The + demon is now supposed to accept the puppet, which hangs from the + pole, and to release the soul, which, sliding down the pole and + along the rattan, returns to its proper owner. And lest the + <span class="tei tei-pb" id="page063">[pg 063]</span><a name= + "Pg063" id="Pg063" class="tei tei-anchor"></a> evil spirit should + repent of the barter which has just been effected, all + communication with him is broken off by cutting down the + pole.<a id="noteref_202" name="noteref_202" href= + "#note_202"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">202</span></span></a> + Similarly the Mongols make up a horse of birch-bark and a doll, and + invite the demon to take the doll instead of the patient and to + ride away on the horse.<a id="noteref_203" name="noteref_203" href= + "#note_203"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">203</span></span></a> A + Yakut shaman, rigged out in his professional costume, with his drum + in his hand, will boldly descend into the lower world and haggle + with the demon who has carried off a sick man's soul. Not + uncommonly the demon proves amenable to reason, and in + consideration of the narrow circumstances of the patient's family + will accept a more moderate ransom than he at first demanded. For + instance, he may be brought to put up with the skin of an Arctic + hare or Arctic fox instead of a foal or a steer. The bargain being + struck, the shaman hurries back to the sufferer's bedside, from + which to the merely carnal eye he has never stirred, and informs + the anxious relatives of the success of his mission. They in turn + gladly hasten to provide the ransom.<a id="noteref_204" name= + "noteref_204" href="#note_204"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">204</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Souls rescued from demons at a + house-warming in Minahassa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Demons are + especially feared by persons who have just entered a new house. + Hence at a house-warming among the Alfoors of Minahassa in Celebes + the priest performs a ceremony for the purpose of restoring their + souls to the inmates. He hangs up a bag at the place of sacrifice + and then goes through a list of the gods. There are so many of them + that this takes him the whole night through without stopping. In + the morning he offers the gods an egg and some rice. By this time + the souls of the household are supposed to be <span class= + "tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" + class="tei tei-anchor"></a> gathered in the bag. So the priest + takes the bag, and holding it on the head of the master of the + house, says, <span class="tei tei-q">“Here you have your soul; go + (soul) to-morrow away again.”</span> He then does the same, saying + the same words, to the housewife and all the other members of the + family.<a id="noteref_205" name="noteref_205" href= + "#note_205"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">205</span></span></a> + Amongst the same Alfoors one way of recovering a sick man's soul is + to let down a bowl by a belt out of a window and fish for the soul + till it is caught in the bowl and hauled up.<a id="noteref_206" + name="noteref_206" href="#note_206"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">206</span></span></a> And + among the same people, when a priest is bringing back a sick man's + soul which he has caught in a cloth, he is preceded by a girl + holding the large leaf of a certain palm over his head as an + umbrella to keep him and the soul from getting wet, in case it + should rain; and he is followed by a man brandishing a sword to + deter other souls from any attempt at rescuing the captured + spirit.<a id="noteref_207" name="noteref_207" href= + "#note_207"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">207</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Souls carried off by the sun and + other gods.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Nias, when a + man dreams that a pig is fastened under a neighbour's house, it is + a sign that some one in that house will die. They think that the + sun-god is drawing away the shadows or souls of that household from + this world of shadows to his own bright world of radiant light, and + a ceremony must needs be performed to win back these passing souls + to earth. Accordingly, while it is still night, the priest begins + to drum and pray, and he continues his orisons till about nine + o'clock next morning. Then he takes his stand at an opening in the + roof through which he can behold the sun, and spreading out a cloth + waits till the beams of the morning sun fall full upon it. In the + sunbeams he thinks the wandering souls have come back again; so he + wraps the cloth up tightly, and quitting the opening in the roof, + hastens with his precious charge to the expectant household. Before + each member of it he stops, and dipping his fingers into the cloth + takes out his or her soul and restores it to the owner by touching + the person on the forehead.<a id="noteref_208" name="noteref_208" + href="#note_208"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">208</span></span></a> + <span class="tei tei-pb" id="page065">[pg 065]</span><a name= + "Pg065" id="Pg065" class="tei tei-anchor"></a> The Thompson Indians + of British Columbia think that the setting sun draws the souls of + men away towards it; hence they will never sleep with their heads + to the sunset.<a id="noteref_209" name="noteref_209" href= + "#note_209"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">209</span></span></a> The + Samoans tell how two young wizards, passing a house where a chief + lay very sick, saw a company of gods from the mountain sitting in + the doorway. They were handing from one to another the soul of the + dying chief. It was wrapt in a leaf, and had been passed from the + gods inside the house to those sitting in the doorway. One of the + gods handed the soul to one of the wizards, taking him for a god in + the dark, for it was night. Then all the gods rose up and went + away; but the wizard kept the chief's soul. In the morning some + women went with a present of fine mats to fetch a famous physician. + The wizards were sitting on the shore as the women passed, and they + said to the women, <span class="tei tei-q">“Give us the mats and we + will heal him.”</span> So they went to the chief's house. He was + very ill, his jaw hung down, and his end seemed near. But the + wizards undid the leaf and let the soul into him again, and + forthwith he brightened up and lived.<a id="noteref_210" name= + "noteref_210" href="#note_210"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">210</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Lost souls extracted from a + fowl.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Battas or + Bataks of Sumatra believe that the soul of a living man may + transmigrate into the body of an animal. Hence, for example, the + doctor is sometimes desired to extract the patient's soul from the + body of a fowl, in which it has been hidden away by an evil + spirit.<a id="noteref_211" name="noteref_211" href= + "#note_211"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">211</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Lost souls brought back in a + visible form. Soul lost by a fall and recovered from the + earth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Sometimes the + lost soul is brought back in a visible shape. In Melanesia a woman, + knowing that a neighbour was at the point of death, heard a + rustling in her house, as of a moth fluttering, just at the moment + when a noise of weeping and lamentation told her that the soul was + flown. She caught the fluttering thing between her hands and ran + with it, crying out that she had caught the soul. But though she + opened her hands above the mouth of the corpse, it did not + revive.<a id="noteref_212" name="noteref_212" href= + "#note_212"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">212</span></span></a> In + Lepers' Island, one of the New <span class="tei tei-pb" id= + "page066">[pg 066]</span><a name="Pg066" id="Pg066" class= + "tei tei-anchor"></a> Hebrides, for ten days after a birth the + father is careful not to exert himself or the baby would suffer for + it. If during this time he goes away to any distance, he will bring + back with him on his return a little stone representing the + infant's soul. Arrived at home he cries, <span class= + "tei tei-q">“Come hither,”</span> and puts down the stone in the + house. Then he waits till the child sneezes, at which he cries, + <span class="tei tei-q">“Here it is”</span>; for now he knows that + the little soul has not been lost after all.<a id="noteref_213" + name="noteref_213" href="#note_213"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">213</span></span></a> The + Salish or Flathead Indians of Oregon believe that a man's soul may + be separated for a time from his body without causing death and + without the man being aware of his loss. It is necessary, however, + that the lost soul should be soon found and restored to its owner + or he will die. The name of the man who has lost his soul is + revealed in a dream to the medicine-man, who hastens to inform the + sufferer of his loss. Generally a number of men have sustained a + like loss at the same time; all their names are revealed to the + medicine-man, and all employ him to recover their souls. The whole + night long these soulless men go about the village from lodge to + lodge, dancing and singing. Towards daybreak they go into a + separate lodge, which is closed up so as to be totally dark. A + small hole is then made in the roof, through which the + medicine-man, with a bunch of feathers, brushes in the souls, in + the shape of bits of bone and the like, which he receives on a + piece of matting. A fire is next kindled, by the light of which the + medicine-man sorts out the souls. First he puts aside the souls of + dead people, of which there are usually several; for if he were to + give the soul of a dead person to a living man, the man would die + instantly. Next he picks out the souls of all the persons present, + and making them all to sit down before him, he takes the soul of + each, in the shape of a splinter of bone, wood, or shell, and + placing it on the owner's head, pats it with many prayers and + contortions till it descends into the heart and so resumes its + proper place.<a id="noteref_214" name="noteref_214" href= + "#note_214"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">214</span></span></a> In + Amboyna the sorcerer, to recover a soul detained <span class= + "tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" + class="tei tei-anchor"></a> by demons, plucks a branch from a tree, + and waving it to and fro as if to catch something, calls out the + sick man's name. Returning he strikes the patient over the head and + body with the branch, into which the lost soul is supposed to have + passed, and from which it returns to the patient.<a id= + "noteref_215" name="noteref_215" href="#note_215"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">215</span></span></a> In + the Babar Islands offerings for evil spirits are laid at the root + of a great tree (<span class="tei tei-foreign"><span style= + "font-style: italic">wokiorai</span></span>), from which a leaf is + plucked and pressed on the patient's forehead and breast; the lost + soul, which is in the leaf, is thus restored to its owner.<a id= + "noteref_216" name="noteref_216" href="#note_216"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">216</span></span></a> In + some other islands of the same seas, when a man returns ill and + speechless from the forest, it is inferred that the evil spirits + which dwell in the great trees have caught and kept his soul. + Offerings of food are therefore left under a tree and the soul is + brought home in a piece of wax.<a id="noteref_217" name= + "noteref_217" href="#note_217"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">217</span></span></a> + Amongst the Dyaks of Sarawak the priest conjures the lost soul into + a cup, where it is seen by the uninitiated as a lock of hair, but + by the initiated as a miniature human being. This the priest pokes + back into the patient's body through an invisible hole in his + skull.<a id="noteref_218" name="noteref_218" href= + "#note_218"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">218</span></span></a> In + Nias the sick man's soul is restored to him in the shape of a + firefly, visible only to the sorcerer, who catches it in a cloth + and places it on the forehead of the patient.<a id="noteref_219" + name="noteref_219" href="#note_219"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">219</span></span></a> + Amongst the Indians of Santiago Tepehuacan, if a child has fallen + from the arms of its bearer and an illness has resulted from the + fall, the parents will take the child's shirt, stretch it out on + the spot where the little one fell, and say, <span class= + "tei tei-q">“Come, come, come back to the infant.”</span> + <span class="tei tei-pb" id="page068">[pg 068]</span><a name= + "Pg068" id="Pg068" class="tei tei-anchor"></a> Then they bring back + a little of the earth wrapped up in the shirt, and put the shirt on + the child. They say that in this manner the spirit is replaced in + the child's body and that he will recover.<a id="noteref_220" name= + "noteref_220" href="#note_220"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">220</span></span></a> With + this we may compare an Irish custom reported by Camden. When any + one happens to fall, he springs up again, and turning round thrice + to the right, digs the earth with a sword or knife, and takes up a + turf, because they say the earth restores his shade to him. But if + he falls sick within two or three days thereafter, a woman skilled + in these matters is sent to the spot, and there says: <span class= + "tei tei-q">“I call thee, So-and-so, from the East and West, from + the South and North, from the groves, woods, rivers, marshes, + fairies white, red, and black,”</span> and so forth. After uttering + certain short prayers, she returns home to the sick person, and + whispering in his ear another prayer, along with a <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Pater Noster</span></span>, puts some burning + coals into a cup of clean water, and so decides whether the + distemper has been inflicted by the fairies.<a id="noteref_221" + name="noteref_221" href="#note_221"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">221</span></span></a> Here, + though Camden is not very explicit, and he probably did not quite + understand the custom he describes, it seems plain that the shade + or soul of a man who has fallen is conceived as adhering to the + ground where he fell. Accordingly he seeks to regain possession of + it by digging up the earth; but if he fails to recover it, he sends + a wise woman to the spot to win back his soul from the fairies who + are detaining it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Recovery of the soul in ancient + Egypt.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ancient + Egyptians held that a dead man is not in a state to enter on the + life hereafter until his soul has been found and restored to his + mummified body. The vital spark had been commonly devoured by the + malignant god Sit, who concealed his true form in the likeness of a + horned beast, such as an ox or a gazelle. So the priests went in + quest of the missing spirit, slaughtered the animal which had + devoured it, and cutting open the carcase found the soul still + undigested in its stomach. Afterwards the son of the deceased + embraced the mummy or the image of his father in order to restore + his soul to him. Formerly it was <span class="tei tei-pb" id= + "page069">[pg 069]</span><a name="Pg069" id="Pg069" class= + "tei tei-anchor"></a> customary to place the skin of the slain + beast on the dead man for the purpose of recruiting his strength + with that of the animal.<a id="noteref_222" name="noteref_222" + href="#note_222"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">222</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Souls stolen or detained by + sorcerers in Fiji and Polynesia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, souls may + be extracted from their bodies or detained on their wanderings not + only by ghosts and demons but also by men, especially by sorcerers. + In Fiji, if a criminal refused to confess, the chief sent for a + scarf with which <span class="tei tei-q">“to catch away the soul of + the rogue.”</span> At the sight or even at the mention of the scarf + the culprit generally made a clean breast. For if he did not, the + scarf would be waved over his head till his soul was caught in it, + when it would be carefully folded up and nailed to the end of a + chief's canoe; and for want of his soul the criminal would pine and + die.<a id="noteref_223" name="noteref_223" href= + "#note_223"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">223</span></span></a> The + sorcerers of Danger Island used to set snares for souls. The snares + were made of stout cinet, about fifteen to thirty feet long, with + loops on either side of different sizes, to suit the different + sizes of souls; for fat souls there were large loops, for thin + souls there were small ones. When a man was sick against whom the + sorcerers had a grudge, they set up these soul-snares near his + house and watched for the flight of his soul. If in the shape of a + bird or an insect it was caught in the snare the man would + infallibly die.<a id="noteref_224" name="noteref_224" href= + "#note_224"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">224</span></span></a> When + a Polynesian mother desired that the child in her womb should grow + up to be a great warrior or a great thief, she repaired to the + temple of the war-god Oro or of the thief-god Hiro. There the + priest obligingly caught the spirit of the god in a snare made of + coco-nut fibre, and then infused it into the woman. When the child + was born, the mother took it to the temple and dedicated it to the + god with whose divine spirit the infant was already + possessed.<a id="noteref_225" name="noteref_225" href= + "#note_225"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">225</span></span></a> The + Algonquin Indians also used nets to catch souls, but only as + <span class="tei tei-pb" id="page070">[pg 070]</span><a name= + "Pg070" id="Pg070" class="tei tei-anchor"></a> a measure of + defence. They feared lest passing souls, which had just quitted the + bodies of dying people, should enter their huts and carry off the + souls of the inmates to deadland. So they spread nets about their + houses to catch and entangle these ghostly intruders in the + meshes.<a id="noteref_226" name="noteref_226" href= + "#note_226"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">226</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Detention of souls by sorcerers in + Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Sereres of Senegambia, when a man wishes to revenge himself on his + enemy he goes to the <span class="tei tei-foreign"><span style= + "font-style: italic">Fitaure</span></span> (chief and priest in + one), and prevails on him by presents to conjure the soul of his + enemy into a large jar of red earthenware, which is then deposited + under a consecrated tree. The man whose soul is shut up in the jar + soon dies.<a id="noteref_227" name="noteref_227" href= + "#note_227"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">227</span></span></a> Among + the Baoules of the Ivory Coast it happened once that a chief's soul + was extracted by the magic of an enemy, who succeeded in shutting + it up in a box. To recover it, two men held a garment of the sick + man, while a witch performed certain enchantments. After a time she + declared that the soul was now in the garment, which was + accordingly rolled up and hastily wrapped about the invalid for the + purpose of restoring his spirit to him.<a id="noteref_228" name= + "noteref_228" href="#note_228"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">228</span></span></a> Some + of the Congo negroes think that enchanters can get possession of + human souls, and enclosing them in tusks of ivory, sell them to the + white man, who makes them work for him in his country under the + sea. It is believed that very many of the coast labourers are men + thus obtained; so when these people go to trade they often look + anxiously about for their dead relations. The man whose soul is + thus sold into slavery will die <span class="tei tei-q">“in due + course, if not at the time.”</span><a id="noteref_229" name= + "noteref_229" href="#note_229"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">229</span></span></a> In + some parts of West Africa, indeed, wizards are continually setting + traps to catch souls that wander from their bodies in sleep; and + when they have caught one, they tie it up over the fire, and as it + shrivels in the heat the owner sickens. This is done, not out of + any grudge towards the sufferer, but purely as a matter of + business. The wizard does not care whose soul he has captured, and + will readily restore it to its owner if only he is paid for doing + so. Some sorcerers keep regular asylums for strayed souls, and + anybody <span class="tei tei-pb" id="page071">[pg + 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a> + who has lost or mislaid his own soul can always have another one + from the asylum on payment of the usual fee. No blame whatever + attaches to men who keep these private asylums or set traps for + passing souls; it is their profession, and in the exercise of it + they are actuated by no harsh or unkindly feelings. But there are + also wretches who from pure spite or for the sake of lucre set and + bait traps with the deliberate purpose of catching the soul of a + particular man; and in the bottom of the pot, hidden by the bait, + are knives and sharp hooks which tear and rend the poor soul, + either killing it outright or mauling it so as to impair the health + of its owner when it succeeds in escaping and returning to him. + Miss Kingsley knew a Kruman who became very anxious about his soul, + because for several nights he had smelt in his dreams the savoury + smell of smoked crawfish seasoned with red pepper. Clearly some + ill-wisher had set a trap baited with this dainty for his + dream-soul, intending to do him grievous bodily, or rather + spiritual, harm; and for the next few nights great pains were taken + to keep his soul from straying abroad in his sleep. In the + sweltering heat of the tropical night he lay sweating and snorting + under a blanket, his nose and mouth tied up with a handkerchief to + prevent the escape of his precious soul.<a id="noteref_230" name= + "noteref_230" href="#note_230"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">230</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taking the souls of enemies first + and their heads afterwards.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Dyaks of + the Upper Melawie are about to go out head-hunting they take the + precaution of securing the souls of their enemies before they + attempt to kill their bodies, calculating apparently that mere + bodily death will soon follow the spiritual death, or capture, of + the soul. With this intention they clear a small space in the + underwood of the forest, and set up in the clearing one of those + miniature houses in which it is customary to deposit the ashes of + the dead. Food is placed in the little house, which, though raised + on four posts, is connected with the ground by a tiny inverted + ladder of the sort up which spirits are believed to swarm. When + these preparations have been completed, the leader of the + expedition comes and sits down a little way from the miniature + house, and addressing the spirits of kinsmen who had the misfortune + to be beheaded by their enemies, he says, <span class= + "tei tei-q">“O ghosts of So-and-so, come speedily back <span class= + "tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" + class="tei tei-anchor"></a> to our village. We have rice in + abundance. Our trees all bear ripe fruit. Our baskets are full to + the brim. O ghosts, come swiftly back and forget not to bring your + new friends and acquaintances with you.”</span> But by the new + friends and acquaintances of the ghosts he means the souls of the + enemies against whom he is about to lead the expedition. Meantime + the other warriors have hidden themselves close by behind trees and + bushes, and are listening with all their ears. When the cry of an + animal is heard in the forest, or a humming sound seems to issue + from the little house, it is a sign that the ghosts of their + friends have come, bringing with them the souls of their enemies, + which are accordingly at their mercy. At that the lurking warriors + leap forth from their ambush, and with brandished blades hew and + slash at the souls of their foemen swarming unseen in the air. + Taken completely by surprise, the panic-stricken souls flee in all + directions, and are fain to hide under every leaf and stone on the + ground. But even here their retreat is cut off. For now the leader + of the expedition is hard at work, grubbing up with his hands every + stone and leaf to right and left, and thrusting them with feverish + haste into the basket, which he at once ties up securely. He now + flatters himself that he has the souls of the enemy safe in his + possession; and when in the course of the expedition the heads of + the foe are severed from their bodies, he will pack them into the + same basket in which their souls are already languishing in + captivity.<a id="noteref_231" name="noteref_231" href= + "#note_231"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">231</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Injuries of various sorts done to + captured souls by wizards.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Hawaii there + were sorcerers who caught souls of living people, shut them up in + calabashes, and gave them to people <span class="tei tei-pb" id= + "page073">[pg 073]</span><a name="Pg073" id="Pg073" class= + "tei tei-anchor"></a> to eat. By squeezing a captured soul in their + hands they discovered the place where people had been secretly + buried.<a id="noteref_232" name="noteref_232" href= + "#note_232"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">232</span></span></a> + Amongst the Canadian Indians, when a wizard wished to kill a man, + he sent out his familiar spirits, who brought him the victim's soul + in the shape of a stone or the like. The wizard struck the soul + with a sword or an axe till it bled profusely, and as it bled the + man to whom it belonged fell ill and died.<a id="noteref_233" name= + "noteref_233" href="#note_233"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">233</span></span></a> In + Amboyna if a doctor is convinced that a patient's soul has been + carried away by a demon beyond recovery, he seeks to supply its + place with a soul abstracted from another man. For this purpose he + goes by night to a house and asks, <span class="tei tei-q">“Who's + there?”</span> If an inmate is incautious enough to answer, the + doctor takes up from before the door a clod of earth, into which + the soul of the person who replied is thought to have passed. This + clod the doctor lays under the sick man's pillow, and performs + certain ceremonies by which the stolen soul is conveyed into the + patient's body. Then as he goes home the doctor fires two shots to + frighten the soul from returning to its proper owner.<a id= + "noteref_234" name="noteref_234" href="#note_234"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">234</span></span></a> A + Karen wizard will catch the wandering soul of a sleeper and + transfer it to the body of a dead man. The latter, therefore, comes + to life as the former dies. But the friends of the sleeper in turn + engage a wizard to steal the soul of another sleeper, who dies as + the first sleeper comes to life. In this way an indefinite + succession of deaths and resurrections is supposed to take + place.<a id="noteref_235" name="noteref_235" href= + "#note_235"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">235</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Abduction of human souls by Malay + wizards.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nowhere perhaps + is the art of abducting human souls more carefully cultivated or + carried to higher perfection than in the Malay Peninsula. Here the + methods by which the wizard works his will are various, and so too + are his motives. Sometimes he desires to destroy an enemy, + sometimes to win the love of a cold or bashful beauty. Some of the + charms operate entirely without contact; in others, the receptacle + into which the soul is to be lured has formed part of, or at least + touched, the person of the victim. Thus, to take an <span class= + "tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" + class="tei tei-anchor"></a> instance of the latter sort of charm, + the following are the directions given for securing the soul of one + whom you wish to render distraught. Take soil from the middle of + his footprint; wrap it up in pieces of red, black, and yellow + cloth, taking care to keep the yellow outside; and hang it from the + centre of your mosquito curtain with parti-coloured thread. It will + then become your victim's soul. To complete the transubstantiation, + however, it is needful to switch the packet with a birch composed + of seven leaf-ribs from a <span class="tei tei-q">“green”</span> + coco-nut. Do this seven times at sunset, at midnight, and at + sunrise, saying, <span class="tei tei-q">“It is not earth that I + switch, but the heart of So-and-so.”</span> Then bury it in the + middle of a path where your victim is sure to step over it, and he + will unquestionably become distraught.<a id="noteref_236" name= + "noteref_236" href="#note_236"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">236</span></span></a> + Another way is to scrape the wood of the floor where your intended + victim has been sitting, mix the scrapings with earth from his or + her footprint, and knead the whole with wax from a deserted bees' + comb into a likeness of him or her. Then fumigate the figure with + incense and beckon to the soul every night for three nights + successively by waving a cloth, while you recite the appropriate + spell.<a id="noteref_237" name="noteref_237" href= + "#note_237"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">237</span></span></a> In + the following cases the charm takes effect without any contact + whatever, whether direct or indirect, with the victim. When the + moon, just risen, looks red above the eastern horizon, go out, and + standing in the moonlight, with the big toe of your right foot on + the big toe of your left, make a speaking-trumpet of your right + hand and recite through it the following words:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">OM. I loose my shaft, I + loose it and the moon clouds over,</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I loose it, and the sun is extinguished.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I loose it, and the stars burn dim.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + But it is not the sun, moon, and stars that I shoot + at,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + It is the stalk of the heart of that child of the + congregation, So-and-so.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Cluck! cluck! soul of So-and-so, come and walk with + me,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Come and sit with me,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Come and sleep and share my pillow.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">Cluck! cluck! + soul.</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Repeat this + thrice and after every repetition blow through <span class= + "tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" + class="tei tei-anchor"></a> your hollow fist.<a id="noteref_238" + name="noteref_238" href="#note_238"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">238</span></span></a> Or + you may catch the soul in your turban, thus. Go out on the night of + the full moon and the two succeeding nights; sit down on an + ant-hill facing the moon, burn incense, and recite the following + incantation:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">I bring you a betel leaf + to chew,</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Dab the lime on to it, Prince Ferocious,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + For Somebody, Prince Distraction's daughter, to + chew.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Somebody at sunrise be distraught for love of + me,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Somebody at sunset be distraught for love of + me.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + As you remember your parents, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + As you remember your house and house-ladder, remember + me.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When thunder rumbles, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When wind whistles, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When the heavens rain, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When cocks crow, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When the dial-bird tells its tales, remember + me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When you look up at the sun, remember me;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + When you look up at the moon, remember me,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + For in that self-same moon I am there.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Cluck! cluck! soul of Somebody come hither to + me.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I do not mean to let you have my soul,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">Let your soul come + hither to mine.</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now wave the end + of your turban towards the moon seven times each night. Go home and + put it under your pillow, and if you want to wear it in the + daytime, burn incense and say, <span class="tei tei-q">“It is not a + turban that I carry in my girdle, but the soul of + Somebody.”</span><a id="noteref_239" name="noteref_239" href= + "#note_239"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">239</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Athenian curse accompanied by the + shaking of red cloths.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps the + magical ceremonies just described may help to explain a curious + rite, of immemorial antiquity, which was performed on a very solemn + occasion at Athens. On the eve of the sailing of the fleet for + Syracuse, when all hearts beat high with hope, and visions of + empire dazzled all eyes, consternation suddenly fell on the people + one May morning when they rose and found that most of the images of + Hermes in the city had been mysteriously mutilated in the night. + The impious perpetrators of the sacrilege were unknown, but whoever + they were, the priests and priestesses solemnly cursed them + according to the ancient ritual, standing with their faces to the + west and shaking red cloths up and down.<a id="noteref_240" name= + "noteref_240" href="#note_240"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">240</span></span></a> + Perhaps in these cloths they were catching the <span class= + "tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" + class="tei tei-anchor"></a> souls of those at whom their curses + were levelled, just as we have seen that Fijian chiefs used to + catch the souls of criminals in scarves and nail them to + canoes.<a id="noteref_241" name="noteref_241" href= + "#note_241"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">241</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Extracting a patient's soul from + the stomach of his doctor.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Indians of + the Nass River, in British Columbia, are impressed with a belief + that a physician may swallow his patient's soul by mistake. A + doctor who is believed to have done so is made by the other members + of the faculty to stand over the patient, while one of them thrusts + his fingers down the doctor's throat, another kneads him in the + stomach with his knuckles, and a third slaps him on the back. If + the soul is not in him after all, and if the same process has been + repeated upon all the medical men without success, it is concluded + that the soul must be in the head-doctor's box. A party of doctors, + therefore, waits upon him at his house and requests him to produce + his box. When he has done so and arranged its contents on a new + mat, they take the votary of Aesculapius and hold him up by the + heels with his head in a hole in the floor. In this position they + wash his head, and <span class="tei tei-q">“any water remaining + from the ablution is taken and poured upon the sick man's + head.”</span><a id="noteref_242" name="noteref_242" href= + "#note_242"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">242</span></span></a> Among + the Kwakiutl Indians of British Columbia it is forbidden to pass + behind the back of a shaman while he is eating, lest the shaman + should inadvertently swallow the soul of the passer-by. When that + happens, both the shaman and the person whose soul he has swallowed + fall down in a swoon. Blood flows from the shaman's mouth, because + the soul is too large for him and is tearing his inside. Then the + clan of the person whose soul is doing this mischief must assemble + and sing the song of the shaman. In time the suffering sorcerer + <span class="tei tei-pb" id="page077">[pg 077]</span><a name= + "Pg077" id="Pg077" class="tei tei-anchor"></a> vomits out the soul, + which he exhibits in the shape of a small bloody ball in the open + palms of his hands. He restores it to its owner, who is lying + prostrate on a mat, by throwing it at him and then blowing on his + head. The man whose soul was swallowed has very naturally to pay + for the damage he did to the shaman as well as for his own + cure.<a id="noteref_243" name="noteref_243" href= + "#note_243"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">243</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 3. The Soul as a Shadow and a + Reflection.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">A man's soul conceived as his + shadow, so that to injure the shadow is to injure the + man.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the + spiritual dangers I have enumerated are not the only ones which + beset the savage. Often he regards his <span class="tei tei-pb" id= + "page078">[pg 078]</span><a name="Pg078" id="Pg078" class= + "tei tei-anchor"></a> shadow or reflection as his soul, or at all + events as a vital part of himself, and as such it is necessarily a + source of danger to him. For if it is trampled upon, struck, or + stabbed, he will feel the injury as if it were done to his person; + and if it is detached from him entirely (as he believes that it may + be) he will die. In the island of Wetar there are magicians who can + make a man ill by stabbing his shadow with a pike or hacking it + with a sword.<a id="noteref_244" name="noteref_244" href= + "#note_244"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">244</span></span></a> After + Sankara had destroyed the Buddhists in India, it is said that he + journeyed to Nepaul, where he had some difference of opinion with + the Grand Lama. To prove his supernatural powers, he soared into + the air. But as he mounted up, the Grand Lama, perceiving his + shadow swaying and wavering on the ground, struck his knife into it + and down fell Sankara and broke his neck.<a id="noteref_245" name= + "noteref_245" href="#note_245"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">245</span></span></a> In + the Babar Islands the demons get power over a man's soul by holding + fast his shadow, or by striking and wounding it.<a id="noteref_246" + name="noteref_246" href="#note_246"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">246</span></span></a> Among + the Tolindoos of central Celebes to tread on a man's shadow is an + offence, because it is supposed to make the owner sick;<a id= + "noteref_247" name="noteref_247" href="#note_247"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">247</span></span></a> and + for the same reason the Toboongkoos of that region forbid their + children to play with their shadows.<a id="noteref_248" name= + "noteref_248" href="#note_248"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">248</span></span></a> The + Ottawa Indians thought they could kill a man by making certain + figures on his shadow.<a id="noteref_249" name="noteref_249" href= + "#note_249"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">249</span></span></a> The + Baganda of central Africa regarded a man's shadow as his ghost; + hence they used to kill or injure their enemies by stabbing or + treading on their shadows.<a id="noteref_250" name="noteref_250" + href="#note_250"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">250</span></span></a> Among + the Bavili of West Africa it used to be considered a crime to + trample on or even to cross the shadow of another, especially if + the shadow were that of a married woman.<a id="noteref_251" name= + "noteref_251" href="#note_251"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">251</span></span></a> Some + Caffres are very unwilling to let anybody stand on their shadow, + believing that they can be <span class="tei tei-pb" id= + "page079">[pg 079]</span><a name="Pg079" id="Pg079" class= + "tei tei-anchor"></a> influenced for evil through it.<a id= + "noteref_252" name="noteref_252" href="#note_252"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">252</span></span></a> They + think that <span class="tei tei-q">“a sick man's shadow dwindles in + intensity when he is about to die; for it has such an intimate + relation to the man that it suffers with him.”</span><a id= + "noteref_253" name="noteref_253" href="#note_253"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">253</span></span></a> The + Ja-Luo tribes of Kavirondo, to the east of Lake Victoria Nyanza, + tell of the ancestor of all men, Apodtho by name, who descended to + earth from above, bringing with him cattle, fowls, and seeds. When + he was old, the Ja-Luo plotted to kill him, but for a long time + they did not dare to attack him. At last, hearing that he was sick, + they thought their chance had come, and sent a girl to see how he + was. She took a small horn, used for cupping blood, in her hand, + and while she talked with him she placed the cupping-horn on his + shadow. To her surprise it drew blood. So she returned and told her + friends that, if they wished to kill Apodtho, they must not touch + his body, but spear his shadow. They did so, and he died and turned + into a rock, which has ever since possessed the property of + sharpening spears unusually well.<a id="noteref_254" name= + "noteref_254" href="#note_254"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">254</span></span></a> In a + Chinese book we read of a sage who examined human shadows by + lamplight in order to discover the fate of their owners. + <span class="tei tei-q">“A man's shadow,”</span> he said, + <span class="tei tei-q">“ought to be deep, for, if so, he will + attain honourable positions, and a great age. Shadows are averse to + being reflected in water, or in wells, or in washing-basins. It was + on such grounds that the ancients avoided shadows, and that in old + days <span class="tei tei-foreign"><span style= + "font-style: italic">Khü-seu</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">twan-hu</span></span>, and other + shadow-treading vermin caused injury by hitting the shadows of men. + In recent times there have been men versed in the art of + cauterizing the shadows of their patients.”</span> Another sapient + Chinese writer observes: <span class="tei tei-q">“I have heard + that, if the shadow of a bird is hit with a piece of wood that was + struck by thunder, the bird falls to the ground immediately. I + never tried it, but on account of the matter stated above I + consider the thing certain.”</span><a id="noteref_255" name= + "noteref_255" href="#note_255"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">255</span></span></a> The + natives of Nias tremble at the sight of a rainbow, because they + think it is a net spread by a powerful spirit to catch their + shadows.<a id="noteref_256" name="noteref_256" href= + "#note_256"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">256</span></span></a></p><span class="tei tei-pb" + id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Danger to a person of letting his + shadow fall on certain things. Animals and trees also may be + injured through their shadows.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Banks + Islands, Melanesia, there are certain stones of a remarkably long + shape which go by the name of <span class= + "tei tei-foreign"><span style="font-style: italic">tamate + gangan</span></span> or <span class="tei tei-q">“eating + ghosts,”</span> because certain powerful and dangerous ghosts are + believed to lodge in them. If a man's shadow falls on one of these + stones, the ghost will draw his soul out from him, so that he will + die. Such stones, therefore, are set in a house to guard it; and a + messenger sent to a house by the absent owner will call out the + name of the sender, lest the watchful ghost in the stone should + fancy that he came with evil intent and should do him a + mischief.<a id="noteref_257" name="noteref_257" href= + "#note_257"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">257</span></span></a> In + Florida, one of the Solomon Islands, there are places sacred to + ghosts, some in the village, some in the gardens, and some in the + bush. No man would pass one of these places when the sun was so low + as to cast his shadow into it, for then the ghost would draw it + from him.<a id="noteref_258" name="noteref_258" href= + "#note_258"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">258</span></span></a> The + Indian tribes of the Lower Fraser River believe that man has four + souls, of which the shadow is one, though not the principal, and + that sickness is caused by the absence of one of the souls. Hence + no one will let his shadow fall on a sick shaman, lest the latter + should purloin it to replace his own lost soul.<a id="noteref_259" + name="noteref_259" href="#note_259"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">259</span></span></a> At a + funeral in China, when the lid is about to be placed on the coffin, + most of the bystanders, with the exception of the nearest kin, + retire a few steps or even retreat to another room, for a person's + health is believed to be endangered by allowing his shadow to be + enclosed in a coffin. And when the coffin is about to be lowered + into the grave most of the spectators recoil to a little distance + lest their shadows should fall into the grave and harm should thus + be done to their persons. The geomancer and his assistants stand on + the side of the grave which is turned away from the sun; and the + grave-diggers and coffin-bearers attach their shadows firmly to + their persons by tying a strip of cloth tightly round their + waists.<a id="noteref_260" name="noteref_260" href= + "#note_260"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">260</span></span></a> In + the Nicobar Islands burial usually takes place at sundown, before + midnight, or at early dawn. In no case can an interment be carried + out at noon or within an hour of it, lest the shadows of the + bearers who lower the <span class="tei tei-pb" id="page081">[pg + 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> + body into the earth, or of the mourners taking their last look at + the shrouded figure, should fall into the grave; for that would + cause them to be sick or die. And when the dead has been laid in + his last home, but before the earth is shovelled in upon him, the + leaves of a certain jungle tree are waved over the grave, and a + lighted torch is brandished inside it, to disperse any souls of the + sorrowing bystanders that may be lingering with their departed + friend in his narrow bed. Then the signal is given, and the earth + or sand is rapidly shovelled in by a party of young men who have + been standing in readiness to perform the duty.<a id="noteref_261" + name="noteref_261" href="#note_261"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">261</span></span></a> When + the Malays are building a house, and the central post is being set + up, the greatest precautions are taken to prevent the shadow of any + of the workers from falling either on the post or on the hole dug + to receive it; for otherwise they think that sickness and trouble + will be sure to follow.<a id="noteref_262" name="noteref_262" href= + "#note_262"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">262</span></span></a> When + members of some Victorian tribes were performing magical ceremonies + for the purpose of bringing disease and misfortune on their + enemies, they took care not to let their shadows fall on the object + by which the evil influence was supposed to be wafted to the + foe.<a id="noteref_263" name="noteref_263" href= + "#note_263"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">263</span></span></a> In + Darfur people think that they can do an enemy to death by burying a + certain root in the earth on the spot where the shadow of his head + happens to fall. The man whose shadow is thus tampered with loses + consciousness at once and will die if the proper antidote be not + administered. In like manner they can paralyse any limb, as a hand + or leg, by planting a particular root in the earth in the shadow of + the limb they desire to maim.<a id="noteref_264" name="noteref_264" + href="#note_264"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">264</span></span></a> Nor + is it human beings alone who are thus liable to be injured by means + of their shadows. Animals are to some extent in the same + predicament. A small snail, which frequents the neighbourhood of + the limestone hills in Perak, is believed to suck the blood of + cattle through their shadows; hence the beasts grow lean and + sometimes die from loss of <span class="tei tei-pb" id= + "page082">[pg 082]</span><a name="Pg082" id="Pg082" class= + "tei tei-anchor"></a> blood.<a id="noteref_265" name="noteref_265" + href="#note_265"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">265</span></span></a> The + ancients supposed that in Arabia, if a hyæna trod on a man's + shadow, it deprived him of the power of speech and motion; and that + if a dog, standing on a roof in the moonlight, cast a shadow on the + ground and a hyæna trod on it, the dog would fall down as if + dragged with a rope.<a id="noteref_266" name="noteref_266" href= + "#note_266"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">266</span></span></a> + Clearly in these cases the shadow, if not equivalent to the soul, + is at least regarded as a living part of the man or the animal, so + that injury done to the shadow is felt by the person or animal as + if it were done to his body. Even the shadows of trees are supposed + by the Caffres to be sensitive. Hence when a Caffre doctor seeks to + pluck the leaves of a tree for medicinal purposes, he <span class= + "tei tei-q">“takes care to run up quickly, and to avoid touching + the shadow lest it should inform the tree of the danger, and so + give the tree time to withdraw the medicinal properties from its + extremities into the safety of the inaccessible trunk. The shadow + of the tree is said to feel the touch of the man's + feet.”</span><a id="noteref_267" name="noteref_267" href= + "#note_267"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">267</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Danger of being overshadowed by + certain birds or people.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Conversely, if + the shadow is a vital part of a man or an animal, it may under + certain circumstances be as hazardous to be touched by it as it + would be to come into contact with the person or animal. Thus in + the North-West Provinces of India people believe that if the shadow + of the goat-sucker bird falls on an ox or a cow, but especially on + a cow buffalo, the beast will soon die. The remedy is for some one + to kill the bird, rub his hands or a stick in the blood, and then + wave the stick over the animal. There are certain men who are noted + for their powers in this respect all over the district.<a id= + "noteref_268" name="noteref_268" href="#note_268"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">268</span></span></a> The + Kaitish of central Australia hold that if the shadow of a brown + hawk falls on the breast of a woman who is suckling a child, the + breast will swell up and burst. Hence if a woman sees one of these + birds in these circumstances, she runs away in fear.<a id= + "noteref_269" name="noteref_269" href="#note_269"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">269</span></span></a> In + the Central Provinces of India a <span class="tei tei-pb" id= + "page083">[pg 083]</span><a name="Pg083" id="Pg083" class= + "tei tei-anchor"></a> pregnant woman avoids the shadow of a man, + believing that if it fell on her, the child would take after him in + features, though not in character.<a id="noteref_270" name= + "noteref_270" href="#note_270"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">270</span></span></a> In + Shoa any obstinate disorder, for which no remedy is known, such as + insanity, epilepsy, delirium, hysteria, and St. Vitus's dance, is + traced either to possession by a demon or to the shadow of an enemy + which has fallen on the sufferer.<a id="noteref_271" name= + "noteref_271" href="#note_271"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">271</span></span></a> The + Bushman is most careful not to let his shadow fall on the dead + game, as he thinks this would bring bad luck.<a id="noteref_272" + name="noteref_272" href="#note_272"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">272</span></span></a> + Amongst the Caffres to overshadow the king by standing in his + presence was an offence worthy of instant death.<a id="noteref_273" + name="noteref_273" href="#note_273"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">273</span></span></a> And + it is a Caffre superstition that if the shadow of a man who is + protected by a certain charm falls on the shadow of a man who is + not so protected, the unprotected person will fall down, overcome + by the power of the charm which is transmitted through the + shadow.<a id="noteref_274" name="noteref_274" href= + "#note_274"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">274</span></span></a> In + the Punjaub some people believe that if the shadow of a pregnant + woman fell on a snake, it would blind the creature instantly.<a id= + "noteref_275" name="noteref_275" href="#note_275"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">275</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The shadows of certain persons are + regarded as peculiarly dangerous. The savage's dread of his + mother in-law.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence the savage + makes it a rule to shun the shadow of certain persons whom for + various reasons he regards as sources of dangerous influence. + Amongst the dangerous classes he commonly ranks mourners and women + in general, but especially his mother-in-law. The Shuswap Indians + of British Columbia think that the shadow of a mourner falling upon + a person would make him sick.<a id="noteref_276" name="noteref_276" + href="#note_276"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">276</span></span></a> + Amongst the Kurnai tribe of Victoria novices at initiation were + cautioned not to let a woman's shadow fall across them, as this + would make them thin, lazy, and stupid.<a id="noteref_277" name= + "noteref_277" href="#note_277"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">277</span></span></a> An + Australian native is said to have once nearly died of fright + because the shadow of his mother-in-law fell on his legs as he lay + asleep under a tree.<a id="noteref_278" name="noteref_278" href= + "#note_278"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">278</span></span></a> + <span class="tei tei-pb" id="page084">[pg 084]</span><a name= + "Pg084" id="Pg084" class="tei tei-anchor"></a> The awe and dread + with which the untutored savage contemplates his mother-in-law are + amongst the most familiar facts of anthropology. In the Yuin tribes + of New South Wales the rule which forbade a man to hold any + communication with his wife's mother was very strict. He might not + look at her or even in her direction. It was a ground of divorce if + his shadow happened to fall on his mother-in-law: in that case he + had to leave his wife, and she returned to her parents.<a id= + "noteref_279" name="noteref_279" href="#note_279"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">279</span></span></a> In + the Hunter River tribes of New South Wales it was formerly death + for a man to speak to his mother-in-law; however, in later times + the wretch who had committed this heinous crime was suffered to + live, but he was severely reprimanded and banished for a time from + the camp.<a id="noteref_280" name="noteref_280" href= + "#note_280"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">280</span></span></a> In + the Kulin tribe it was thought that if a woman looked at or spoke + to her son-in-law or even his brother, her hair would turn white. + The same result, it was supposed, would follow if she ate of game + which had been presented to her husband by her son-in-law; but she + could obviate this ill consequence by blackening her face, and + especially her mouth, with charcoal, for then her hair would not + turn white.<a id="noteref_281" name="noteref_281" href= + "#note_281"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">281</span></span></a> + Similarly in the Kurnai tribe of Victoria a woman is not permitted + to see her daughter's husband in camp or elsewhere. When he is + present, she keeps her head covered with an opossum rug. The camp + of the mother-in-law faces in a different direction to that of her + son-in-law. A screen of high bushes is erected between both huts, + so that no one can see over from either. When the mother-in-law + goes for firewood, she crouches down as she goes out or in, with + her head covered.<a id="noteref_282" name="noteref_282" href= + "#note_282"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">282</span></span></a> In + Uganda a man may not see his mother-in-law nor speak to her face to + face. Should they meet by accident, she must turn aside and cover + her head with her clothes; or if her garments are too scanty for + that, she may squat on her haunches and hide her face in her hands. + If he wishes to hold any communication with her, it must be done + through a third person, or through a wall or closed door. Were he + to break these <span class="tei tei-pb" id="page085">[pg + 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a> + rules, he would certainly be seized with a shaking of the hands and + general debility.<a id="noteref_283" name="noteref_283" href= + "#note_283"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">283</span></span></a> Among + some tribes of eastern Africa which formerly acknowledged the + suzerainty of the sultan of Zanzibar, before a young couple had + children they might meet neither their father-in-law nor their + mother-in-law. To avoid them they must take a long roundabout. But + if they could not do that, they must throw themselves on the ground + and hide their faces till the father-in-law or mother-in-law had + passed by.<a id="noteref_284" name="noteref_284" href= + "#note_284"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">284</span></span></a> Among + the Basutos a man may never meet his wife's mother, nor speak to + her, nor see her. If his wife is ill and her mother comes to nurse + her, he must flee the house so long as she is in it; sentinels are + posted to warn him of her departure.<a id="noteref_285" name= + "noteref_285" href="#note_285"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">285</span></span></a> In + New Britain the native imagination fails to conceive the extent and + nature of the calamities which would result from a man's + accidentally speaking to his wife's mother; suicide of one or both + would probably be the only course open to them. The most solemn + form of oath a New Briton can take is, <span class= + "tei tei-q">“Sir, if I am not telling the truth, I hope I may shake + hands with my mother-in-law.”</span><a id="noteref_286" name= + "noteref_286" href="#note_286"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">286</span></span></a> At + Vanua Lava in the Banks Islands, a man would not so much as follow + his mother-in-law along the beach until the rising tide had washed + out her footprints in the sand.<a id="noteref_287" name= + "noteref_287" href="#note_287"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">287</span></span></a> To + avoid meeting his mother-in-law face to face a very desperate + Apache Indian, one of the bravest of the brave, has been seen to + clamber along the brink of a precipice at the risk of his life, + hanging on to rocks from which had he fallen he would have been + dashed to pieces or at least have broken several of his + limbs.<a id="noteref_288" name="noteref_288" href= + "#note_288"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">288</span></span></a> Still + more curious <span class="tei tei-pb" id="page086">[pg + 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a> + and difficult to explain is the rule which forbids certain African + kings, after the coronation ceremonies have been completed, ever to + see their own mothers again. This restriction was imposed on the + kings of Benin and Uganda. Yet the queen-mothers lived in regal + state with a court and lands of their own. In Uganda it was thought + that if the king were to see his mother again, some evil and + probably death would surely befall him.<a id="noteref_289" name= + "noteref_289" href="#note_289"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">289</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">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.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Where the shadow + is regarded as so intimately bound up with the life of the man that + its loss entails debility or death, it is natural to expect that + its diminution should be regarded with solicitude and apprehension, + as betokening a corresponding decrease in the vital energy of its + owner. An elegant Greek rhetorician has compared the man who lives + only for fame to one who should set all his heart on his shadow, + puffed up and boastful when it lengthened, sad and dejected when it + shortened, wasting and pining away when it dwindled to nothing. The + spirits of such an one, he goes on, would necessarily be volatile, + since they must rise or fall with every passing hour of the day. In + the morning, when the level sun, just risen above the eastern + horizon, stretched out his shadow to enormous length, rivalling the + shadows cast by the cypresses and the towers on the city wall, how + blithe and exultant would he be, fancying that in stature he had + become a match for the fabled giants of old; with what a lofty port + he would then strut and shew himself in the streets and the + market-place and wherever men congregated, that he might be seen + and admired of all. But as the day wore on, his countenance would + change and he would slink back crestfallen to his house. At noon, + when his once towering shadow had shrunk to his feet, he would shut + himself up and refuse to stir abroad, ashamed to look <span class= + "tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" + class="tei tei-anchor"></a> his fellow-townsmen in the face; but in + the afternoon his drooping spirits would revive, and as the day + declined his joy and pride would swell again with the length of the + evening shadows.<a id="noteref_290" name="noteref_290" href= + "#note_290"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">290</span></span></a> The + rhetorician who thus sought to expose the vanity of fame as an + object of human ambition by likening it to an ever-changing shadow, + little dreamed that in real life there were men who set almost as + much store by their shadows as the fool whom he had conjured up in + his imagination to point a moral. So hard is it for the straining + wings of fancy to outstrip the folly of mankind. In Amboyna and + Uliase, two islands near the equator, where necessarily there is + little or no shadow cast at noon, the people make it a rule not to + go out of the house at mid-day, because they fancy that by doing so + a man may lose the shadow of his soul.<a id="noteref_291" name= + "noteref_291" href="#note_291"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">291</span></span></a> The + Mangaians tell of a mighty warrior, Tukaitawa, whose strength waxed + and waned with the length of his shadow. In the morning, when his + shadow fell longest, his strength was greatest; but as the shadow + shortened towards noon his strength ebbed with it, till exactly at + noon it reached its lowest point; then, as the shadow stretched out + in the afternoon, his strength returned. A certain hero discovered + the secret of Tukaitawa's strength and slew him at noon.<a id= + "noteref_292" name="noteref_292" href="#note_292"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">292</span></span></a> The + savage Besisis of the Malay Peninsula fear to bury their dead at + noon, because they fancy that the shortness of their shadows at + that hour would sympathetically shorten their own lives.<a id= + "noteref_293" name="noteref_293" href="#note_293"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">293</span></span></a> The + Baganda of central Africa used to judge of a man's health by the + length of his shadow. They said, <span class="tei tei-q">“So-and-so + is going to die, his shadow is very small”</span>; or, <span class= + "tei tei-q">“He is in good health, his shadow is + large.”</span><a id="noteref_294" name="noteref_294" href= + "#note_294"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">294</span></span></a> + Similarly the Caffres of South Africa think that a man's shadow + grows very small or vanishes at death. When her husband is away at + the wars, a woman hangs up his sleeping-mat; if the shadow grows + less, she says her husband is killed; if it remains unchanged, she + says he is unscathed.<a id="noteref_295" name="noteref_295" href= + "#note_295"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">295</span></span></a> + <span class="tei tei-pb" id="page088">[pg 088]</span><a name= + "Pg088" id="Pg088" class="tei tei-anchor"></a> It is possible that + even in lands outside the tropics the observation of the diminished + shadow at noon may have contributed, even if it did not give rise, + to the superstitious dread with which that hour has been viewed by + many peoples, as by the Greeks, ancient and modern, the Bretons, + the Russians, the Roumanians of Transylvania, and the Indians of + Santiago Tepehuacan.<a id="noteref_296" name="noteref_296" href= + "#note_296"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">296</span></span></a> In + this observation, too, we may perhaps detect the reason why noon + was chosen by the Greeks as the hour for sacrificing to the + shadowless dead.<a id="noteref_297" name="noteref_297" href= + "#note_297"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">297</span></span></a> The + loss of the shadow, real or apparent, has often been regarded as a + cause or precursor of death. Whoever entered the sanctuary of Zeus + on Mount Lycaeus in Arcadia was believed to lose his shadow and to + die within the year.<a id="noteref_298" name="noteref_298" href= + "#note_298"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">298</span></span></a> In + Lower Austria on the evening of St. Sylvester's day—the last day of + the year—the company seated round the table mark whose shadow is + not cast on the wall, and believe that the seemingly shadowless + person will die next year. Similar presages are drawn in Germany + both on St. Sylvester's day and on Christmas Eve.<a id= + "noteref_299" name="noteref_299" href="#note_299"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">299</span></span></a> The + Galelareese fancy that if a child resembles his father, they will + not both live long; for the child has taken away his father's + likeness or shadow, and consequently the father must soon + die.<a id="noteref_300" name="noteref_300" href= + "#note_300"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">300</span></span></a> + Similarly among <span class="tei tei-pb" id="page089">[pg + 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a> + some tribes of the Lower Congo, <span class="tei tei-q">“if the + child is like its mother, father, or uncle, they think it has the + spirit of the person it resembles, and that that person will soon + die. Hence a parent will resent it if you say that the baby is like + him or her.”</span><a id="noteref_301" name="noteref_301" href= + "#note_301"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">301</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The shadows of people built into + foundations to strengthen the edifices.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nowhere, + perhaps, does the equivalence of the shadow to the life or soul + come out more clearly than in some customs practised to this day in + south-eastern Europe. In modern Greece, when the foundation of a + new building is being laid, it is the custom to kill a cock, a ram, + or a lamb, and to let its blood flow on the foundation-stone, under + which the animal is afterwards buried. The object of the sacrifice + is to give strength and stability to the building. But sometimes, + instead of killing an animal, the builder entices a man to the + foundation-stone, secretly measures his body, or a part of it, or + his shadow, and buries the measure under the foundation-stone; or + he lays the foundation-stone upon the man's shadow. It is believed + that the man will die within the year.<a id="noteref_302" name= + "noteref_302" href="#note_302"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">302</span></span></a> In + the island of Lesbos it is deemed enough if the builder merely + casts a stone at the shadow of a passer-by; the man whose shadow is + thus struck will die, but the building will be solid.<a id= + "noteref_303" name="noteref_303" href="#note_303"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">303</span></span></a> A + Bulgarian mason measures the shadow of a man with a string, places + the string in a box, and then builds the box into the wall of the + edifice. Within forty days thereafter the man whose shadow was + measured will be dead and his soul will be in the box beside the + string; but often it will come forth and appear in its former shape + to persons who were born on a Saturday. If a Bulgarian builder + cannot obtain a human shadow for this purpose, he will content + himself with measuring the shadow of the first animal that comes + that way.<a id="noteref_304" name="noteref_304" href= + "#note_304"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">304</span></span></a> The + Roumanians of Transylvania think that he whose shadow is thus + immured will die within forty days; so persons passing by a + building which is in course of erection may hear a warning cry, + <span class="tei tei-q">“Beware lest they take thy shadow!”</span> + Not long ago there <span class="tei tei-pb" id="page090">[pg + 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a> + were still shadow-traders whose business it was to provide + architects with the shadows necessary for securing their + walls.<a id="noteref_305" name="noteref_305" href= + "#note_305"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">305</span></span></a> In + these cases the measure of the shadow is looked on as equivalent to + the shadow itself, and to bury it is to bury the life or soul of + the man, who, deprived of it, must die. Thus the custom is a + substitute for the old practice of immuring a living person in the + walls, or crushing him under the foundation-stone of a new + building, in order to give strength and durability to the + structure, or more definitely in order that the angry ghost may + haunt the place and guard it against the intrusion of enemies. Thus + when a new gate was made or an old gate was repaired in the walls + of Bangkok, it used to be customary to crush three men to death + under an enormous beam in a pit at the gateway. Before they were + led to their doom, they were regaled at a splendid banquet; the + whole court came to salute them; and the king himself charged them + straitly to guard well the gate that was to be committed to their + care, and to warn him if enemies or rebels came to assault the + city. The next moment the ropes were cut and the beam descended on + them. The Siamese believed that these unfortunates were transformed + into the genii which they called <span class= + "tei tei-foreign"><span style= + "font-style: italic">phi</span></span>.<a id="noteref_306" name= + "noteref_306" href="#note_306"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">306</span></span></a> It is + said that when the massive teak posts of the gateways of Mandalay + were set up, a man was bound and placed under each post and crushed + to death. The Burmese believe that men who die a violent death turn + into <span class="tei tei-foreign"><span style= + "font-style: italic">nats</span></span> or demons and haunt the + spot where they were killed, doing a mischief to such as attempt to + molest the place. Thus their spirits become guardians of the + gates.<a id="noteref_307" name="noteref_307" href= + "#note_307"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">307</span></span></a> This + theory would explain why such sacrifices appear to be offered most + commonly at thoroughfares, such as gates and bridges, where ghostly + warders may be deemed especially serviceable in keeping; watch on + the multitudes that go to and fro.<a id="noteref_308" name= + "noteref_308" href="#note_308"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">308</span></span></a> In + Bima, a <span class="tei tei-pb" id="page091">[pg + 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> + district of the East Indian island of Sambawa, the custom is marked + by some peculiar features, which deserve to be mentioned. When a + new flag-pole is set up at the sultan's palace a woman is crushed + to death under it; but she must be pregnant. If the destined victim + should be brought to bed before her execution, she goes free. The + notion may be that the ghost of such a woman would be more than + usually fierce and vigilant. Again, when the wooden doors are set + up at the palace, it is customary to bury a child under each of the + door-posts. For these purposes officers are sent to scour the + country for a pregnant woman or little children, as the case may + be, and if they come back empty-handed they must give up their own + wives or children to serve as victims. When the gates are set up, + the children are killed, their bodies stript of flesh, and their + bones laid in the holes in which the door-posts are erected. Then + the flesh is boiled with horse's flesh and served up to the + officers. Any officer who refuses to eat of it is at once cut + down.<a id="noteref_309" name="noteref_309" href= + "#note_309"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">309</span></span></a> The + intention of this last practice is perhaps to secure the fidelity + of the officers by compelling them to enter into a covenant of the + most solemn and binding nature with the ghosts of the murdered + children who are to guard the gates.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Deification of a measuring + tape.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The practice of + burying the measure of a man's shadow, as a substitute for the man + himself, under the foundation-stone of a building may perhaps throw + light on the singular deity whom the people of Kisser, an East + Indian island, <span class="tei tei-pb" id="page092">[pg + 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a> + choose to guard their houses and villages. The god in question is + nothing more or less than the measuring-tape which was used to + measure the foundations of the house or of the village temple. + After it has served this useful purpose, the tape is wound about a + stick shaped like a paddle, and is then deposited in the thatch of + the roof of the house, where food is offered to it on all special + occasions. The deified measuring-tape of the whole village is that + which was used to measure the foundations of the first house or of + the village temple. The handle of the paddle-like stick on which it + is wound is carved into the figure of a person squatting in the + usual posture; and the whole is kept in a rough wooden box along + with one or two figures to act as its guards.<a id="noteref_310" + name="noteref_310" href="#note_310"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">310</span></span></a> It is + possible, though perhaps hardly probable, that these tapes may be + thought to contain the souls of men whose shadows they measured at + the foundation ceremony.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul sometimes supposed to be + in the reflection. Dangers to which the reflection-soul is + exposed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As some peoples + believe a man's soul to be in his shadow, so other (or the same) + peoples believe it to be in his reflection in water or a mirror. + Thus <span class="tei tei-q">“the Andamanese do not regard their + shadows but their reflections (in any mirror) as their + souls.”</span><a id="noteref_311" name="noteref_311" href= + "#note_311"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">311</span></span></a> + According to one account, some of the Fijians thought that man has + two souls, a light one and a dark one; the dark one goes to Hades, + the light one is his reflection in water or a mirror.<a id= + "noteref_312" name="noteref_312" href="#note_312"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">312</span></span></a> When + the Motumotu of New Guinea first saw their likenesses in a + looking-glass they thought that their reflections were their + souls.<a id="noteref_313" name="noteref_313" href= + "#note_313"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">313</span></span></a> In + New Caledonia the old men are of opinion that a person's reflection + in water or a mirror is his soul; but the younger men, <span class= + "tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" + class="tei tei-anchor"></a> taught by the Catholic priests, + maintain that it is a reflection and nothing more, just like the + reflection of palm-trees in the water.<a id="noteref_314" name= + "noteref_314" href="#note_314"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">314</span></span></a> The + reflection-soul, being external to the man, is exposed to much the + same dangers as the shadow-soul. Among the Galelareese, half-grown + lads and girls may not look at themselves in a mirror; for they say + that the mirror takes away their bloom and leaves them ugly.<a id= + "noteref_315" name="noteref_315" href="#note_315"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">315</span></span></a> And + as the shadow may be stabbed, so may the reflection. Hence an Aztec + mode of keeping sorcerers from the house was to leave a vessel of + water with a knife in it behind the door. When a sorcerer entered + he was so much alarmed at seeing his reflection in the water + transfixed by a knife that he turned and fled.<a id="noteref_316" + name="noteref_316" href="#note_316"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">316</span></span></a> In + Corrèze, a district of the Auvergne, a cow's milk had dried up + through the maleficent spells of a neighbouring witch, so a + sorcerer was called in to help. He made the woman whose cow was + bewitched sit in front of a pail of water with a knife in her hand + till she thought she saw the image of the witch in the water, + whereupon he made her stab the image with the knife. They say that + if the knife strikes the image fair in the eye, the person whose + likeness it is will suffer a corresponding injury in his or her + eye. This procedure, we are informed, has been successful in + restoring milk to the udders of a cow when even holy water had been + tried in vain.<a id="noteref_317" name="noteref_317" href= + "#note_317"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">317</span></span></a> The + Zulus will not look into a dark pool because they think there is a + beast in it which will take away their reflections, so that they + die.<a id="noteref_318" name="noteref_318" href= + "#note_318"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">318</span></span></a> The + Basutos say that crocodiles have the power of thus killing a man by + dragging his reflection under water. When one of them dies suddenly + and from no apparent cause, his relatives will allege that a + crocodile must have taken his shadow some time when he crossed a + stream.<a id="noteref_319" name="noteref_319" href= + "#note_319"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">319</span></span></a> In + Saddle Island, <span class="tei tei-pb" id="page094">[pg + 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a> + Melanesia, there is a pool <span class="tei tei-q">“into which if + any one looks he dies; the malignant spirit takes hold upon his + life by means of his reflection on the water.”</span><a id= + "noteref_320" name="noteref_320" href="#note_320"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">320</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Dread of looking at one's + reflection in water.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We can now + understand why it was a maxim both in ancient India and ancient + Greece not to look at one's reflection in water, and why the Greeks + regarded it as an omen of death if a man dreamed of seeing himself + so reflected.<a id="noteref_321" name="noteref_321" href= + "#note_321"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">321</span></span></a> They + feared that the water-spirits would drag the person's reflection or + soul under water, leaving him soulless to perish. This was probably + the origin of the classical story of the beautiful Narcissus, who + languished and died through seeing his reflection in the water. The + explanation that he died for love of his own fair image was + probably devised later, after the old meaning of the story was + forgotten. The same ancient belief lingers, in a faded form, in the + English superstition that whoever sees a water fairy must pine and + die.</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">Alas, the moon should + ever beam</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + To show what man should never see!—</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I saw a maiden on a stream,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + And fair was she!</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I staid to watch, a little space,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her parted lips if she would sing;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + The waters closed above her face</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + With many a ring.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I know my life will fade away,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + I know that I must vainly pine,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + For I am made of mortal clay,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">But she's + divine!</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reason for covering up mirrors or + turning them to the wall after a death.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Further, we can + now explain the widespread custom of covering up mirrors or turning + them to the wall after a death has taken place in the house. It is + feared that the soul, projected out of the person in the shape of + his reflection in the mirror, may be carried off by the ghost of + the departed, <span class="tei tei-pb" id="page095">[pg + 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a> + which is commonly supposed to linger about the house till the + burial. The custom is thus exactly parallel to the Aru custom of + not sleeping in a house after a death for fear that the soul, + projected out of the body in a dream, may meet the ghost and be + carried off by it.<a id="noteref_322" name="noteref_322" href= + "#note_322"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">322</span></span></a> In + Oldenburg it is thought that if a person sees his image in a mirror + after a death he will die himself. So all the mirrors in the house + are covered up with white cloth.<a id="noteref_323" name= + "noteref_323" href="#note_323"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">323</span></span></a> In + some parts of Germany and Belgium after a death not only the + mirrors but everything that shines or glitters (windows, clocks, + etc.) is covered up,<a id="noteref_324" name="noteref_324" href= + "#note_324"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">324</span></span></a> + doubtless because they might reflect a person's image. The same + custom of covering up mirrors or turning them to the wall after a + death prevails in England, Scotland, Madagascar,<a id="noteref_325" + name="noteref_325" href="#note_325"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">325</span></span></a> and + among the Karaits, a Jewish sect in the Crimea.<a id="noteref_326" + name="noteref_326" href="#note_326"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">326</span></span></a> The + Suni Mohammedans of Bombay cover with a cloth the mirror in the + room of a dying man and do not remove it until the corpse is + carried out for burial. They also cover the looking-glasses in + their bedrooms before retiring to rest at night.<a id="noteref_327" + name="noteref_327" href="#note_327"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">327</span></span></a> The + reason why sick people should not see themselves in a mirror, and + why the mirror in a sick-room is therefore covered up,<a id= + "noteref_328" name="noteref_328" href="#note_328"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">328</span></span></a> is + also plain; in time of sickness, when the soul might take flight so + easily, it is particularly dangerous to project it out of the body + by means of the reflection in a mirror. The rule is therefore + precisely parallel to the rule observed by some peoples of not + allowing sick people to sleep;<a id="noteref_329" name= + "noteref_329" href="#note_329"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">329</span></span></a> for + in sleep the soul is projected out of the body, <span class= + "tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" + class="tei tei-anchor"></a> and there is always a risk that it may + not return. <span class="tei tei-q">“In the opinion of the + Raskolniks a mirror is an accursed thing, invented by the + devil,”</span><a id="noteref_330" name="noteref_330" href= + "#note_330"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">330</span></span></a> + perhaps on account of the mirror's supposed power of drawing out + the soul in the reflection and so facilitating its capture.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The soul sometimes supposed to be + in the portrait. This belief among the Esquimaux and American + Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As with shadows + and reflections, so with portraits; they are often believed to + contain the soul of the person portrayed. People who hold this + belief are naturally loth to have their likenesses taken; for if + the portrait is the soul, or at least a vital part of the person + portrayed, whoever possesses the portrait will be able to exercise + a fatal influence over the original of it. Thus the Esquimaux of + Bering Strait believe that persons dealing in witchcraft have the + power of stealing a person's <span class= + "tei tei-foreign"><span style= + "font-style: italic">inua</span></span> or shade, so that without + it he will pine away and die. Once at a village on the lower Yukon + River an explorer had set up his camera to get a picture of the + people as they were moving about among their houses. While he was + focusing the instrument, the headman of the village came up and + insisted on peeping under the cloth. Being allowed to do so, he + gazed intently for a minute at the moving figures on the ground + glass, then suddenly withdrew his head and bawled at the top of his + voice to the people, <span class="tei tei-q">“He has all of your + shades in this box.”</span> A panic ensued among the group, and in + an instant they disappeared helter-skelter into their houses.<a id= + "noteref_331" name="noteref_331" href="#note_331"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">331</span></span></a> The + Dacotas hold that every man has several <span class= + "tei tei-foreign"><span style= + "font-style: italic">wanagi</span></span> or <span class= + "tei tei-q">“apparitions,”</span> of which after death one remains + at the grave, while another goes to the place of the departed. For + many years no Yankton Dacota would consent to have his picture + taken lest one of his <span class="tei tei-q">“apparitions”</span> + should remain after death in the picture instead of going to the + spirit-land.<a id="noteref_332" name="noteref_332" href= + "#note_332"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">332</span></span></a> An + Indian whose portrait the Prince of Wied <span class="tei tei-pb" + id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class= + "tei tei-anchor"></a> wished to get, refused to let himself be + drawn, because he believed it would cause his death.<a id= + "noteref_333" name="noteref_333" href="#note_333"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">333</span></span></a> The + Mandan Indians also thought that they would soon die if their + portraits were in the hands of another; they wished at least to + have the artist's picture as a kind of hostage.<a id="noteref_334" + name="noteref_334" href="#note_334"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">334</span></span></a> The + Tepehuanes of Mexico stood in mortal terror of the camera, and five + days' persuasion was necessary to induce them to pose for it. When + at last they consented, they looked like criminals about to be + executed. They believed that by photographing people the artist + could carry off their souls and devour them at his leisure moments. + They said that when the pictures reached his country they would die + or some other evil would befall them.<a id="noteref_335" name= + "noteref_335" href="#note_335"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">335</span></span></a> The + Canelos Indians of Ecuador think that their soul is carried away in + their picture. Two of them, who had been photographed, were so + alarmed that they came back next day on purpose to ask if it were + really true that their souls had been taken away.<a id= + "noteref_336" name="noteref_336" href="#note_336"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">336</span></span></a> + Similar notions are entertained by the Aymara Indians of Peru and + Bolivia.<a id="noteref_337" name="noteref_337" href= + "#note_337"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">337</span></span></a> The + Araucanians of Chili are unwilling to have their portraits drawn, + for they fancy that he who has their portraits in his possession + could, by means of magic, injure or destroy themselves.<a id= + "noteref_338" name="noteref_338" href="#note_338"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">338</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The same belief in Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Yaos, a + tribe of British Central Africa in the neighbourhood of Lake + Nyassa, believe that every human being has a <span class= + "tei tei-foreign"><span style= + "font-style: italic">lisoka</span></span>, a soul, shade, or + spirit, which they appear to associate with the shadow or picture + of the person. Some of them have been known to refuse to enter a + room where pictures were hung on the walls, <span class= + "tei tei-q">“because of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">masoka</span></span>, souls, in them.”</span> + The camera was at first an object of dread to them, and when it was + turned on a group of natives they scattered in all directions with + shrieks of terror. They said that the European was about to take + away their shadows and that they would die; the transference of the + shadow or portrait (for the Yao word for the two is the same, to + wit <span class="tei tei-pb" id="page098">[pg 098]</span><a name= + "Pg098" id="Pg098" class="tei tei-anchor"></a> <span class= + "tei tei-foreign"><span style= + "font-style: italic">chiwilili</span></span>) to the photographic + plate would involve the disease or death of the shadeless body. A + Yao chief, after much difficulty, allowed himself to be + photographed on condition that the picture should be shewn to none + of his subjects, but sent out of the country as soon as possible. + He feared lest some ill-wisher might use it to bewitch him. Some + time afterwards he fell ill, and his attendants attributed the + illness to some accident which had befallen the photographic plate + in England.<a id="noteref_339" name="noteref_339" href= + "#note_339"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">339</span></span></a> The + Ngoni of the same region entertain a similar belief, and formerly + exhibited a similar dread of sitting to a photographer, lest by so + doing they should yield up their shades or spirits to him and they + should die.<a id="noteref_340" name="noteref_340" href= + "#note_340"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">340</span></span></a> When + Joseph Thomson attempted to photograph some of the Wa-teita in + eastern Africa, they imagined that he was a magician trying to + obtain possession of their souls, and that if he got their + likenesses they themselves would be entirely at his mercy.<a id= + "noteref_341" name="noteref_341" href="#note_341"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">341</span></span></a> When + Dr. Catat and some companions were exploring the Bara country on + the west coast of Madagascar, the people suddenly became hostile. + The day before the travellers, not without difficulty, had + photographed the royal family, and now found themselves accused of + taking the souls of the natives for the purpose of selling them + when they returned to France. Denial was vain; in compliance with + the custom of the country they were obliged to catch the souls, + which were then put into a basket and ordered by Dr. Catat to + return to their respective owners.<a id="noteref_342" name= + "noteref_342" href="#note_342"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">342</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The same belief in Asia and the + East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some villagers + in Sikhim betrayed a lively horror and hid away whenever the lens + of a camera, or <span class="tei tei-q">“the evil eye of the + box”</span> as they called it, was turned on them. They thought it + took away their souls with their pictures, and so put it in the + power of the owner of the pictures to cast spells on them, and they + alleged that a photograph of the scenery blighted the + landscape.<a id="noteref_343" name="noteref_343" href= + "#note_343"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">343</span></span></a> Until + the reign of the late King of Siam no Siamese coins were ever + stamped with the image <span class="tei tei-pb" id="page099">[pg + 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a> + of the king, <span class="tei tei-q">“for at that time there was a + strong prejudice against the making of portraits in any medium. + Europeans who travel into the jungle have, even at the present + time, only to point a camera at a crowd to procure its instant + dispersion. When a copy of the face of a person is made and taken + away from him, a portion of his life goes with the picture. Unless + the sovereign had been blessed with the years of a Methusaleh he + could scarcely have permitted his life to be distributed in small + pieces together with the coins of the realm.”</span><a id= + "noteref_344" name="noteref_344" href="#note_344"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">344</span></span></a> + Similarly, in Corea, <span class="tei tei-q">“the effigy of the + king is not struck on the coins; only a few Chinese characters are + put on them. They would deem it an insult to the king to put his + sacred face on objects which pass into the most vulgar hands and + often roll on the ground in the dust or the mud. When the French + ships arrived for the first time in Corea, the mandarin who was + sent on board to communicate with them was dreadfully shocked to + see the levity with which these western barbarians treated the face + of their sovereign, reproduced on the coins, and the recklessness + with which they put it in the hands of the first comer, without + troubling themselves in the least whether or not he would shew it + due respect.”</span><a id="noteref_345" name="noteref_345" href= + "#note_345"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">345</span></span></a> In + Minahassa, a district of Celebes, many chiefs are reluctant to be + photographed, believing that if that were done they would soon die. + For they imagine that, were the photograph lost by its owner and + found by somebody else, whatever injury the finder chose to do to + the portrait would equally affect the person whom it + represented.<a id="noteref_346" name="noteref_346" href= + "#note_346"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">346</span></span></a> + Mortal terror was depicted on the faces of the Battas upon whom von + Brenner turned the lens of his camera; they thought he wished to + carry off their shadows or spirits in a little box.<a id= + "noteref_347" name="noteref_347" href="#note_347"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">347</span></span></a> When + Dr. Nieuwenhuis attempted to photograph the Kayans or Bahaus of + central Borneo, they were much alarmed, fearing that their souls + would follow their photographs <span class="tei tei-pb" id= + "page100">[pg 100]</span><a name="Pg100" id="Pg100" class= + "tei tei-anchor"></a> into the far country and that their deserted + bodies would fall sick. Further, they imagined that possessing + their likenesses the explorer would be able by magic art to work on + the originals at a distance.<a id="noteref_348" name="noteref_348" + href="#note_348"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">348</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The same belief in Europe.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Beliefs of the + same sort still linger in various parts of Europe. Not very many + years ago some old women in the Greek island of Carpathus were very + angry at having their likenesses drawn, thinking that in + consequence they would pine and die.<a id="noteref_349" name= + "noteref_349" href="#note_349"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">349</span></span></a> It is + a German superstition that if you have your portrait painted, you + will die.<a id="noteref_350" name="noteref_350" href= + "#note_350"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">350</span></span></a> Some + people in Russia object to having their silhouettes taken, fearing + that if this is done they will die before the year is out.<a id= + "noteref_351" name="noteref_351" href="#note_351"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">351</span></span></a> In + Albania Miss Durham sketched an old man who boasted of being a + hundred and ten years old. When every one recognised the likeness, + a look of great anxiety came over the patriarch's face, and most + earnestly he besought the artist never to destroy the sketch, for + he was certain that the moment the sketch was torn he would drop + down dead.<a id="noteref_352" name="noteref_352" href= + "#note_352"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">352</span></span></a> An + artist in England once vainly attempted to sketch a gypsy girl. + <span class="tei tei-q">“I won't have her drawed out,”</span> said + the girl's aunt. <span class="tei tei-q">“I told her I'd make her + scrawl the earth before me, if ever she let herself be drawed out + again.”</span> <span class="tei tei-q">“Why, what harm can there + be?”</span> <span class="tei tei-q">“I know there's a fiz (a charm) + in it. There was my youngest, that the gorja drawed out on + Newmarket Heath, she never held her head up after, but wasted away, + and died, and she's buried in March churchyard.”</span><a id= + "noteref_353" name="noteref_353" href="#note_353"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">353</span></span></a> There + are persons in the West of Scotland <span class="tei tei-q">“who + refuse to have their likenesses taken lest it prove unlucky; and + give as instances the cases of several of their friends who never + had a day's health after being photographed.”</span><a id= + "noteref_354" name="noteref_354" href="#note_354"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">354</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page101">[pg 101]</span><a name= + "Pg101" id="Pg101" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc17" id="toc17"></a> <a name="pdf18" id="pdf18"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter III. Tabooed Acts.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc19" id="toc19"></a> <a name="pdf20" id="pdf20"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. Taboos on Intercourse with + Strangers.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Primitive conceptions of the soul + helped to mould early kingships by dictating rules to be + observed by the king for his soul's salvation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So much for the + primitive conceptions of the soul and the dangers to which it is + exposed. These conceptions are not limited to one people or + country; with variations of detail they are found all over the + world, and survive, as we have seen, in modern Europe. Beliefs so + deep-seated and so widespread must necessarily have contributed to + shape the mould in which the early kingship was cast. For if every + person was at such pains to save his own soul from the perils which + threatened it on so many sides, how much more carefully must + <em class="tei tei-emph"><span style= + "font-style: italic">he</span></em> have been guarded upon whose + life hung the welfare and even the existence of the whole people, + and whom therefore it was the common interest of all to preserve? + Therefore we should expect to find the king's life protected by a + system of precautions or safeguards still more numerous and minute + than those which in primitive society every man adopts for the + safety of his own soul. Now in point of fact the life of the early + kings is regulated, as we have seen and shall see more fully + presently, by a very exact code of rules. May we not then + conjecture that these rules are in fact the very safeguards which + we should expect to find adopted for the protection of the king's + life? An examination of the rules themselves confirms this + conjecture. For from this it appears that some of the rules + observed by the kings are identical with those observed by private + persons out of regard for the safety of their souls; and even of + those which seem peculiar to the king, many, if not all, are most + readily <span class="tei tei-pb" id="page102">[pg + 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a> + explained on the hypothesis that they are nothing but safeguards or + lifeguards of the king. I will now enumerate some of these royal + rules or taboos, offering on each of them such comments and + explanations as may serve to set the original intention of the rule + in its proper light.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">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.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As the object of + the royal taboos is to isolate the king from all sources of danger, + their general effect is to compel him to live in a state of + seclusion, more or less complete, according to the number and + stringency of the rules he observes. Now of all sources of danger + none are more dreaded by the savage than magic and witchcraft, and + he suspects all strangers of practising these black arts. To guard + against the baneful influence exerted voluntarily or involuntarily + by strangers is therefore an elementary dictate of savage prudence. + Hence before strangers are allowed to enter a district, or at least + before they are permitted to mingle freely with the inhabitants, + certain ceremonies are often performed by the natives of the + country for the purpose of disarming the strangers of their magical + powers, of counteracting the baneful influence which is believed to + emanate from them, or of disinfecting, so to speak, the tainted + atmosphere by which they are supposed to be surrounded. Thus, when + the ambassadors sent by Justin II., Emperor of the East, to + conclude a peace with the Turks had reached their destination, they + were received by shamans, who subjected them to a ceremonial + purification for the purpose of exorcising all harmful influence. + Having deposited the goods brought by the ambassadors in an open + place, these wizards carried burning branches of incense round + them, while they rang a bell and beat on a tambourine, snorting and + falling into a state of frenzy in their efforts to dispel the + powers of evil. Afterwards they purified the ambassadors themselves + by leading them through the flames.<a id="noteref_355" name= + "noteref_355" href="#note_355"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">355</span></span></a> In + the island of Nanumea (South Pacific) strangers from ships or from + other islands were not allowed to communicate with the people until + they all, or a few as representatives of the rest, had been taken + to each of the four temples in the <span class="tei tei-pb" id= + "page103">[pg 103]</span><a name="Pg103" id="Pg103" class= + "tei tei-anchor"></a> island, and prayers offered that the god + would avert any disease or treachery which these strangers might + have brought with them. Meat offerings were also laid upon the + altars, accompanied by songs and dances in honour of the god. While + these ceremonies were going on, all the people except the priests + and their attendants kept out of sight.<a id="noteref_356" name= + "noteref_356" href="#note_356"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">356</span></span></a> On + returning from an attempted ascent of the great African mountain + Kilimanjaro, which is believed by the neighbouring tribes to be + tenanted by dangerous demons, Mr. New and his party, as soon as + they reached the border of the inhabited country, were disenchanted + by the inhabitants, being sprinkled with <span class="tei tei-q">“a + professionally prepared liquor, supposed to possess the potency of + neutralising evil influences, and removing the spell of wicked + spirits.”</span><a id="noteref_357" name="noteref_357" href= + "#note_357"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">357</span></span></a> In + the interior of Yoruba (West Africa) the sentinels at the gates of + towns often oblige European travellers to wait till nightfall + before they admit them, fearing that if the strangers were admitted + by day the devil would enter behind them.<a id="noteref_358" name= + "noteref_358" href="#note_358"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">358</span></span></a> The + whole Mahafaly country in Madagascar used to be tabooed to + strangers of the white race, the natives imagining that the + intrusion of a white man would immediately cause the death of their + king. The traveller Bastard had the greatest difficulty in + overcoming the reluctance of the natives to allow him to enter + their land and especially to visit their holy city.<a id= + "noteref_359" name="noteref_359" href="#note_359"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">359</span></span></a> + Amongst the Ot Danoms of Borneo it is the custom that strangers + entering the territory should pay to the natives a certain sum, + which is spent in the sacrifice of buffaloes or pigs to the spirits + of the land and water, in order to reconcile them to the presence + of the strangers, and to induce them not to withdraw their favour + from the people of the country, but to bless the rice-harvest, and + so forth.<a id="noteref_360" name="noteref_360" href= + "#note_360"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">360</span></span></a> The + men of a certain district in Borneo, fearing to look upon a + European traveller lest he should make them ill, warned their wives + and children not <span class="tei tei-pb" id="page104">[pg + 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a> + to go near him. Those who could not restrain their curiosity killed + fowls to appease the evil spirits and smeared themselves with the + blood.<a id="noteref_361" name="noteref_361" href= + "#note_361"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">361</span></span></a> + <span class="tei tei-q">“More dreaded,”</span> says a traveller in + central Borneo, <span class="tei tei-q">“than the evil spirits of + the neighbourhood are the evil spirits from a distance which + accompany travellers. When a company from the middle Mahakam river + visited me among the Blu-u Kayans in the year 1897, no woman shewed + herself outside her house without a burning bundle of <span class= + "tei tei-foreign"><span style= + "font-style: italic">plehiding</span></span> bark, the stinking + smoke of which drives away evil spirits.”</span><a id="noteref_362" + name="noteref_362" href="#note_362"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">362</span></span></a> In + Laos, before a stranger can be accorded hospitality, the master of + the house must offer sacrifice to the ancestral spirits; otherwise + the spirits would be offended and would send disease on the + inmates.<a id="noteref_363" name="noteref_363" href= + "#note_363"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">363</span></span></a> When + Madame Pfeiffer arrived at the village of Hali-Bonar, among the + Battas of Sumatra, a buffalo was killed and the liver offered to + her. Then a ceremony was performed to propitiate the evil spirits. + Two young men danced, and one of them in dancing sprinkled water + from a buffalo's horn on the visitor and the spectators.<a id= + "noteref_364" name="noteref_364" href="#note_364"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">364</span></span></a> In + the Mentawei Islands, when a stranger enters a house where there + are children, the father or other member of the family takes the + ornament which the children wear in their hair and hands it to the + stranger, who holds it in his hands for a while and then gives it + back to him. This is thought to protect the children from the evil + effect which the sight of a stranger might have upon them.<a id= + "noteref_365" name="noteref_365" href="#note_365"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">365</span></span></a> When + a Dutch steamship was approaching their villages, the people of + Biak, an island off the north coast of New Guinea, shook and + knocked their idols about in order to ward off ill-luck.<a id= + "noteref_366" name="noteref_366" href="#note_366"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">366</span></span></a> At + Shepherd's Isle Captain Moresby had to be disenchanted before he + was allowed to land his boat's crew. When he leaped ashore, a + devil-man seized his right hand and waved a bunch of palm leaves + over the captain's head. Then <span class="tei tei-q">“he placed + the leaves in my left hand, putting a small green twig into his + mouth, still <span class="tei tei-pb" id="page105">[pg + 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> + holding me fast, and then, as if with great effort, drew the twig + from his mouth—this was extracting the evil spirit—after which he + blew violently, as if to speed it away. I now held a twig between + my teeth, and he went through the same process.”</span> Then the + two raced round a couple of sticks fixed in the ground and bent to + an angle at the top, which had leaves tied to it. After some more + ceremonies the devil-man concluded by leaping to the level of + Captain Moresby's shoulders (his hands resting on the captain's + shoulders) several times, <span class="tei tei-q">“as if to show + that he had conquered the devil, and was now trampling him into the + earth.”</span><a id="noteref_367" name="noteref_367" href= + "#note_367"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">367</span></span></a> North + American Indians <span class="tei tei-q">“have an idea that + strangers, particularly white strangers, are ofttimes accompanied + by evil spirits. Of these they have great dread, as creating and + delighting in mischief. One of the duties of the medicine chief is + to exorcise these spirits. I have sometimes ridden into or through + a camp where I was unknown or unexpected, to be confronted by a + tall, half-naked savage, standing in the middle of the circle of + lodges, and yelling in a sing-song, nasal tone, a string of + unintelligible words.”</span><a id="noteref_368" name="noteref_368" + href="#note_368"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">368</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Disenchantment effected by means + of stinging ants and pungent spices. Disenchantment effected by + cuts with knives.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Crevaux was + travelling in South America he entered a village of the Apalai + Indians. A few moments after his arrival some of the Indians + brought him a number of large black ants, of a species whose bite + is painful, fastened on palm leaves. Then all the people of the + village, without distinction of age or sex, presented themselves to + him, and he had to sting them all with the ants on their faces, + thighs, and other parts of their bodies. Sometimes when he applied + the ants too tenderly they called out <span class= + "tei tei-q">“More! more!”</span> and were not satisfied till their + skin was thickly studded with tiny swellings like what might have + been produced by whipping them with nettles.<a id="noteref_369" + name="noteref_369" href="#note_369"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">369</span></span></a> The + object of this ceremony is made plain by the custom observed in + Amboyna and Uliase of sprinkling sick people with pungent spices, + such as ginger and cloves, chewed fine, in order by the prickling + sensation to drive away the demon of disease <span class= + "tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" + class="tei tei-anchor"></a> which may be clinging to their + persons.<a id="noteref_370" name="noteref_370" href= + "#note_370"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">370</span></span></a> In + Java a popular cure for gout or rheumatism is to rub Spanish pepper + into the nails of the fingers and toes of the sufferer; the + pungency of the pepper is supposed to be too much for the gout or + rheumatism, who accordingly departs in haste.<a id="noteref_371" + name="noteref_371" href="#note_371"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">371</span></span></a> So on + the Slave Coast of Africa the mother of a sick child sometimes + believes that an evil spirit has taken possession of the child's + body, and in order to drive him out, she makes small cuts in the + body of the little sufferer and inserts green peppers or spices in + the wounds, believing that she will thereby hurt the evil spirit + and force him to be gone. The poor child naturally screams with + pain, but the mother hardens her heart in the belief that the demon + is suffering equally.<a id="noteref_372" name="noteref_372" href= + "#note_372"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">372</span></span></a> In + Hawaii a patient is sometimes pricked with bamboo needles for the + sake of hurting and expelling a refractory demon who is lurking in + the sufferer's body and making him ill.<a id="noteref_373" name= + "noteref_373" href="#note_373"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">373</span></span></a> Dyak + sorceresses in south-eastern Borneo will sometimes slash the body + of a sick man with sharp knives in order, it is said, to allow the + demon of disease to escape through the cuts;<a id="noteref_374" + name="noteref_374" href="#note_374"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">374</span></span></a> but + perhaps the notion rather is to make the present quarters of the + spirit too hot for him. With a similar intention some of the + natives of Borneo and Celebes sprinkle rice upon the head or body + of a person supposed to be infested by dangerous spirits; a fowl is + then brought, which, by picking up the rice from the person's head + or body, removes along with it the spirit or ghost which is + clinging like a burr to his skin. This is done, for example, to + persons who have attended a funeral, and who may therefore be + supposed to be infested by the ghost <span class="tei tei-pb" id= + "page107">[pg 107]</span><a name="Pg107" id="Pg107" class= + "tei tei-anchor"></a> of the deceased.<a id="noteref_375" name= + "noteref_375" href="#note_375"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">375</span></span></a> + Similarly Basutos, who have carried a corpse to the grave, have + their hands scratched with a knife from the tip of the thumb to the + tip of the forefinger, and magic stuff is rubbed into the + wound,<a id="noteref_376" name="noteref_376" href= + "#note_376"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">376</span></span></a> for + the purpose, no doubt, of removing the ghost which may be adhering + to their skin. Among the Barotse of south-eastern Africa a few days + after a funeral the sorcerer makes an incision in the forehead of + each surviving member of the family and fills it with medicine, + <span class="tei tei-q">“in order to ward off contagion and the + effect of the sorcery which caused the death.”</span><a id= + "noteref_377" name="noteref_377" href="#note_377"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">377</span></span></a> When + elephant-hunters in East Africa have killed an elephant they get + upon its carcase, make little cuts in their toes, and rub gunpowder + into the cuts. This is done with the double intention of + counteracting any evil influence that may emanate from the dead + elephant, and of acquiring thereby the fleetness of foot possessed + by the animal in its life.<a id="noteref_378" name="noteref_378" + href="#note_378"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">378</span></span></a> The + people of Nias carefully scrub and scour the weapons and clothes + which they buy, in order to efface all connexion between the things + and the persons from whom they bought them.<a id="noteref_379" + name="noteref_379" href="#note_379"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">379</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ceremonies observed at the + reception of strangers may sometimes be intended to counteract + their enchantments.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that the same dread of strangers, rather than any desire to do them + honour, is the motive of certain ceremonies which are sometimes + observed at their reception, but of which the intention is not + directly stated. In the Ongtong Java Islands, which are inhabited + by Polynesians, and lie a little to the north of the Solomon + Islands, the priests or sorcerers seem to wield great influence. + Their main business is to summon or exorcise spirits for the + purpose of averting or dispelling sickness, and of procuring + favourable winds, a good catch of fish, and so on. When strangers + land on the islands, they are first of all received by the + sorcerers, sprinkled with water, anointed with oil, and girt + <span class="tei tei-pb" id="page108">[pg 108]</span><a name= + "Pg108" id="Pg108" class="tei tei-anchor"></a> with dried pandanus + leaves. At the same time sand and water are freely thrown about in + all directions, and the newcomer and his boat are wiped with green + leaves. After this ceremony the strangers are introduced by the + sorcerers to the chief.<a id="noteref_380" name="noteref_380" href= + "#note_380"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">380</span></span></a> In + Afghanistan and in some parts of Persia the traveller, before he + enters a village, is frequently received with a sacrifice of animal + life or food, or of fire and incense. The Afghan Boundary Mission, + in passing by villages in Afghanistan, was often met with fire and + incense.<a id="noteref_381" name="noteref_381" href= + "#note_381"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">381</span></span></a> + Sometimes a tray of lighted embers is thrown under the hoofs of the + traveller's horse, with the words, <span class="tei tei-q">“You are + welcome.”</span><a id="noteref_382" name="noteref_382" href= + "#note_382"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">382</span></span></a> On + entering a village in central Africa Emin Pasha was received with + the sacrifice of two goats; their blood was sprinkled on the path + and the chief stepped over the blood to greet Emin.<a id= + "noteref_383" name="noteref_383" href="#note_383"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">383</span></span></a> + Before strangers entered the country or city of Benin, custom + compelled them to have their feet washed; sometimes the ceremony + was performed in a sacred place.<a id="noteref_384" name= + "noteref_384" href="#note_384"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">384</span></span></a> + Amongst the Esquimaux of Cumberland Inlet, when a stranger arrives + at an encampment, the sorcerer goes out to meet him. The stranger + folds his arms and inclines his head to one side, so as to expose + his cheek, upon which the magician deals a terrible blow, sometimes + felling him to the ground. Next the sorcerer in his turn presents + his cheek to the smiter and receives a buffet from the stranger. + Then they kiss each other, the ceremony is over, and the stranger + is hospitably received by all.<a id="noteref_385" name= + "noteref_385" href="#note_385"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">385</span></span></a> + Sometimes the dread of strangers and their magic is too great to + allow of their reception on any terms. Thus when Speke arrived at a + certain village, the natives shut their doors against him, + <span class="tei tei-q">“because they had never before seen a white + man nor the tin boxes that the men were carrying: <span class= + "tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" + class="tei tei-anchor"></a> <span class="tei tei-q">‘Who + knows,’</span> they said, <span class="tei tei-q">‘but that these + very boxes are the plundering Watuta transformed and come to kill + us? You cannot be admitted.’</span> No persuasion could avail with + them, and the party had to proceed to the next + village.”</span><a id="noteref_386" name="noteref_386" href= + "#note_386"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">386</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">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.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The fear thus + entertained of alien visitors is often mutual. Entering a strange + land the savage feels that he is treading enchanted ground, and he + takes steps to guard against the demons that haunt it and the + magical arts of its inhabitants. Thus on going to a strange land + the Maoris performed certain ceremonies to make it <span class= + "tei tei-foreign"><span style= + "font-style: italic">noa</span></span> (common), lest it might have + been previously <span class="tei tei-foreign"><span style= + "font-style: italic">tapu</span></span> (sacred).<a id= + "noteref_387" name="noteref_387" href="#note_387"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">387</span></span></a> When + Baron Miklucho-Maclay was approaching a village on the Maclay Coast + of New Guinea, one of the natives who accompanied him broke a + branch from a tree and going aside whispered to it for a while; + then stepping up to each member of the party, one after another, he + spat something upon his back and gave him some blows with the + branch. Lastly, he went into the forest and buried the branch under + withered leaves in the thickest part of the jungle. This ceremony + was believed to protect the party against all treachery and danger + in the village they were approaching.<a id="noteref_388" name= + "noteref_388" href="#note_388"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">388</span></span></a> The + idea probably was that the malignant influences were drawn off from + the persons into the branch and buried with it in the depths of the + forest. Before Stuhlmann and his companions entered the territory + of the Wanyamwesi in central Africa, one of his men killed a white + cock and buried it in a pot just at the boundary.<a id= + "noteref_389" name="noteref_389" href="#note_389"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">389</span></span></a> In + Australia, when a strange tribe has been invited into a district + and is approaching the encampment of the tribe which owns the land, + <span class="tei tei-q">“the strangers carry lighted bark or + burning sticks in their hands, for the purpose, they say, of + clearing and purifying the air.”</span><a id="noteref_390" name= + "noteref_390" href="#note_390"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">390</span></span></a> On + the coast of Victoria there is a tract of country between the La + Trobe River and the Yarra River, which some of the aborigines + called the Bad Country. It was supposed to act injuriously + <span class="tei tei-pb" id="page110">[pg 110]</span><a name= + "Pg110" id="Pg110" class="tei tei-anchor"></a> on strangers. Hence + when a man of another clan entered it he needed some one of the + natives to look after him; and if his guardian went away from the + camp, he deputed another to take his place. During his first visit, + before he became as it were acclimatised, the visitor did nothing + for himself as to food, drinking-water, or lodging. He was painted + with a band of white pipe-clay across the face below the eyes, and + had to learn the Nulit language before going further. He slept on a + thick layer of leaves so that he should not touch the ground; and + he was fed with flesh-meat from the point of a burnt stick, which + he removed with his teeth, not with his lips. His drinking-water + was drawn from a small hole in the ground by his entertainers, and + they made it muddy by stirring it with a stick. He might only take + three mouthfuls at a time, each of which he had to let slowly + trickle down his throat. If he did otherwise, his throat would + close up.<a id="noteref_391" name="noteref_391" href= + "#note_391"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">391</span></span></a> The + Kayans and Kenyahs of Borneo think it well to conciliate the spirit + of the land when they enter a strange country. <span class= + "tei tei-q">“The old men, indeed, trusting to the protection + afforded by omens, are in little need of further aid, but when + young boys are brought into a new river of importance, the + hospitality of the local demons is invoked. The Kayans make an + offering of fowls' eggs, which must not be bought on the spot, but + are carried from the house, sometimes for distances so long that + the devotion of the travellers is more apparent than their presents + to the spirits of the land. Each boy takes an egg and puts it in a + bamboo split at the end into four, while one of the older men calls + upon the hills, rocks, trees, and streams to hear him and to + witness the offering. Careful to disguise the true nature of the + gift, he speaks of it as <span class="tei tei-foreign"><span style= + "font-style: italic">ovē</span></span>, a yam, using a form of + words fixed by usage. <span class="tei tei-q">‘Omen bird,’</span> + he shouts into the air, <span class="tei tei-q">‘we have brought + you these boys. It is on their account only that we have prepared + this feast. Harm them not; make things go pleasantly; and they give + you the usual offering of a yam. I give this to the + country.’</span> The little ceremony is performed behind the hut + where the night is spent, and the boys wait about for the charm to + take effect. The custom of the Kenyahs shows the same <span class= + "tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" + class="tei tei-anchor"></a> feeling for the unknown and unseen + spirits that are supposed to abound. A fowl's feathers, one for + each boy, are held by an old man, while the youngsters touch his + arm. The invocation is quite a powerful example of native rhetoric: + <span class="tei tei-q">‘Smooth away trouble, ye mystic mountains, + hills, valleys, soil, rocks, trees. Shield the lives of the + children who have come hither.’</span> ”</span><a id="noteref_392" + name="noteref_392" href="#note_392"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">392</span></span></a> When + the Toradjas of central Celebes are on a head-hunting expedition + and have entered the enemy's country, they may not eat any fruits + which the foe has planted nor any animal which he has reared until + they have first committed an act of hostility, as by burning a + house or killing a man. They think that if they broke this rule + they would receive something of the soul or spiritual essence of + the enemy into themselves, which would destroy the mystic virtue of + their talismans.<a id="noteref_393" name="noteref_393" href= + "#note_393"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">393</span></span></a> It is + said that just before Greek armies advanced to the shock of battle, + a man bearing a lighted torch stepped out from either side and + threw his torch into the space between the hosts. Then they retired + unmolested, for they were thought to be sacred to Ares and + inviolable.<a id="noteref_394" name="noteref_394" href= + "#note_394"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">394</span></span></a> Now + some peoples fancy that when they advance to battle the spirits of + their fathers hover in the van.<a id="noteref_395" name= + "noteref_395" href="#note_395"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">395</span></span></a> Hence + fire thrown out in front of the line of battle may be meant to + disperse these shadowy combatants, leaving the issue of the fight + to be determined by more substantial weapons than ghosts can wield. + Similarly the fire which is sometimes borne at the head of an + army<a id="noteref_396" name="noteref_396" href= + "#note_396"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">396</span></span></a> is + perhaps in some cases intended to dissipate the evil influences, + whether magical or spiritual, with which the air of the enemy's + country may be conceived to teem.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Purificatory ceremonies observed + on the return from a journey.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, it is + thought that a man who has been on a journey may have contracted + some magic evil from the strangers with whom he has been brought + into contact. Hence, on returning home, before he is readmitted to + the <span class="tei tei-pb" id="page112">[pg 112]</span><a name= + "Pg112" id="Pg112" class="tei tei-anchor"></a> society of his tribe + and friends, he has to undergo certain purificatory ceremonies. + Thus the Bechuanas <span class="tei tei-q">“cleanse or purify + themselves after journeys by shaving their heads, etc., lest they + should have contracted from strangers some evil by witchcraft or + sorcery.”</span><a id="noteref_397" name="noteref_397" href= + "#note_397"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">397</span></span></a> In + some parts of western Africa when a man returns home after a long + absence, before he is allowed to visit his wife, he must wash his + person with a particular fluid, and receive from the sorcerer a + certain mark on his forehead, in order to counteract any magic + spell which a stranger woman may have cast on him in his absence, + and which might be communicated through him to the women of his + village.<a id="noteref_398" name="noteref_398" href= + "#note_398"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">398</span></span></a> Every + year about one-third of the men of the Wanyamwesi tribe make + journeys to the east coast of Africa either as porters or as + traffickers. Before he sets out, the husband smears his cheeks with + a sort of meal-porridge, and during his absence his wife may eat no + flesh and must keep for him the sediment of the porridge in the + pot. On their return from the coast the men sprinkle meal every day + on all the paths leading to the camp, for the purpose, it is + supposed, of keeping evil spirits off; and when they reach their + homes the men again smear porridge on their faces, while the women + who have stayed at home strew ashes on their heads.<a id= + "noteref_399" name="noteref_399" href="#note_399"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">399</span></span></a> In + Uganda, when a man returns from a journey, his wife takes some of + the bark cloths from the bed of one of his children and lays them + on her husband's bed; and as he enters the house, he jumps over one + of his wives who has children by him, or over one of his children. + If he neglects to do this, one of his children or one of his wives + will die.<a id="noteref_400" name="noteref_400" href= + "#note_400"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">400</span></span></a> When + Damaras return home after a long absence, they are given a small + portion of the fat of particular animals, which is supposed to + possess certain virtues.<a id="noteref_401" name="noteref_401" + href="#note_401"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">401</span></span></a> A + story is told of a Navajo Indian who, after long wanderings, + returned to his own people. When he came within sight of his house, + his people <span class="tei tei-pb" id="page113">[pg + 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> + made him stop and told him not to approach nearer till they had + summoned a shaman. When the shaman was come <span class= + "tei tei-q">“ceremonies were performed over the returned wanderer, + and he was washed from head to foot, and dried with corn-meal; for + thus do the Navajo treat all who return to their homes from + captivity with another tribe, in order that all alien substances + and influences may be removed from them. When he had been thus + purified he entered the house, and his people embraced him and wept + over him.”</span><a id="noteref_402" name="noteref_402" href= + "#note_402"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">402</span></span></a> Two + Hindoo ambassadors, who had been sent to England by a native prince + and had returned to India, were considered to have so polluted + themselves by contact with strangers that nothing but being born + again could restore them to purity. <span class="tei tei-q">“For + the purpose of regeneration it is directed to make an image of pure + gold of the female power of nature, in the shape either of a woman + or of a cow. In this statue the person to be regenerated is + enclosed, and dragged through the usual channel. As a statue of + pure gold and of proper dimensions would be too expensive, it is + sufficient to make an image of the sacred <span class= + "tei tei-foreign"><span style= + "font-style: italic">Yoni</span></span>, through which the person + to be regenerated is to pass.”</span> Such an image of pure gold + was made at the prince's command, and his ambassadors were born + again by being dragged through it.<a id="noteref_403" name= + "noteref_403" href="#note_403"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">403</span></span></a> In + some of the Moluccas, when a brother or young blood-relation + returns from a long journey, a young girl awaits him at the door + with a <span class="tei tei-foreign"><span style= + "font-style: italic">caladi</span></span> leaf in her hand and + water in the leaf. She throws the water over his face and bids him + welcome.<a id="noteref_404" name="noteref_404" href= + "#note_404"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">404</span></span></a> Among + the Kayans of Borneo, men who have been absent on a long journey + are secluded for four days in a small hut made specially for the + purpose before they are allowed to enter their own house.<a id= + "noteref_405" name="noteref_405" href="#note_405"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">405</span></span></a> The + natives of Savage Island (South Pacific) invariably killed, not + only all strangers in distress who were drifted to their shores, + but also any of their own people who had gone away in a ship and + returned home. This was done out of dread of disease. Long after + they began to venture out to ships they <span class="tei tei-pb" + id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class= + "tei tei-anchor"></a> would not immediately use the things they + obtained from them, but hung them up in quarantine for weeks in the + bush.<a id="noteref_406" name="noteref_406" href= + "#note_406"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">406</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Special precautions taken to guard + the king against the magic of strangers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When precautions + like these are taken on behalf of the people in general against the + malignant influence supposed to be exercised by strangers, it is no + wonder that special measures are adopted to protect the king from + the same insidious danger. In the middle ages the envoys who + visited a Tartar Khan were obliged to pass between two fires before + they were admitted to his presence, and the gifts they brought were + also carried between the fires. The reason assigned for the custom + was that the fire purged away any magic influence which the + strangers might mean to exercise over the Khan.<a id="noteref_407" + name="noteref_407" href="#note_407"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">407</span></span></a> When + subject chiefs come with their retinues to visit Kalamba (the most + powerful chief of the Bashilange in the Congo Basin) for the first + time or after being rebellious, they have to bathe, men and women + together, in two brooks on two successive days, passing the nights + under the open sky in the market-place. After the second bath they + proceed, entirely naked, to the house of Kalamba, who makes a long + white mark on the breast and forehead of each of them. Then they + return to the market-place and dress, after which they undergo the + pepper ordeal. Pepper is dropped into the eyes of each of them, and + while this is being done the sufferer has to make a confession of + all his sins, to answer all questions that may be put to him, and + to take certain vows. This ends the ceremony, and the strangers are + now free to take up their quarters in the town for as long as they + choose to remain.<a id="noteref_408" name="noteref_408" href= + "#note_408"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">408</span></span></a> + Before strangers were admitted to the presence of Lobengula, king + of the Matebeles, they had to be treated with a sticky green + medicine, which was profusely sprinkled over them by means of a + cow's tail.<a id="noteref_409" name="noteref_409" href= + "#note_409"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">409</span></span></a> At + Kilema, in <span class="tei tei-pb" id="page115">[pg + 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a> + eastern Africa, when a stranger arrives, a medicine is made out of + a certain plant or a tree fetched from a distance, mixed with the + blood of a sheep or goat. With this mixture the stranger is + besmeared or besprinkled before he is admitted to the presence of + the king.<a id="noteref_410" name="noteref_410" href= + "#note_410"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">410</span></span></a> The + king of Monomotapa, in South-East Africa, might not wear any + foreign stuffs for fear of their being poisoned.<a id="noteref_411" + name="noteref_411" href="#note_411"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">411</span></span></a> The + king of Cacongo, in West Africa, might not possess or even touch + European goods, except metals, arms, and articles made of wood and + ivory. Persons wearing foreign stuffs were very careful to keep at + a distance from his person, lest they should touch him.<a id= + "noteref_412" name="noteref_412" href="#note_412"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">412</span></span></a> The + king of Loango might not look upon the house of a white man.<a id= + "noteref_413" name="noteref_413" href="#note_413"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">413</span></span></a> We + have already seen how the native king of Fernando Po dwells + secluded from all contact with the whites in the depths of an + extinct volcano, shunning the very sight of a pale face, which, in + the belief of his subjects, would be instantly fatal to him.<a id= + "noteref_414" name="noteref_414" href="#note_414"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">414</span></span></a> In a + wild mountainous district of Java, to the south of Bantam, there + exists a small aboriginal race who have been described as a living + antiquity. These are the Baduwis, who about the year 1443 fled from + Bantam to escape conversion to Islam, and in their mountain + fastnesses, holding aloof from their neighbours, still cleave to + the quaint and primitive ways of their heathen forefathers. Their + villages are perched in spots which deep ravines, lofty precipices, + raging torrents, and impenetrable forests combine to render almost + inaccessible. Their hereditary ruler bears the title of + Girang-Pu-un and unites in his hands the temporal and spiritual + power. He must never quit the capital, and none even of his + subjects who live outside the town are ever allowed to see him. + Were an alien to set foot in his dwelling, the place would be + desecrated and abandoned. In former times the representatives of + the Dutch Government and the Regent of Java <span class= + "tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" + class="tei tei-anchor"></a> once paid a visit to the capital of the + Baduwis. That very night all the people fled the place and never + returned.<a id="noteref_415" name="noteref_415" href= + "#note_415"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">415</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc21" id="toc21"></a> <a name="pdf22" id="pdf22"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Taboos on Eating and + Drinking.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Spiritual dangers of eating and + drinking and precautions taken against them.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the opinion + of savages the acts of eating and drinking are attended with + special danger; for at these times the soul may escape from the + mouth, or be extracted by the magic arts of an enemy present. Among + the Ewe-speaking peoples of the Slave Coast <span class= + "tei tei-q">“the common belief seems to be that the indwelling + spirit leaves the body and returns to it through the mouth; hence, + should it have gone out, it behoves a man to be careful about + opening his mouth, lest a homeless spirit should take advantage of + the opportunity and enter his body. This, it appears, is considered + most likely to take place while the man is eating.”</span><a id= + "noteref_416" name="noteref_416" href="#note_416"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">416</span></span></a> + Precautions are therefore taken to guard against these dangers. + Thus of the Battas of Sumatra it is said that <span class= + "tei tei-q">“since the soul can leave the body, they always take + care to prevent their soul from straying on occasions when they + have most need of it. But it is only possible to prevent the soul + from straying when one is in the house. At feasts one may find the + whole house shut up, in order that the soul (<span class= + "tei tei-foreign"><span style= + "font-style: italic">tondi</span></span>) may stay and enjoy the + good things set before it.”</span><a id="noteref_417" name= + "noteref_417" href="#note_417"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">417</span></span></a> The + Zafimanelo in Madagascar lock their doors when they eat, and hardly + any one ever sees them eating.<a id="noteref_418" name= + "noteref_418" href="#note_418"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">418</span></span></a> In + Shoa, one of the southern provinces of Abyssinia, the doors of the + house are scrupulously barred at meals to exclude the evil eye, and + a fire is invariably lighted, else devils would enter and there + would be no blessing on the meat.<a id="noteref_419" name= + "noteref_419" href="#note_419"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">419</span></span></a> Every + time that an Abyssinian of rank drinks, a servant holds a cloth + before his master to <span class="tei tei-pb" id="page117">[pg + 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a> + guard him from the evil eye.<a id="noteref_420" name="noteref_420" + href="#note_420"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">420</span></span></a> The + Warua will not allow any one to see them eating and drinking, being + doubly particular that no person of the opposite sex shall see them + doing so. <span class="tei tei-q">“I had to pay a man to let me see + him drink; I could not make a man let a woman see him + drink.”</span> When offered a drink of <span class= + "tei tei-foreign"><span style= + "font-style: italic">pombe</span></span> they often ask that a + cloth may be held up to hide them whilst drinking. Further, every + man and woman must cook for themselves; each person must have his + own fire.<a id="noteref_421" name="noteref_421" href= + "#note_421"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">421</span></span></a> The + Tuaregs of the Sahara never eat or drink in presence of any one + else.<a id="noteref_422" name="noteref_422" href= + "#note_422"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">422</span></span></a> The + Thompson Indians of British Columbia thought that a shaman could + bewitch them most easily when they were eating, drinking, or + smoking; hence they avoided doing any of these things in presence + of an unknown shaman.<a id="noteref_423" name="noteref_423" href= + "#note_423"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">423</span></span></a> In + Fiji persons who suspected others of plotting against them avoided + eating in their presence, or were careful to leave no fragment of + food behind.<a id="noteref_424" name="noteref_424" href= + "#note_424"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">424</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion of kings at their + meals.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If these are the + ordinary precautions taken by common people, the precautions taken + by kings are extraordinary. The king of Loango may not be seen + eating or drinking by man or beast under pain of death. A favourite + dog having broken into the room where the king was dining, the king + ordered it to be killed on the spot. Once the king's own son, a boy + of twelve years old, inadvertently saw the king drink. Immediately + the king ordered him to be finely apparelled and feasted, after + which he commanded him to be cut in quarters, and carried about the + city with a proclamation that he had seen the king drink. + <span class="tei tei-q">“When the king has a mind to drink, he has + a cup of wine brought; he that brings it has a bell in his hand, + and as soon as he has delivered the cup to the king, he turns his + face from him and rings the bell, on which all present fall down + with their faces to the ground, and continue so till the king has + drank.... <span class="tei tei-pb" id="page118">[pg + 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a> + His eating is much in the same style, for which he has a house on + purpose, where his victuals are set upon a bensa or table: which he + goes to, and shuts the door: when he has done, he knocks and comes + out. So that none ever see the king eat or drink. For it is + believed that if any one should, the king shall immediately + die.”</span> The remnants of his food are buried, doubtless to + prevent them from falling into the hands of sorcerers, who by means + of these fragments might cast a fatal spell over the monarch.<a id= + "noteref_425" name="noteref_425" href="#note_425"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">425</span></span></a> The + rules observed by the neighbouring king of Cacongo were similar; it + was thought that the king would die if any of his subjects were to + see him drink.<a id="noteref_426" name="noteref_426" href= + "#note_426"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">426</span></span></a> It is + a capital offence to see the king of Dahomey at his meals. When he + drinks in public, as he does on extraordinary occasions, he hides + himself behind a curtain, or handkerchiefs are held up round his + head, and all the people throw themselves with their faces to the + earth.<a id="noteref_427" name="noteref_427" href= + "#note_427"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">427</span></span></a> Any + one who saw the Muata Jamwo (a great potentate in the Congo Basin) + eating or drinking would certainly be put to death.<a id= + "noteref_428" name="noteref_428" href="#note_428"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">428</span></span></a> When + the king (<span class="tei tei-foreign"><span style= + "font-style: italic">Muata</span></span>) of Cazembe raises his + glass to his mouth to drink, all who are present prostrate + themselves and avert their faces in such a manner as not to see him + drinking.<a id="noteref_429" name="noteref_429" href= + "#note_429"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">429</span></span></a> At + Asaba, on the Lower Niger, where the kings or chiefs number fully + four hundred, no one is allowed to prepare the royal dishes. The + chiefs act as their own cooks and eat in the strictest + privacy.<a id="noteref_430" name="noteref_430" href= + "#note_430"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">430</span></span></a> The + king and royal family of Walo, on the Senegal, never take their + meals in public; it is expressly forbidden to see them + eating.<a id="noteref_431" name="noteref_431" href= + "#note_431"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">431</span></span></a> Among + the Monbutto of central Africa the king invariably takes his meals + in <span class="tei tei-pb" id="page119">[pg 119]</span><a name= + "Pg119" id="Pg119" class="tei tei-anchor"></a> private; no one may + see the contents of his dish, and all that he leaves is carefully + thrown into a pit set apart for that purpose. Everything that the + king has handled is held sacred and may not be touched.<a id= + "noteref_432" name="noteref_432" href="#note_432"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">432</span></span></a> When + the king of Unyoro in central Africa went to drink milk in the + dairy, every man must leave the royal enclosure and all the women + had to cover their heads till the king returned. No one might see + him drink. One wife accompanied him to the dairy and handed him the + milk-pot, but she turned away her face while he drained it.<a id= + "noteref_433" name="noteref_433" href="#note_433"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">433</span></span></a> The + king of Susa, a region to the south of Abyssinia, presides daily at + the feast in the long banqueting-hall, but is hidden from the gaze + of his subjects by a curtain.<a id="noteref_434" name="noteref_434" + href="#note_434"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">434</span></span></a> Among + the Ewe-speaking peoples of the Slave Coast the person of the king + is sacred, and if he drinks in public every one must turn away the + head so as not to see him, while some of the women of the court + hold up a cloth before him as a screen. He never eats in public, + and the people pretend to believe that he neither eats nor sleeps. + It is criminal to say the contrary.<a id="noteref_435" name= + "noteref_435" href="#note_435"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">435</span></span></a> When + the king of Tonga ate, all the people turned their backs to + him.<a id="noteref_436" name="noteref_436" href= + "#note_436"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">436</span></span></a> In + the palace of the Persian kings there were two dining-rooms + opposite each other; in one of them the king dined, in the other + his guests. He could see them through a curtain on the door, but + they could not see him. Generally the king took his meals alone; + but sometimes his wife or some of his sons dined with him.<a id= + "noteref_437" name="noteref_437" href="#note_437"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">437</span></span></a></p> + </div><span class="tei tei-pb" id="page120">[pg 120]</span><a name= + "Pg120" id="Pg120" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc23" id="toc23"></a> <a name="pdf24" id="pdf24"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 3. Taboos on shewing the + Face.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Faces veiled to avert evil + influences. Kings not to be seen by their subjects.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some of the + preceding cases the intention of eating and drinking in strict + seclusion may perhaps be to hinder evil influences from entering + the body rather than to prevent the escape of the soul. This + certainly is the motive of some drinking customs observed by + natives of the Congo region. Thus we are told of these people that + <span class="tei tei-q">“there is hardly a native who would dare to + swallow a liquid without first conjuring the spirits. One of them + rings a bell all the time he is drinking; another crouches down and + places his left hand on the earth; another veils his head; another + puts a stalk of grass or a leaf in his hair, or marks his forehead + with a line of clay. This fetish custom assumes very varied forms. + To explain them, the black is satisfied to say that they are an + energetic mode of conjuring spirits.”</span> In this part of the + world a chief will commonly ring a bell at each draught of beer + which he swallows, and at the same moment a lad stationed in front + of him brandishes a spear <span class="tei tei-q">“to keep at bay + the spirits which might try to sneak into the old chief's body by + the same road as the <span class="tei tei-foreign"><span style= + "font-style: italic">massanga</span></span> (beer).”</span><a id= + "noteref_438" name="noteref_438" href="#note_438"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">438</span></span></a> The + same motive of warding off evil spirits probably explains the + custom observed by some African sultans of veiling their faces. The + Sultan of Darfur wraps up his face with a piece of white muslin, + which goes round his head several times, covering his mouth and + nose first, and then his forehead, so that only his eyes are + visible. The same custom of veiling the face as a mark of + sovereignty is said to be observed in other parts of central + Africa.<a id="noteref_439" name="noteref_439" href= + "#note_439"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">439</span></span></a> The + Sultan of Wadai always speaks from behind a curtain; no one sees + his face except his intimates and a few favoured persons.<a id= + "noteref_440" name="noteref_440" href="#note_440"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">440</span></span></a> + Similarly the Sultan of Bornu never shewed himself to his people + and <span class="tei tei-pb" id="page121">[pg 121]</span><a name= + "Pg121" id="Pg121" class="tei tei-anchor"></a> only spoke to them + from behind a curtain.<a id="noteref_441" name="noteref_441" href= + "#note_441"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">441</span></span></a> The + king of Chonga, a town on the right bank of the Niger above Egga, + may not be seen by his subjects nor by strangers. At an interview + he sits in his palace concealed by a mat which hangs like a + curtain, and from behind it he converses with his visitor.<a id= + "noteref_442" name="noteref_442" href="#note_442"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">442</span></span></a> The + Muysca Indians of Colombia had such a respect for their chiefs that + they dared not lift their eyes on them, but always turned their + backs when they had to address them. If a thief, after repeated + punishments, proved incorrigible, they took him to the chief, and + one of the nobles, turning the culprit round, said to him, + <span class="tei tei-q">“Since you think yourself so great a lord + that you have the right to break the laws, you have the right to + look at the chief.”</span> From that moment the criminal was + regarded as infamous. Nobody would have anything to do with him or + even speak to him, and he died an outcast.<a id="noteref_443" name= + "noteref_443" href="#note_443"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">443</span></span></a> + Montezuma was revered by his subjects as a god, and he set so much + store on their reverence that if on going out of the city he saw a + man lift up his eyes on him, he had the rash gazer put to death. He + generally lived in the retirement of his palace, seldom shewing + himself. On the days when he went to visit his gardens, he was + carried in a litter through a street which was enclosed by walls; + none but his bearers had the right to pass along that street.<a id= + "noteref_444" name="noteref_444" href="#note_444"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">444</span></span></a> It + was a law of the Medes that their king should be seen by + nobody.<a id="noteref_445" name="noteref_445" href= + "#note_445"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">445</span></span></a> The + king of Jebu, on the Slave Coast of West Africa, is surrounded by a + great deal of mystery. Until lately his face might not be seen even + by his own subjects, and if circumstances compelled him to + communicate with them he did so through a screen which concealed + him from view. Now, though his face may be seen, it is customary to + hide his body; and at audiences a cloth is held before him so as to + conceal him from the neck downwards, and it is raised so as to + cover him altogether whenever he coughs, sneezes, spits, or takes + snuff. His face <span class="tei tei-pb" id="page122">[pg + 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a> + is partially hidden by a conical cap with hanging strings of + beads.<a id="noteref_446" name="noteref_446" href= + "#note_446"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">446</span></span></a> + Amongst the Tuaregs of the Sahara all the men (but not the women) + keep the lower part of their face, especially the mouth, veiled + constantly; the veil is never put off, not even in eating or + sleeping.<a id="noteref_447" name="noteref_447" href= + "#note_447"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">447</span></span></a> Among + the Arabs men remarkable for their good looks have been known to + veil their faces, especially at festivals and markets, in order to + protect themselves against the evil eye.<a id="noteref_448" name= + "noteref_448" href="#note_448"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">448</span></span></a> The + same reason may explain the custom of muffling their faces which + has been observed by Arab women from the earliest times<a id= + "noteref_449" name="noteref_449" href="#note_449"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">449</span></span></a> and + by the women of Boeotian Thebes in antiquity.<a id="noteref_450" + name="noteref_450" href="#note_450"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">450</span></span></a> In + Samoa a man whose family god was the turtle might not eat a turtle, + and if he helped a neighbour to cut up and cook one he had to wear + a bandage tied over his mouth lest an embryo turtle should slip + down his throat, grow up, and be his death.<a id="noteref_451" + name="noteref_451" href="#note_451"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">451</span></span></a> In + West Timor a speaker holds his right hand before his mouth in + speaking lest a demon should enter his body, and lest the person + with whom he converses should harm the speaker's soul by + magic.<a id="noteref_452" name="noteref_452" href= + "#note_452"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">452</span></span></a> In + New South Wales for some time after his initiation into the tribal + mysteries, a young blackfellow (whose soul at this time is in a + critical state) must always cover his mouth with a rug when a woman + is present.<a id="noteref_453" name="noteref_453" href= + "#note_453"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">453</span></span></a> We + have already seen how common is the notion that the life or soul + may escape by the mouth or nostrils.<a id="noteref_454" name= + "noteref_454" href="#note_454"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">454</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc25" id="toc25"></a> <a name="pdf26" id="pdf26"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 4. Taboos on quitting the + House.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Kings forbidden to leave their + palaces or to be seen abroad by their subjects.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By an extension + of the like precaution kings are sometimes forbidden ever to leave + their palaces; or, if they are <span class="tei tei-pb" id= + "page123">[pg 123]</span><a name="Pg123" id="Pg123" class= + "tei tei-anchor"></a> allowed to do so, their subjects are + forbidden to see them abroad. We have seen that the priestly king + at Shark Point, West Africa, may never quit his house or even his + chair, in which he is obliged to sleep sitting; and that the king + of Fernando Po, whom no white man may see, is reported to be + confined to his house with shackles on his legs.<a id="noteref_455" + name="noteref_455" href="#note_455"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">455</span></span></a> The + fetish king of Benin, who was worshipped as a deity by his + subjects, might not quit his palace.<a id="noteref_456" name= + "noteref_456" href="#note_456"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">456</span></span></a> After + his coronation the king of Loango is confined to his palace, which + he may not leave.<a id="noteref_457" name="noteref_457" href= + "#note_457"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">457</span></span></a> The + king of Onitsha, on the Niger, <span class="tei tei-q">“does not + step out of his house into the town unless a human sacrifice is + made to propitiate the gods: on this account he never goes out + beyond the precincts of his premises.”</span><a id="noteref_458" + name="noteref_458" href="#note_458"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">458</span></span></a> + Indeed we are told that he may not quit his palace under pain of + death or of giving up one or more slaves to be executed in his + presence. As the wealth of the country is measured in slaves, the + king takes good care not to infringe the law. One day the monarch, + charmed by some presents which he had received from a French + officer, politely attended his visitor to the gate, and in a moment + of forgetfulness was about to break bounds, when his chamberlain, + seizing his majesty by his legs, and his wives, friends, and + servants rushing up, prevented him from taking so fatal a step. Yet + once a year at the Feast of Yams the king is allowed, and even + required by custom, to dance before his people outside the high mud + wall of the palace. In dancing he carries a great weight, generally + a sack of earth, on his back to prove that he is still able to + support the burden and cares of state. Were he unable to discharge + this duty, he would be immediately deposed and perhaps + stoned.<a id="noteref_459" name="noteref_459" href= + "#note_459"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">459</span></span></a> The + <span class="tei tei-pb" id="page124">[pg 124]</span><a name= + "Pg124" id="Pg124" class="tei tei-anchor"></a> Tomas or Habes, a + hardy race of mountaineers who inhabit Mount Bandiagara in Nigeria, + revere a great fetish doctor called the Ogom, who is not suffered + to quit his house on any pretext.<a id="noteref_460" name= + "noteref_460" href="#note_460"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">460</span></span></a> Among + the natives of the Cross River in Southern Nigeria the sacred + chiefs of certain villages are confined to their compounds, that + is, to the enclosures in which their houses are built. Such chiefs + may be confined for years within these narrow bounds. <span class= + "tei tei-q">“Among these primitive people, the head chief is often + looked upon as half divine, the human representative of their + ancestral god. He regulates their religious rites, and is by some + tribes believed to have the power of making rain fall when they + require it, and of bringing them good harvests. So, being of such + value to the community, he is not permitted, except on very rare + occasions, to go outside his compound, lest evil should befall him, + and the whole town have to suffer.”</span><a id="noteref_461" name= + "noteref_461" href="#note_461"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">461</span></span></a> The + kings of Ethiopia were worshipped as gods, but were mostly kept + shut up in their palaces.<a id="noteref_462" name="noteref_462" + href="#note_462"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">462</span></span></a> On + the mountainous coast of Pontus there dwelt in antiquity a rude and + warlike people named the Mosyni or Mosynoeci, through whose rugged + country the Ten Thousand marched on their famous retreat from Asia + to Europe. These barbarians kept their king in close custody at the + top of a high tower, from which after his election he was never + more allowed to descend. Here he dispensed justice to his people; + but if he offended them, they punished him by stopping his rations + for a whole day, or even starving him to death.<a id="noteref_463" + name="noteref_463" href="#note_463"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">463</span></span></a> The + kings of Sabaea or Sheba, the spice country of Arabia, were not + allowed to go out of their palaces; if they did so, the mob stoned + them to death.<a id="noteref_464" name="noteref_464" href= + "#note_464"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">464</span></span></a> But + at the top of <span class="tei tei-pb" id="page125">[pg + 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a> + the palace there was a window with a chain attached to it. If any + man deemed he had suffered wrong, he pulled the chain, and the king + perceived him and called him in and gave judgment.<a id= + "noteref_465" name="noteref_465" href="#note_465"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">465</span></span></a> So + down to recent times the kings of Corea, whose persons were sacred + and received <span class="tei tei-q">“honours almost + divine,”</span> were shut up in their palace from the age of twelve + or fifteen; and if a suitor wished to obtain justice of the king he + sometimes lit a great bonfire on a mountain facing the palace; the + king saw the fire and informed himself of the case.<a id= + "noteref_466" name="noteref_466" href="#note_466"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">466</span></span></a> The + Emperor of China seldom quits his palace, and when he does so, no + one may look at him; even the guards who line the road must turn + their backs.<a id="noteref_467" name="noteref_467" href= + "#note_467"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">467</span></span></a> The + king of Tonquin was permitted to appear abroad twice or thrice a + year for the performance of certain religious ceremonies; but the + people were not allowed to look at him. The day before he came + forth notice was given to all the inhabitants of the city and + country to keep from the way the king was to go; the women were + obliged to remain in their houses and durst not shew themselves + under pain of death, a penalty which was carried out on the spot if + any one disobeyed the order, even through ignorance. Thus the king + was invisible to all but his troops and the officers of his + suite.<a id="noteref_468" name="noteref_468" href= + "#note_468"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">468</span></span></a> In + Mandalay a stout lattice-paling, six feet high and carefully kept + in repair, lined every street in the walled <span class= + "tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" + class="tei tei-anchor"></a> city and all those streets in the + suburbs through which the king was likely at any time to pass. + Behind this paling, which stood two feet or so from the houses, all + the people had to stay when the king or any of the queens went out. + Any one who was caught outside it by the beadles after the + procession had started was severely handled, and might think + himself lucky if he got off with a beating. Nobody was supposed to + peep through the holes in the lattice-work, which were besides + partly stopped up with flowering shrubs.<a id="noteref_469" name= + "noteref_469" href="#note_469"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">469</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc27" id="toc27"></a> <a name="pdf28" id="pdf28"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 5. Taboos on leaving Food + over.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Magical harm done a man through + the remains of his food or the dishes he has eaten out of. + Ideas and customs of the Narrinyeri of South Australia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, magic + mischief may be wrought upon a man through the remains of the food + he has partaken of, or the dishes out of which he has eaten. On the + principles of sympathetic magic a real connexion continues to + subsist between the food which a man has in his stomach and the + refuse of it which he has left untouched, and hence by injuring the + refuse you can simultaneously injure the eater. Among the + Narrinyeri of South Australia every adult is constantly on the + look-out for bones of beasts, birds, or fish, of which the flesh + has been eaten by somebody, in order to construct a deadly charm + out of them. Every one is therefore careful to burn the bones of + the animals which he has eaten lest they should fall into the hands + of a sorcerer. Too often, however, the sorcerer succeeds in getting + hold of such a bone, and when he does so he believes that he has + the power of life and death over the man, woman, or child who ate + the flesh of the animal. To put the charm in operation he makes a + paste of red ochre and fish oil, inserts in it the eye of a cod and + a small piece of the flesh of a corpse, and having rolled the + compound into a ball sticks it on the top of the bone. After being + left for some time in the bosom of a dead body, in order that it + may derive a deadly potency by contact with corruption, the magical + implement is set up in the ground near the fire, and as the ball + melts, so the person against whom the charm is directed wastes with + disease; if the ball is melted quite away, the victim will die. + <span class="tei tei-pb" id="page127">[pg 127]</span><a name= + "Pg127" id="Pg127" class="tei tei-anchor"></a> When the bewitched + man learns of the spell that is being cast upon him, he endeavours + to buy the bone from the sorcerer, and if he obtains it he breaks + the charm by throwing the bone into a river or lake.<a id= + "noteref_470" name="noteref_470" href="#note_470"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">470</span></span></a> + Further, the Narrinyeri think that if a man eats of the totem + animal of his tribe, and an enemy obtains a portion of the flesh, + the latter can make it grow in the inside of the eater, and so + cause his death. Therefore when a man partakes of his totem he is + careful either to eat it all or else to conceal or destroy the + refuse.<a id="noteref_471" name="noteref_471" href= + "#note_471"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">471</span></span></a> In + the Encounter Bay tribe of South Australia, when a man cannot get + the bone of an animal which his enemy has eaten, he cooks a bird, + beast, or fish, and keeping back one of the creature's bones, + offers the rest under the guise of friendship to his enemy. If the + man is simple enough to partake of the proffered food, he is at the + mercy of his perfidious foe, who can kill him by placing the + abstracted bone near the fire.<a id="noteref_472" name= + "noteref_472" href="#note_472"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">472</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ideas and customs as to the + leavings of food in Melanesia and New Guinea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Ideas and + practices of the same sort prevail, or used to prevail, in + Melanesia; all that was needed to injure a man was to bring the + leavings of his food into contact with a malignant ghost or spirit. + Hence in the island of Florida when a scrap of an enemy's dinner + was secreted and thrown into a haunted place, the man was supposed + to fall ill; and in the New Hebrides if a snake of a certain sort + carried away a fragment of food to a spot sacred to a spirit, the + man who had eaten the food would sicken as the fragment decayed. In + Aurora the refuse is made up by the wizard with certain leaves; as + these rot and stink, the man dies. Hence it is, or was, a constant + care with the Melanesians to prevent the remains of their meals + from falling into the hands of persons who bore them a grudge; for + this reason they regularly gave the refuse of food to the + pigs.<a id="noteref_473" name="noteref_473" href= + "#note_473"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">473</span></span></a> In + Tana, one of the New Hebrides, people bury <span class="tei tei-pb" + id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class= + "tei tei-anchor"></a> or throw into the sea the leavings of their + food, lest these should fall into the hands of the disease-makers. + For if a disease-maker finds the remnants of a meal, say the skin + of a banana, he picks it up and burns it slowly in the fire. As it + burns, the person who ate the banana falls ill and sends to the + disease-maker, offering him presents if he will stop burning the + banana skin.<a id="noteref_474" name="noteref_474" href= + "#note_474"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">474</span></span></a> In + German New Guinea the natives take the utmost care to destroy or + conceal the husks and other remains of their food, lest these + should be found by their enemies and used by them for the injury or + destruction of the eaters. Hence they burn their leavings, throw + them into the sea, or otherwise put them out of harm's way. To such + an extent does this fear influence them that many people dare not + stir beyond the territory of their own village, lest they should + leave behind them on the land of their neighbours something by + means of which a hostile sorcerer might do them a mischief.<a id= + "noteref_475" name="noteref_475" href="#note_475"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">475</span></span></a> + Similar fears have led to similar customs in New Britain and the + other islands of what is now called the Bismarck Archipelago, off + the north coast of New Guinea. There also the natives bury, burn, + or throw into the sea the remains of their meals to prevent them + from falling into the hands of magicians; there also the more + superstitious of them will not eat in another village because they + dread the use which a sorcerer might make of their leavings when + their back is turned. This theory has led to an odd practical + result; all the cats in the islands of the Archipelago go about + with stumpy tails. The reason of the peculiarity is this. The + natives sometimes roast and eat their cats; and unscrupulous + persons might be tempted to steal a neighbour's cat in order to + furnish a meal. Accordingly, in the interests of the higher + morality people remove this stumbling-block from the path of their + weaker brothers by docking their cats of a piece of their tails and + keeping the severed portions in a secret place. If <span class= + "tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" + class="tei tei-anchor"></a> now a cat is stolen and eaten, the + lawful owner of the animal has it in his power to avenge the crime: + he need only bury the piece of tail with certain spells in the + ground, and the thief will fall ill. Hence a man will hardly dare + to steal and eat a cat with a stumpy tail, knowing the righteous + retribution that would sooner or later overtake him for so + doing.<a id="noteref_476" name="noteref_476" href= + "#note_476"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">476</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ideas and customs as to the + leavings of food in Africa, Celebes, India, and ancient + Rome.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From a like + fear, no doubt, of sorcery, no one may touch the food which the + king of Loango leaves upon his plate; it is buried in a hole in the + ground. And no one may drink out of the king's vessel.<a id= + "noteref_477" name="noteref_477" href="#note_477"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">477</span></span></a> + Similarly, no man may drink out of the same cup or glass with the + king of Fida (Whydah) in Guinea; <span class="tei tei-q">“he hath + always one kept particularly for himself; and that which hath but + once touched another's lips he never uses more, though it be made + of metal that may be cleansed by fire.”</span><a id="noteref_478" + name="noteref_478" href="#note_478"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">478</span></span></a> + Amongst the Alfoors of Celebes there is a priest called the + <span class="tei tei-foreign"><span style= + "font-style: italic">Leleen</span></span>, whose duty appears to be + to make the rice grow. His functions begin about a month before the + rice is sown, and end after the crop is housed. During this time he + has to observe certain taboos; amongst others he may not eat or + drink with any one else, and he may drink out of no vessel but his + own.<a id="noteref_479" name="noteref_479" href= + "#note_479"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">479</span></span></a> An + ancient Indian way of injuring an enemy was to offer him a meal of + rice and afterwards throw the remains of the rice into a fishpond; + if the fish swam up in large numbers to devour the grains, the + man's fate was sealed.<a id="noteref_480" name="noteref_480" href= + "#note_480"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">480</span></span></a> In + antiquity the Romans used immediately to break the shells of eggs + and of snails which they had eaten in order to prevent enemies from + making magic with them.<a id="noteref_481" name="noteref_481" href= + "#note_481"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">481</span></span></a> The + common practice, <span class="tei tei-pb" id="page130">[pg + 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a> + still observed among us, of breaking egg-shells after the eggs have + been eaten may very well have originated in the same + superstition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The fear of the magical evil which + may be done a man through his food has had beneficial effects + in fostering habits of cleanliness and in strengthening the + ties of hospitality.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + superstitious fear of the magic that may be wrought on a man + through the leavings of his food has had the beneficial effect of + inducing many savages to destroy refuse which, if left to rot, + might through its corruption have proved a real, not a merely + imaginary, source of disease and death. Nor is it only the sanitary + condition of a tribe which has benefited by this superstition; + curiously enough the same baseless dread, the same false notion of + causation, has indirectly strengthened the moral bonds of + hospitality, honour, and good faith among men who entertain it. For + it is obvious that no one who intends to harm a man by working + magic on the refuse of his food will himself partake of that food, + because if he did so he would, on the principles of sympathetic + magic, suffer equally with his enemy from any injury done to the + refuse. This is the idea which in primitive society lends sanctity + to the bond produced by eating together; by participation in the + same food two men give, as it were, hostages for their good + behaviour; each guarantees the other that he will devise no + mischief against him, since, being physically united with him by + the common food in their stomachs, any harm he might do to his + fellow would recoil on his own head with precisely the same force + with which it fell on the head of his victim. In strict logic, + however, the sympathetic bond lasts only so long as the food is in + the stomach of each of the parties. Hence the covenant formed by + eating together is less solemn and durable than the covenant formed + by transfusing the blood of the covenanting parties into each + other's veins, for this transfusion seems to knit them together for + life.<a id="noteref_482" name="noteref_482" href= + "#note_482"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">482</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page131">[pg 131]</span><a name= + "Pg131" id="Pg131" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc29" id="toc29"></a> <a name="pdf30" id="pdf30"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter IV. Tabooed + Persons.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc31" id="toc31"></a> <a name="pdf32" id="pdf32"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. Chiefs and Kings + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Disastrous results supposed to + follow from using the dishes of the Mikado or of a Fijian + chief. Sacred persons are a source of danger to others: their + divinity burns like a fire what it touches. African + examples.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have seen + that the Mikado's food was cooked every day in new pots and served + up in new dishes; both pots and dishes were of common clay, in + order that they might be broken or laid aside after they had been + once used. They were generally broken, for it was believed that if + any one else ate his food out of these sacred dishes, his mouth and + throat would become swollen and inflamed. The same ill effect was + thought to be experienced by any one who should wear the Mikado's + clothes without his leave; he would have swellings and pains all + over his body.<a id="noteref_483" name="noteref_483" href= + "#note_483"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">483</span></span></a> In + Fiji there is a special name (<span class= + "tei tei-foreign"><span style="font-style: italic">kana + lama</span></span>) for the disease supposed to be caused by eating + out of a chief's dishes or wearing his clothes. <span class= + "tei tei-q">“The throat and body swell, and the impious person + dies. I had a fine mat given to me by a man who durst not use it + because Thakambau's eldest son had sat upon it. There was always a + family or clan of commoners who were exempt from this danger. I was + talking about this once to Thakambau. <span class="tei tei-q">‘Oh + yes,’</span> said he. <span class="tei tei-q">‘Here, So-and-so! + come and scratch my back.’</span> The man scratched; he was one of + those who could do it with impunity.”</span> The name of the men + thus highly privileged was <span class= + "tei tei-foreign"><span style="font-style: italic">Na nduka + ni</span></span>, or the dirt of the chief.<a id="noteref_484" + name="noteref_484" href="#note_484"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">484</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The taboo of chiefs and kings in + Tonga. The King's Evil cured by the king's touch.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the evil + effects thus supposed to follow upon the use <span class= + "tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" + class="tei tei-anchor"></a> of the vessels or clothes of the Mikado + and a Fijian chief we see that other side of the god-man's + character to which attention has been already called. The divine + person is a source of danger as well as of blessing; he must not + only be guarded, he must also be guarded against. His sacred + organism, so delicate that a touch may disorder it, is also, as it + were, electrically charged with a powerful magical or spiritual + force which may discharge itself with fatal effect on whatever + comes in contact with it. Accordingly the isolation of the man-god + is quite as necessary for the safety of others as for his own. His + magical virtue is in the strictest sense of the word contagious: + his divinity is a fire, which, under proper restraints, confers + endless blessings, but, if rashly touched or allowed to break + bounds, burns and destroys what it touches. Hence the disastrous + effects supposed to attend a breach of taboo; the offender has + thrust his hand into the divine fire, which shrivels up and + consumes him on the spot. The Nubas, for example, who inhabit the + wooded and fertile range of Jebel Nuba in eastern Africa, believe + that they would die if they entered the house of their priestly + king; however they can evade the penalty of their intrusion by + baring the left shoulder and getting the king to lay his hand on + it. And were any man to sit on a stone which the king has + consecrated to his own use, the transgressor would die within the + year.<a id="noteref_485" name="noteref_485" href= + "#note_485"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">485</span></span></a> The + Cazembes, in the interior of Angola, regard their king (the + <span class="tei tei-foreign"><span style= + "font-style: italic">Muata</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">Mambo</span></span>) as so holy that no one + can touch him without being killed by the magical power which + pervades his sacred person. But since contact with him is sometimes + unavoidable, they have devised a means whereby the sinner can + escape with his life. Kneeling down before the king he touches the + back of the royal hand <span class="tei tei-pb" id="page133">[pg + 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a> + with the back of his own, then snaps his fingers; afterwards he + lays the palm of his hand on the palm of the king's hand, then + snaps his fingers again. This ceremony is repeated four or five + times, and averts the imminent danger of death.<a id="noteref_486" + name="noteref_486" href="#note_486"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">486</span></span></a> In + Tonga it was believed that if any one fed himself with his own + hands after touching the sacred person of a superior chief or + anything that belonged to him, he would swell up and die; the + sanctity of the chief, like a virulent poison, infected the hands + of his inferior, and, being communicated through them to the food, + proved fatal to the eater. A commoner who had incurred this danger + could disinfect himself by performing a certain ceremony, which + consisted in touching the sole of a chief's foot with the palm and + back of each of his hands, and afterwards rinsing his hands in + water. If there was no water near, he rubbed his hands with the + juicy stem of a plantain or banana. After that he was free to feed + himself with his own hands without danger of being attacked by the + malady which would otherwise follow from eating with tabooed or + sanctified hands. But until the ceremony of expiation or + disinfection had been performed, if he wished to eat, he had either + to get some one to feed him, or else to go down on his knees and + pick up the food from the ground with his mouth like a beast. He + might not even use a toothpick himself, but might guide the hand of + another person holding the toothpick. The Tongans were subject to + induration of the liver and certain forms of scrofula, which they + often attributed to a failure to perform the requisite expiation + after having inadvertently touched a chief or his belongings. Hence + they often went through the ceremony as a precaution, without + knowing that they had done anything to call for it. The king of + Tonga could not refuse to play his part in the rite by presenting + his foot to such as desired to touch it, even when they applied to + him at an inconvenient time. A fat unwieldy king, who perceived his + subjects approaching with this intention, while he chanced to be + taking his walks abroad, <span class="tei tei-pb" id="page134">[pg + 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a> + has been sometimes seen to waddle as fast as his legs could carry + him out of their way, in order to escape the importunate and not + wholly disinterested expression of their homage. If any one fancied + he might have already unwittingly eaten with tabooed hands, he sat + down before the chief, and, taking the chief's foot, pressed it + against his own stomach, that the food in his belly might not + injure him, and that he might not swell up and die.<a id= + "noteref_487" name="noteref_487" href="#note_487"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">487</span></span></a> Since + scrofula was regarded by the Tongans as a result of eating with + tabooed hands, we may conjecture that persons who suffered from it + among them often resorted to the touch or pressure of the king's + foot as a cure for their malady. The analogy of the custom with the + old English practice of bringing scrofulous patients to the king to + be healed by his touch is sufficiently obvious, and suggests, as I + have already pointed out elsewhere, that among our own remote + ancestors scrofula may have obtained its name of the King's Evil, + from a belief, like that of the Tongans, that it was caused as well + as cured by contact with the divine majesty of kings.<a id= + "noteref_488" name="noteref_488" href="#note_488"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">488</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Fatal effects of contact with + sacred chiefs in New Zealand.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In New Zealand + the dread of the sanctity of chiefs was at least as great as in + Tonga. Their ghostly power, derived from an ancestral spirit or + <span class="tei tei-foreign"><span style= + "font-style: italic">atua</span></span>, diffused itself by + contagion over everything they touched, and could strike dead all + who rashly or unwittingly meddled with it.<a id="noteref_489" name= + "noteref_489" href="#note_489"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">489</span></span></a> For + instance, it once happened that a New Zealand chief of high rank + and great sanctity had left the remains of his dinner by the + wayside. A slave, a stout, hungry fellow, coming up after the chief + had gone, saw the unfinished dinner, and ate it up without asking + questions. Hardly had he finished when <span class="tei tei-pb" id= + "page135">[pg 135]</span><a name="Pg135" id="Pg135" class= + "tei tei-anchor"></a> he was informed by a horror-stricken + spectator that the food of which he had eaten was the chief's. + <span class="tei tei-q">“I knew the unfortunate delinquent well. He + was remarkable for courage, and had signalised himself in the wars + of the tribe,”</span> but <span class="tei tei-q">“no sooner did he + hear the fatal news than he was seized by the most extraordinary + convulsions and cramp in the stomach, which never ceased till he + died, about sundown the same day. He was a strong man, in the prime + of life, and if any pakeha [European] freethinker should have said + he was not killed by the <span class="tei tei-foreign"><span style= + "font-style: italic">tapu</span></span> of the chief, which had + been communicated to the food by contact, he would have been + listened to with feelings of contempt for his ignorance and + inability to understand plain and direct evidence.”</span><a id= + "noteref_490" name="noteref_490" href="#note_490"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">490</span></span></a> This + is not a solitary case. A Maori woman having eaten of some fruit, + and being afterwards told that the fruit had been taken from a + tabooed place, exclaimed that the spirit of the chief, whose + sanctity had been thus profaned, would kill her. This was in the + afternoon, and next day by twelve o'clock she was dead.<a id= + "noteref_491" name="noteref_491" href="#note_491"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">491</span></span></a> An + observer who knows the Maoris well, says, <span class= + "tei tei-q">“Tapu [taboo] is an awful weapon. I have seen a strong + young man die the same day he was tapued; the victims die under it + as though their strength ran out as water.”</span><a id= + "noteref_492" name="noteref_492" href="#note_492"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">492</span></span></a> A + Maori chief's tinder-box was once the means of killing several + persons; for, having been lost by him, and found by some men who + used it to light their pipes, they died of fright on learning to + whom it had belonged. So, too, the garments of a high New Zealand + chief will kill any one else who wears them. A chief was observed + by a missionary to throw down a precipice a blanket which he found + too heavy to carry. Being asked by the missionary why he did not + leave it on a tree for the use of a future traveller, the chief + replied that <span class="tei tei-q">“it was the fear of its being + taken by another which caused him to throw it where he did, for if + it were worn, his tapu”</span> (that is, his spiritual power + communicated by contact to the blanket and through the blanket to + the man) <span class="tei tei-q">“would <span class="tei tei-pb" + id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class= + "tei tei-anchor"></a> kill the person.”</span><a id="noteref_493" + name="noteref_493" href="#note_493"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">493</span></span></a> For a + similar reason a Maori chief would not blow a fire with his mouth; + for his sacred breath would communicate its sanctity to the fire, + which would pass it on to the pot on the fire, which would pass it + on to the meat in the pot, which would pass it on to the man who + ate the meat, which was in the pot, which stood on the fire, which + was breathed on by the chief; so that the eater, infected by the + chief's breath conveyed through these intermediaries, would surely + die.<a id="noteref_494" name="noteref_494" href= + "#note_494"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">494</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Examples of the fatal effects of + imagination in other parts of the world.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in the + Polynesian race, to which the Maoris belong, superstition erected + round the persons of sacred chiefs a real, though at the same time + purely imaginary barrier, to transgress which actually entailed the + death of the transgressor whenever he became aware of what he had + done. This fatal power of the imagination working through + superstitious terrors is by no means confined to one race; it + appears to be common among savages. For example, among the + aborigines of Australia a native will die after the infliction of + even the most superficial wound if only he believes that the weapon + which inflicted the wound had been sung over and thus endowed with + magical virtue. He simply lies down, refuses food, and pines + away.<a id="noteref_495" name="noteref_495" href= + "#note_495"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">495</span></span></a> + Similarly among some of the Indian tribes of Brazil, if the + medicine-man predicted the death of any one who had offended him, + <span class="tei tei-q">“the wretch took to his hammock instantly + in such full expectation of dying, that he would neither eat nor + drink, and the prediction was a sentence which faith effectually + executed.”</span><a id="noteref_496" name="noteref_496" href= + "#note_496"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">496</span></span></a> + Speaking of certain African races Major Leonard observes: + <span class="tei tei-q">“I have seen more than one hardened old + Haussa soldier dying steadily and by inches, because he believed + himself to be bewitched; so that no nourishment or medicines that + were given to him had the slightest effect either to check the + mischief or to improve his condition in any way, and nothing was + able to divert him from a fate which he considered inevitable. In + the same way, and under very similar conditions, I have seen + Kru-men and others die, in spite of every effort that was made to + save them, simply because they had made <span class="tei tei-pb" + id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class= + "tei tei-anchor"></a> up their minds, not (as we thought at the + time) to die, but that being in the clutch of malignant demons they + were bound to die.”</span><a id="noteref_497" name="noteref_497" + href="#note_497"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">497</span></span></a> The + Capuchin missionary Merolla da Sorrento, who travelled in the West + African kingdom of Congo in the latter part of the seventeenth + century, has described a remarkable case of death wrought purely by + superstitious fear. He says: <span class="tei tei-q">“It is a + custom that either the parents or the wizards give certain rules to + be inviolably observed by the young people, and which they call + <span class="tei tei-foreign"><span style= + "font-style: italic">chegilla</span></span>: these are to abstain + from eating either some sorts of poultry, the flesh of some kinds + of wild beasts, such and such fruits, roots either raw or boiled + after this or another manner, with several other ridiculous + injunctions of the like nature, too many to be enumerated here. You + would wonder with what religious observance these commands are + obeyed. These young people would sooner chuse to fast several days + together, than to taste the least bit of what has been forbidden + them; and if it sometimes happen that the <span class= + "tei tei-foreign"><span style= + "font-style: italic">chegilla</span></span> has been neglected to + have been given them by their parents, they think they shall + presently die unless they go immediately to receive it from the + wizards. A certain young negro, being upon a journey, lodged in a + friend's house by the way: his friend, before he went out the next + morning, had got a wild hen ready for his breakfast, they being + much better than the tame ones. The negro hereupon demanded, + <span class="tei tei-q">‘If it were a wild hen?’</span> His host + answered, <span class="tei tei-q">‘No’</span>: then he fell on + heartily, and afterwards proceeded on his journey. About four years + after these two met together again, and the aforesaid negro being + not yet married, his old friend asked him, <span class= + "tei tei-q">‘If he would eat a wild hen?’</span> To which he + answered, <span class="tei tei-q">‘That he had received the + <span class="tei tei-foreign"><span style= + "font-style: italic">chegilla</span></span>, and therefore could + not.’</span> Hereat the host began immediately to laugh, enquiring + of him, <span class="tei tei-q">‘What made him refuse it now, when + he had eaten one at his table about four years ago?’</span> At the + hearing of this the negro immediately fell a trembling, and + suffered himself to be so far possessed with the effects of + imagination, that he died in less than twenty-four hours + after.”</span><a id="noteref_498" name="noteref_498" href= + "#note_498"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">498</span></span></a></p> + </div><span class="tei tei-pb" id="page138">[pg 138]</span><a name= + "Pg138" id="Pg138" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc33" id="toc33"></a> <a name="pdf34" id="pdf34"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Mourners tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The taboos observed by sacred + kings resemble those imposed on persons who are commonly + regarded as unclean, such as menstruous women, homicides, and + so forth. Taboos laid on persons who have been in contact with + the dead in New Zealand.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus regarding + his sacred chiefs and kings as charged with a mysterious spiritual + force which so to say explodes at contact, the savage naturally + ranks them among the dangerous classes of society, and imposes upon + them the same sort of restraints that he lays on manslayers, + menstruous women, and other persons whom he looks upon with a + certain fear and horror. For example, sacred kings and priests in + Polynesia were not allowed to touch food with their hands, and had + therefore to be fed by others;<a id="noteref_499" name= + "noteref_499" href="#note_499"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">499</span></span></a> and + as we have just seen, their vessels, garments, and other property + might not be used by others on pain of disease and death. Now + precisely the same observances are exacted by some savages from + girls at their first menstruation, women after childbirth, + homicides, mourners, and all persons who have come into contact + with the dead. Thus, for example, to begin with the last class of + persons, among the Maoris any one who had handled a corpse, helped + to convey it to the grave, or touched a dead man's bones, was cut + off from all intercourse and almost all communication with mankind. + He could not enter any house, or come into contact with any person + or thing, without utterly bedevilling them. He might not even touch + food with his hands, which had become so frightfully tabooed or + unclean as to be quite useless. Food would be set for him on the + ground, and he <span class="tei tei-pb" id="page139">[pg + 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a> + would then sit or kneel down, and, with his hands carefully held + behind his back, would gnaw at it as best he could. In some cases + he would be fed by another person, who with outstretched arm + contrived to do it without touching the tabooed man; but the feeder + was himself subjected to many severe restrictions, little less + onerous than those which were imposed upon the other. In almost + every populous village there lived a degraded wretch, the lowest of + the low, who earned a sorry pittance by thus waiting upon the + defiled. Clad in rags, daubed from head to foot with red ochre and + stinking shark oil, always solitary and silent, generally old, + haggard, and wizened, often half crazed, he might be seen sitting + motionless all day apart from the common path or thoroughfare of + the village, gazing with lack-lustre eyes on the busy doings in + which he might never take a part. Twice a day a dole of food would + be thrown on the ground before him to munch as well as he could + without the use of his hands; and at night, huddling his greasy + tatters about him, he would crawl into some miserable lair of + leaves and refuse, where, dirty, cold, and hungry, he passed, in + broken ghost-haunted slumbers, a wretched night as a prelude to + another wretched day. Such was the only human being deemed fit to + associate at arm's length with one who had paid the last offices of + respect and friendship to the dead. And when, the dismal term of + his seclusion being over, the mourner was about to mix with his + fellows once more, all the dishes he had used in his seclusion were + diligently smashed, and all the garments he had worn were carefully + thrown away, lest they should spread the contagion of his + defilement among others,<a id="noteref_500" name="noteref_500" + href="#note_500"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">500</span></span></a> just + as the vessels and clothes of sacred kings and chiefs are destroyed + or cast away for a similar reason. So complete in these respects is + the analogy which the savage traces between the spiritual + influences that emanate from divinities and from the dead, between + the odour of sanctity and the stench of corruption.</p><span class= + "tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rule which forbids persons who + have been in contact with a corpse to touch food with their + hands seems to have been universal in Polynesia. A rule of the + same sort is observed in Melanesia and Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The rule which + forbids persons who have been in contact with the dead to touch + food with their hands would seem to have been universal in + Polynesia. Thus in Samoa <span class="tei tei-q">“those who + attended the deceased were most careful not to handle food, and for + days were fed by others as if they were helpless infants. Baldness + and the loss of teeth were supposed to be the punishment inflicted + by the household god if they violated the rule.”</span><a id= + "noteref_501" name="noteref_501" href="#note_501"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">501</span></span></a> + Again, in Tonga, <span class="tei tei-q">“no person can touch a + dead chief without being taboo'd for ten lunar months, except + chiefs, who are only taboo'd for three, four, or five months, + according to the superiority of the dead chief; except again it be + the body of Tooitonga [the great divine chief], and then even the + greatest chief would be taboo'd ten months, as was the case with + Finow's wife above mentioned. During the time a man is taboo'd he + must not feed himself with his own hands, but must be fed by + somebody else: he must not even use a toothpick himself, but must + guide another person's hand holding the toothpick. If he is hungry + and there is no one to feed him, he must go down upon his hands and + knees, and pick up his victuals with his mouth: and if he infringes + upon any of these rules, it is firmly expected that he will swell + up and die: and this belief is so strong that Mr. Mariner thinks no + native ever made an experiment to prove the contrary. They often + saw him feed himself with his hands after having touched dead + chiefs, and not observing his health to decline, they attributed it + to his being a foreigner, and being governed by different + gods.”</span><a id="noteref_502" name="noteref_502" href= + "#note_502"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">502</span></span></a> + Again, in Wallis Island <span class="tei tei-q">“contact with a + corpse subjects the hands to the law of taboo till they are washed, + which is not done for several weeks. Until that purification has + taken place, the tabooed persons may not themselves put food to + their mouths; other people render them that service.”</span><a id= + "noteref_503" name="noteref_503" href="#note_503"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">503</span></span></a> A + rule <span class="tei tei-pb" id="page141">[pg 141]</span><a name= + "Pg141" id="Pg141" class="tei tei-anchor"></a> of the same sort is + or was observed in various parts of Melanesia. Thus in Fiji the + taboo for handling a dead chief lasted from one to ten months + according to his rank; for a commoner it lasted not more than four + days. It was commonly resorted to by the lazy and idle; for during + the time of their seclusion they were not only provided with food, + but were actually fed by attendants or ate their food from the + ground.<a id="noteref_504" name="noteref_504" href= + "#note_504"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">504</span></span></a> + Similarly in the Motu tribe of New Guinea a man is tabooed, + generally for three days, after handling a corpse, and while the + taboo lasts he may not touch food with his hands. At the end of the + time he bathes and the taboo is over.<a id="noteref_505" name= + "noteref_505" href="#note_505"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">505</span></span></a> So in + New Caledonia the two men who are charged with the duty of burying + and guarding a corpse have to remain in seclusion and observe a + number of rules of abstinence. They live apart from their wives. + They may not shave or cut their hair. Their food is laid for them + on leaves and they take it up with their mouth or a stick; but + oftener an attendant feeds them, just as he might feed a man whose + limbs were palsied.<a id="noteref_506" name="noteref_506" href= + "#note_506"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">506</span></span></a> So + among the Nandi of British East Africa persons who have handled a + corpse bathe in a river, anoint their bodies with fat, partially + shave their heads, and live in the hut of the deceased for four + days. All these days they may not be seen by boys or women: they + may not drink milk; and they may not touch food with their hands, + but must eat it with the help of a potsherd or chip of a + gourd.<a id="noteref_507" name="noteref_507" href= + "#note_507"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">507</span></span></a> + Similarly in the Ba-Pedi and Ba-Thonga tribes of South Africa men + who have dug a grave may not touch food with their fingers till the + rites of their purification are accomplished; meantime they eat + with the help of special spoons. If they broke this rule, it is + thought that they would be consumptive.<a id="noteref_508" name= + "noteref_508" href="#note_508"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">508</span></span></a> So in + the Ngarigo tribe of New South Wales a novice who has just passed + through the ceremony <span class="tei tei-pb" id="page142">[pg + 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a> + of initiation has to go away to the mountains and stay there for a + while, sometimes for more than six months, under the charge of one + or more old men; and all the time of his absence among the + mountains he may not touch cooked food with his hands; the food is + put into his mouth by the man who looks after him.<a id= + "noteref_509" name="noteref_509" href="#note_509"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">509</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos laid on mourners among the + Indian tribes of North America.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Shuswap of British Columbia widows and widowers in mourning are + secluded and forbidden to touch their own head or body; the cups + and cooking-vessels which they use may be used by no one else. They + must build a sweat-house beside a creek, sweat there all night and + bathe regularly, after which they must rub their bodies with + branches of spruce. The branches may not be used more than once, + and when they have served their purpose they are stuck into the + ground all round the hut. No hunter would come near such mourners, + for their presence is unlucky. If their shadow were to fall on any + one, he would be taken ill at once. They employ thorn bushes for + bed and pillow, in order to keep away the ghost of the deceased; + and thorn bushes are also laid all around their beds.<a id= + "noteref_510" name="noteref_510" href="#note_510"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">510</span></span></a> This + last precaution shews clearly what the spiritual danger is which + leads to the exclusion of such persons from ordinary society; it is + simply a fear of the ghost who is supposed to be hovering near + them. Among the Thompson Indians of British Columbia the persons + who handled a corpse and dug the grave were secluded for four days. + They fasted until the body was buried, after which they were given + food apart from the other people. They would not touch the food + with their hands, but must put it into their mouths with + sharp-pointed sticks. They ate off a small mat, and drank out of + birch-bark cups, which, together with the mat, were thrown away at + the end of the four days. The first four mouthfuls of food, as well + as of water, had to be spit into the fire. During their seclusion + they bathed in a stream and might not sleep with their wives. + Widows and widowers were obliged to observe rules of a similar + kind. Immediately after the death they went out and passed through + a patch of <span class="tei tei-pb" id="page143">[pg + 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a> + rose-bushes four times, probably in order to rid themselves of the + ghost, who might be supposed to stick on a thorn. For a year they + had to sleep on a bed of fir-boughs, on which sticks of rose-bushes + were laid; many wore twigs of rose-bush and juniper in a piece of + buckskin on their persons. The first four days they might not touch + their food, but ate with sharp-pointed sticks and spat out the + first four mouthfuls of each meal, and the first four of water, + into the fire. A widower might not fish at another man's + fishing-place or with another man's net; if he did, it would make + the place and the net useless for the season. If he transplanted a + trout into another lake, before releasing it he blew on the head of + the fish, and after chewing deer-fat, he spat some of the grease on + its head in order to remove the baneful effect of his touch. Then + he let the trout go, bidding it farewell, and asking it to + propagate its kind in plenty. Any grass or branches that a widow or + widower sat or lay down on withered up. If a widow should break + sticks or boughs, her hands or arms would also break. She might not + pick berries for a year, else the whole crop of berries would fall + off the bushes or wither up. She might not cook food or fetch water + for her children, nor let them lie down on her bed, nor should she + lie or sit where they slept. Sometimes a widow would wear a + breech-cloth made of dry bunch-grass for several days to prevent + her husband's ghost from having intercourse with her.<a id= + "noteref_511" name="noteref_511" href="#note_511"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">511</span></span></a> Among + the Tinneh or Déné Indians of North-West America all who have + handled a corpse are subject to many restrictions and taboos. They + are debarred for a certain period from eating any fresh meat: they + may never use a knife to cut their food but must tear it with their + teeth: they may not drink out of a vessel in common use, but must + employ a gourd which they carry about for the purpose; and they + wear peeled willow wands about their arms and necks or carry them + in their hands as disinfectants to annul the evil consequences + which are supposed to follow from handling the dead.<a id= + "noteref_512" name="noteref_512" href="#note_512"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">512</span></span></a> Among + the <span class="tei tei-pb" id="page144">[pg 144]</span><a name= + "Pg144" id="Pg144" class="tei tei-anchor"></a> Indian tribes of + Queen Charlotte Sound a widow or widower goes into special mourning + for a month; among the Koskimos the period of mourning is four + months. During this time he or she lives apart in a very small hut + behind the house, eating and drinking alone, and using for that + purpose dishes which are not employed by other members of the + tribe.<a id="noteref_513" name="noteref_513" href= + "#note_513"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">513</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion of widows and widowers + in the Philippines and New Guinea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Agutainos, who inhabit Palawan, one of the Philippine Islands, a + widow may not leave her hut for seven or eight days after the + death; and even then she may only go out at an hour when she is not + likely to meet anybody, for whoever looks upon her dies a sudden + death. To prevent this fatal catastrophe, the widow knocks with a + wooden peg on the trees as she goes along, thus warning people of + her dangerous proximity; and the very trees on which she knocks + soon die.<a id="noteref_514" name="noteref_514" href= + "#note_514"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">514</span></span></a> So + poisonous is the atmosphere of death that surrounds those to whom + the ghost of the departed may be thought to cleave. In the Mekeo + district of British New Guinea a widower loses all his civil rights + and becomes a social outcast, an object of fear and horror, shunned + by all. He may not cultivate a garden, nor shew himself in public, + nor traverse the village, nor walk on the roads and paths. Like a + wild beast he must skulk in the long grass and the bushes; and if + he sees or hears any one coming, especially a woman, he must hide + behind a tree or a thicket. If he wishes to fish or hunt, he must + do it alone and at night. If he would consult any one, even the + missionary, he does so by stealth and at night; he seems to have + lost his voice and speaks only in whispers. Were he to join a party + of fishers or hunters, his presence would bring misfortune on them; + the ghost of his dead wife would frighten away the fish or the + game. He goes about everywhere and at all times armed with a + tomahawk to defend himself, not only against wild boars in the + jungle, but against the dreaded spirit of his departed spouse, who + would do him an ill turn if she <span class="tei tei-pb" id= + "page145">[pg 145]</span><a name="Pg145" id="Pg145" class= + "tei tei-anchor"></a> could; for all the souls of the dead are + malignant and their only delight is to harm the living.<a id= + "noteref_515" name="noteref_515" href="#note_515"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">515</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc35" id="toc35"></a> <a name="pdf36" id="pdf36"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 3. Women tabooed at Menstruation + and Childbirth.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos imposed on women at + menstruation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In general, we + may say that the prohibition to use the vessels, garments, and so + on of certain persons, and the effects supposed to follow an + infraction of the rule, are exactly the same whether the persons to + whom the things belong are sacred or what we might call unclean and + polluted. As the garments which have been touched by a sacred chief + kill those who handle them, so do the things which have been + touched by a menstruous woman. An Australian blackfellow, who + discovered that his wife had lain on his blanket at her menstrual + period, killed her and died of terror himself within a + fortnight.<a id="noteref_516" name="noteref_516" href= + "#note_516"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">516</span></span></a> Hence + Australian women at these times are forbidden under pain of death + to touch anything that men use, or even to walk on a path that any + man frequents. They are also secluded at childbirth, and all + vessels used by them during their seclusion are burned.<a id= + "noteref_517" name="noteref_517" href="#note_517"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">517</span></span></a> In + Uganda the pots which a woman touches while the impurity of + childbirth or of menstruation is on her should be destroyed; spears + and shields defiled by her touch are not destroyed but only + purified.<a id="noteref_518" name="noteref_518" href= + "#note_518"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">518</span></span></a> No + Esquimaux of Alaska will willingly drink out of the same cup or eat + out of the same dish that has been used by a woman at her + confinement until it has been purified by certain + incantations.<a id="noteref_519" name="noteref_519" href= + "#note_519"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">519</span></span></a> + Amongst some of the Indians of North America, women at menstruation + are forbidden to touch men's utensils, which would be so defiled by + their touch that their subsequent use would be attended by certain + mischief or misfortune.<a id="noteref_520" name="noteref_520" href= + "#note_520"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">520</span></span></a> For + instance, in some of the Tinneh <span class="tei tei-pb" id= + "page146">[pg 146]</span><a name="Pg146" id="Pg146" class= + "tei tei-anchor"></a> or Déné tribes girls verging on maturity take + care that the dishes out of which they eat are used by no one else. + When their first periodical sickness comes on, they are fed by + their mothers or nearest kinswomen, and will on no account touch + their food with their own hands. At the same time they abstain from + touching their heads with their hands, and keep a small stick to + scratch their heads with when they itch. They remain outside the + house in a hut built for the purpose, and wear a skull-cap made of + skin to fit very tight, which they never lay aside till the first + monthly infirmity is over. A fringe of shells, bones, and so on + hangs down from their forehead so as to cover their eyes, lest any + malicious sorcerer should harm them during this critical + period.<a id="noteref_521" name="noteref_521" href= + "#note_521"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">521</span></span></a> + <span class="tei tei-q">“Among all the Déné and most other American + tribes, hardly any other being was the object of so much dread as a + menstruating woman. As soon as signs of that condition made + themselves apparent in a young girl she was carefully segregated + from all but female company, and had to live by herself in a small + hut away from the gaze of the villagers or of the male members of + the roving band. While in that awful state, she had to abstain from + touching anything belonging to man, or the spoils of any venison or + other animal, lest she would thereby pollute the same, and condemn + the hunters to failure, owing to the anger of the game thus + slighted. Dried fish formed her diet, and cold water, absorbed + through a drinking tube, was her only beverage. Moreover, as the + very sight of her was dangerous to society, a special skin bonnet, + with fringes falling over her face down to her breast, hid her from + the public gaze, even some time <span class="tei tei-pb" id= + "page147">[pg 147]</span><a name="Pg147" id="Pg147" class= + "tei tei-anchor"></a> after she had recovered her normal + state.”</span><a id="noteref_522" name="noteref_522" href= + "#note_522"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">522</span></span></a> Among + the Bribri Indians of Costa Rica a menstruous woman is regarded as + unclean (<span class="tei tei-foreign"><span style= + "font-style: italic">bukuru</span></span>). The only plates she may + use for her food are banana leaves, which, when she has done with + them, she throws away in some sequestered spot; for were a cow to + find them and eat them, the animal would waste away and perish. And + she drinks out of a special vessel for a like reason; because if + any one drank out of the same cup after her, he would surely + die.<a id="noteref_523" name="noteref_523" href= + "#note_523"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">523</span></span></a> In + the islands of Mabuiag and Saibai, in Torres Straits, girls at + their first menstruation are strictly secluded from the sight of + men. In Mabuiag the seclusion lasts three months, in Saibai about a + fortnight. During the time of her separation the girl is forbidden + to feed herself or to handle food, which is put into her mouth by + women or girls told off to wait on her.<a id="noteref_524" name= + "noteref_524" href="#note_524"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">524</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos imposed on women in + childbed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among many + peoples similar restrictions are imposed on women in childbed and + apparently for similar reasons; at such periods women are supposed + to be in a dangerous condition which would infect any person or + thing they might touch; hence they are put into quarantine until, + with the recovery of their health and strength, the imaginary + danger has passed away. Thus, in Tahiti a woman after childbirth + was secluded for a fortnight or three weeks in a temporary hut + erected on sacred ground; during the time of her seclusion she was + debarred from touching provisions, and had to be fed by another. + Further, if any one else touched the child at this period, he was + subjected to the same restrictions as the mother until the ceremony + of her purification had been performed.<a id="noteref_525" name= + "noteref_525" href="#note_525"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">525</span></span></a> + Similarly in Manahiki, an island of the Southern Pacific, for ten + days after her delivery a woman was not allowed to handle food, and + had to be fed by some other person.<a id="noteref_526" name= + "noteref_526" href="#note_526"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">526</span></span></a> In + the Sinaugolo tribe of British New Guinea, for about a month after + her confinement <span class="tei tei-pb" id="page148">[pg + 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a> a + woman may not prepare or handle food; she may not even cook for + herself, and when she is eating the food made ready for her by her + friends she must use a sharpened stick to transfer it to her + mouth.<a id="noteref_527" name="noteref_527" href= + "#note_527"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">527</span></span></a> + Similarly in the Roro and Mekeo districts of British New Guinea a + woman after childbirth becomes for a time taboo (<span class= + "tei tei-foreign"><span style= + "font-style: italic">opu</span></span>), and any person or thing + she may chance to touch becomes taboo also. Accordingly during this + time she abstains from cooking; for were she to cook food, not only + the victuals themselves but the pot and the fire would be tabooed, + so that nobody could eat the victuals, or use the pot, or warm + himself at the fire. Further at meals she may not dip her hand into + the dish and help herself, as the natives commonly do; she must use + for the purpose a long fork, with which she takes up the bananas, + sweet potatoes, yams, and so forth, in order not to contaminate the + rest of the food in the vessel by the touch of her fingers. If she + wishes to drink, a gourd is set before her, and wrapping up her + hands in a cloth or coco-nut fibre she pours the water into a small + calabash for her use; or she may pour the water directly into her + mouth without letting the gourd touch her lips. If anything has to + be handed to her, it is not given from hand to hand but reached to + her at the end of a long stick.<a id="noteref_528" name= + "noteref_528" href="#note_528"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">528</span></span></a> + Similarly in the island of Kadiak, off Alaska, a woman about to be + delivered retires to a miserable low hovel built of reeds, where + she must remain for twenty days after the birth of her child, + whatever the season may be, and she is considered so unclean that + no one will touch her, and food is reached to her on sticks.<a id= + "noteref_529" name="noteref_529" href="#note_529"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">529</span></span></a> In + the Ba-Pedi and Ba-Thonga tribes of South Africa a woman in + childbed may not touch her food with her hands all the time of her + seclusion; she must eat with the help of a wooden spoon. + <span class="tei tei-pb" id="page149">[pg 149]</span><a name= + "Pg149" id="Pg149" class="tei tei-anchor"></a> They think that if + she touched her victuals she might infect them with her bloody + flux, and that having partaken of such tainted food she would fall + into a consumption.<a id="noteref_530" name="noteref_530" href= + "#note_530"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">530</span></span></a> The + Bribri Indians regard the pollution of childbed as much more + dangerous even than that of menstruation. When a woman feels her + time approaching, she informs her husband, who makes haste to build + a hut for her in a lonely spot. There she must live alone, holding + no converse with anybody save her mother or another woman. After + her delivery the medicine-man purifies her by breathing on her and + laying an animal, it matters not what, upon her. But even this + ceremony only mitigates her uncleanness into a state considered to + be equivalent to that of a menstruous woman; and for a full lunar + month she must live apart from her housemates, observing the same + rules with regard to eating and drinking as at her monthly periods. + The case is still worse, the pollution is still more deadly, if she + has had a miscarriage or has been delivered of a stillborn child. + In that case she may not go near a living soul: the mere contact + with things she has used is exceedingly dangerous: her food is + handed to her at the end of a long stick. This lasts generally for + three weeks, after which she may go home subject only to the + restrictions incident to an ordinary confinement.<a id= + "noteref_531" name="noteref_531" href="#note_531"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">531</span></span></a> Among + the Adivi or forest Gollas of Southern India, when a woman feels + the first pains of labour, she is turned clean out of the village + and must take up her quarters in a little hut made of leaves or + mats about two hundred yards away. In this hut she must bring forth + her offspring unaided, unless a midwife can be fetched in time to + be with her before the child is born; if the midwife arrives after + the birth has taken place she may not go near the woman. For ninety + days the mother lives in the hut by herself. If any one touches + her, he or she becomes, like the mother herself, an outcast and is + expelled from the village for three months, The woman's husband + generally makes a little hut about fifty yards from hers and stays + in it sometimes to watch over her, but he may not go near her on + pain of being an <span class="tei tei-pb" id="page150">[pg + 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a> + outcast for three months. Food is placed on the ground near the + woman's hut and she takes it. On the fourth day after the birth a + woman of the village goes to her and pours water on her, but may + not come into contact with her. On the fifth day the villagers + clear away the stones and thorny bushes from a patch of ground + about ten yards on the village side of the hut, and to this + clearing the woman removes her hut unaided; no one may help her to + do so. On the ninth, fifteenth, and thirtieth days she again shifts + her hut nearer and nearer to the village; and again once in each of + the two following months she brings her hut still nearer. On the + ninetieth day of her seclusion the woman is called out from her + hut, washed, clad in clean clothes, and after being taken to the + village temple is conducted to her own house by a man of the caste, + who performs purificatory ceremonies.<a id="noteref_532" name= + "noteref_532" href="#note_532"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">532</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Dangers apprehended from women in + childbed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These customs + shew that in the opinion of some primitive peoples a woman at and + after childbirth is pervaded by a certain dangerous influence which + can infect anything and anybody she touches; so that in the + interest of the community it becomes necessary to seclude her from + society for a while until the virulence of the infection has passed + away, when, after submitting to certain rites of purification, she + is again free to mingle with her fellows. This dread of lying-in + women appears to be widespread, for the practice of shutting them + up at such times in lonely huts away from the rest of the people is + very common. Sometimes the nature of the danger which is + apprehended from them is explicitly stated. Thus in the island of + Tumleo, off German New Guinea, after the birth of her first child a + woman is shut up with her infant for five to eight days, during + which no man, not even her husband, may see her; for the men think + that were they to see her, their bodies would swell up and they + would die.<a id="noteref_533" name="noteref_533" href= + "#note_533"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">533</span></span></a> + Apparently their notion is that the sight of a woman who has just + been big with child will, on <span class="tei tei-pb" id= + "page151">[pg 151]</span><a name="Pg151" id="Pg151" class= + "tei tei-anchor"></a> the principles of homoeopathic magic, make + their bodies big also to bursting. The Sulka of New Britain imagine + that, when a woman has been delivered of a child, the men become + cowardly, weapons lose their force, and the slips which are to be + planted out are deprived of their power of germinating. Hence they + perform a ceremony which is intended to counteract this mysterious + influence on men and plants. As soon as it is known that a woman + has been brought to bed, all the male population of the village + assembles in the men's clubhouse. Branches of a strong-smelling + tree are fetched, the twigs are broken off, the leaves stripped off + and put on the fire. All the men present then seize branches with + young buds. One of them holds ginger in his hand, which, after + reciting a spell over it, he distributes to the others. They chew + it and spit it out on the twigs, and these twigs are afterwards + laid on the shields and other weapons in the house, and also on the + slips which are to be planted; moreover they are fastened on the + roofs and over the doorways of the houses. In this way they seek to + annul the noxious infection of childbirth.<a id="noteref_534" name= + "noteref_534" href="#note_534"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">534</span></span></a> Among + the Yabim of German New Guinea, when a birth has taken place in the + village, all the inhabitants remain at home next morning + <span class="tei tei-q">“in order that the fruits of the field may + not be spoiled.”</span><a id="noteref_535" name="noteref_535" href= + "#note_535"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">535</span></span></a> + Apparently they fear that if they went out to their fields and + gardens immediately after a woman had been brought to bed, they + would carry with them a dangerous contagion which might blight the + crops. When a Herero woman has given birth to a child, her female + companions hastily construct a special hut for her to which she is + transferred. Both the hut and the woman are sacred and <span class= + "tei tei-q">“for this reason, the men are not allowed to see the + lying-in woman until the navel string has separated from the child, + otherwise they would become weaklings, and when later they + <span class="tei tei-foreign"><span style= + "font-style: italic">yumbana</span></span>, that is, go to war with + spear and bow, they would be shot.”</span><a id="noteref_536" name= + "noteref_536" href="#note_536"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">536</span></span></a> Thus + the Herero like the Sulka appear to imagine that the <span class= + "tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" + class="tei tei-anchor"></a> weakness of a lying-in woman can, on + the principles of homoeopathic magic, infect any men who may chance + to see her.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Dangers apprehended from women in + childbed by Indians and Esquimaux.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Saragacos Indians of eastern Ecuador, as soon as a woman feels the + travail-pangs beginning, she retires into the forest to a distance + of three or four leagues from her home, where she takes up her + abode in a hut of leaves which has been already prepared for her. + <span class="tei tei-q">“This banishment,”</span> we are told, + <span class="tei tei-q">“is the fruit of the superstition of these + Indians, who are persuaded that the spirit of evil would attach + himself to their house if the women were brought to bed in + it.”</span><a id="noteref_537" name="noteref_537" href= + "#note_537"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">537</span></span></a> The + Esquimaux of Baffin Land think that the body of a lying-in woman + exhales a vapour which would adhere to the souls of seals if she + ate the flesh of any seals except such as have been caught by her + husband, by a boy, or by an aged man. <span class= + "tei tei-q">“Cases of premature birth require particularly careful + treatment. The event must be announced publicly, else dire results + will follow. If a woman should conceal from the other people that + she has had a premature birth, they might come near her, or even + eat in her hut of the seals procured by her husband. The vapor + arising from her would thus affect them, and they would be avoided + by the seals. The transgression would also become attached to the + soul of the seal, which would take it down to Sedna,”</span> the + mythical mother of the sea-mammals, who lives in the lower world + and controls the destinies of mankind.<a id="noteref_538" name= + "noteref_538" href="#note_538"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">538</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Dangers apprehended from women in + childbed by Bantu tribes of South Africa. Dangers apprehended + from a concealed miscarriage.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some Bantu + tribes of South Africa entertain even more exaggerated notions of + the virulent infection spread by a woman who has had a miscarriage + and has concealed it. An experienced observer of these people tells + us that the blood of childbirth <span class="tei tei-q">“appears to + the eyes of the South Africans to be tainted with a pollution still + more dangerous than that of the menstrual fluid. The husband is + excluded from the hut for eight days of the lying-in period, + chiefly from fear that he might be contaminated by this secretion. + <span class="tei tei-pb" id="page153">[pg 153]</span><a name= + "Pg153" id="Pg153" class="tei tei-anchor"></a> He dare not take his + child in his arms for the three first months after the birth. But + the secretion of childbed is particularly terrible when it is the + product of a miscarriage, especially <em class= + "tei tei-emph"><span style="font-style: italic">a concealed + miscarriage</span></em>. In this case it is not merely the man who + is threatened or killed, it is the whole country, it is the sky + itself which suffers. By a curious association of ideas a + physiological fact causes cosmic troubles!”</span><a id= + "noteref_539" name="noteref_539" href="#note_539"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">539</span></span></a> Thus, + for example, the Ba-Pedi believe that a woman who has procured + abortion can kill a man merely by lying with him; her victim is + poisoned, shrivels up, and dies within a week. As for the + disastrous effect which a miscarriage may have on the whole country + I will quote the words of a medicine-man and rain-maker of the + Ba-Pedi tribe: <span class="tei tei-q">“When a woman has had a + miscarriage, when she has allowed her blood to flow, and has hidden + the child, it is enough to cause the burning winds to blow and to + parch the country with heat. The rain no longer falls, for the + country is no longer in order. When the rain approaches the place + where the blood is, it will not dare to approach. It will fear and + remain at a distance. That woman has committed a great fault. She + has spoiled the country of the chief, for she has hidden blood + which had not yet been well congealed to fashion a man. That blood + is taboo (<span class="tei tei-foreign"><span style= + "font-style: italic">yila</span></span>). It should never drip on + the road! The chief will assemble his men and say to them, + <span class="tei tei-q">‘Are you in order in your villages?’</span> + Some one will answer, <span class="tei tei-q">‘Such and such a + woman was pregnant and we have not yet seen the child which she has + given birth to.’</span> Then they go and arrest the woman. They say + to her, <span class="tei tei-q">‘Shew us where you have hidden + it.’</span> They go and dig at the spot, they sprinkle the hole + with a decoction of <span class="tei tei-foreign"><span style= + "font-style: italic">mbendoula</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">nyangale</span></span> (two sorts of roots) + prepared in a special pot. They take a little of the earth of this + grave, they throw it into the river, then they bring back water + from the river and sprinkle it where she shed her blood. She + herself must wash every day with the medicine. Then the country + will be moistened again (by rain). Further, we (medicine-men) + summon the women of the country; we tell them to prepare a ball of + the earth which <span class="tei tei-pb" id="page154">[pg + 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a> + contains the blood. They bring it to us one morning. If we wish to + prepare medicine with which to sprinkle the whole country, we + crumble this earth to powder; at the end of five days we send + little boys and little girls, girls that yet know nothing of + women's affairs and have not yet had relations with men. We put the + medicine in the horns of oxen, and these children go to all the + fords, to all the entrances of the country. A little girl turns up + the soil with her mattock, the others dip a branch in the horn and + sprinkle the inside of the hole saying, <span class= + "tei tei-q">‘Rain! rain!’</span> So we remove the misfortune which + the women have brought on the roads; the rain will be able to come. + The country is purified!”</span><a id="noteref_540" name= + "noteref_540" href="#note_540"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">540</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief of the Ba-Thonga that + severe droughts result from the concealment of miscarriages by + women.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Similarly the + Ba-Thonga, another Bantu tribe of South Africa in the valley of the + Limpopo river, attribute severe droughts to the concealment of + miscarriages by women, and they perform the following rites to + remove the pollution and procure rain. A small clearing is made in + a thick and thorny wood, and here a pot is buried in the ground so + that its mouth is flush with the surface. From the pot four + channels run in the form of a cross to the four cardinal points of + the horizon. Then a black ox or a black ram, without a speck of + white on it, is killed and the pot is stuffed with the + half-digested grass found in the animal's stomach. Next, little + girls, still in the age of innocence, are sent to draw water, which + they pour into the pot till it overflows into the four channels. + After that the women assemble, strip off their clothes, and + covering their nakedness only with a scanty petticoat of grass they + dance, leap, and sing, <span class="tei tei-q">“Rain, fall!”</span> + Then they go and dig up the remains of the prematurely born infants + and of twins buried in dry ground on a hill. These they collect in + one place. No man may approach the spot. The women would beat any + male who might be so indiscreet as to intrude on their privacy, and + they would put riddles to him which he would have to answer in the + most filthy language borrowed from the circumcision ceremonies; for + obscene words, which are usually forbidden, are customary and + legitimate on these occasions. The women pour water on the graves + of the <span class="tei tei-pb" id="page155">[pg + 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a> + infants and of twins in order to <span class= + "tei tei-q">“extinguish”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">timula</span></span>) them, as the natives + phrase it; which seems to imply that the graves are thought to be + the source of the scorching heat which is blasting the country. At + the fall of evening they bury all the remains they have discovered, + poking them away in the mud near a stream. Then the rain will be + free to fall.<a id="noteref_541" name="noteref_541" href= + "#note_541"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">541</span></span></a> In + these ceremonies the pouring of water into channels which run in + the direction of the four quarters of the heaven is clearly a charm + based on the principles of homoeopathic magic to procure rain. The + supposed influence of twins over the waters of heaven and the use + of foul language at rain-making ceremonies have been illustrated in + another part of this work.<a id="noteref_542" name="noteref_542" + href="#note_542"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">542</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Dangers apprehended from women in + childbed by some tribes of Annam.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + natives of the Nguôn So'n valley in Annam, during the first month + after a woman has been delivered of a child, all the persons of the + house are supposed to be affected with an evil destiny or ill luck + called <span class="tei tei-foreign"><span style= + "font-style: italic">phong long</span></span>. If a member of such + a household enters another house, the inmates never fail to say to + him, <span class="tei tei-q">“You bring me the <span class= + "tei tei-foreign"><span style="font-style: italic">phong + long</span></span>!”</span> Should a member of a family in which + somebody is seriously ill have to enter a house infected by the + <span class="tei tei-foreign"><span style= + "font-style: italic">phong long</span></span>, on returning home he + always fumigates himself with tea leaves or some other plant in + order to rid himself of the infection which he has contracted; for + they fear that the blood of the woman who has been brought to bed + may harm the patient. All the time a house is tainted with the + <span class="tei tei-foreign"><span style= + "font-style: italic">phong long</span></span>, a branch of cactus + (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Euphorbia antiquorum</span></span>) or + pandanus is hung at the door. The same thing is done to a house + infected by small-pox: it is a danger signal to warn people off. + The <span class="tei tei-foreign"><span style= + "font-style: italic">phong long</span></span> only disappears when + the woman has gone to market for the first time after her + delivery.<a id="noteref_543" name="noteref_543" href= + "#note_543"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">543</span></span></a> A + trace of a similar belief in the dangerous infection of childbirth + may be seen in the rule of ancient Greek religion, which forbade + persons who had handled a corpse or been in contact with a lying-in + woman to enter a temple or approach an altar for a certain time, + sometimes for two days.<a id="noteref_544" name="noteref_544" href= + "#note_544"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">544</span></span></a></p><span class="tei tei-pb" + id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos imposed on lads at + initiation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Restrictions and + taboos like those laid on menstruous and lying-in women are imposed + by some savages on lads at the initiatory rites which celebrate the + attainment of puberty; hence we may infer that at such times young + men are supposed to be in a state like that of women at + menstruation and in childbed. Thus, among the Creek Indians a lad + at initiation had to abstain for twelve moons from picking his ears + or scratching his head with his fingers; he had to use a small + stick for these purposes. For four moons he must have a fire of his + own to cook his food at; and a little girl, a virgin, might cook + for him. During the fifth moon any person might cook for him, but + he must serve himself first, and use one spoon and pan. On the + fifth day of the twelfth moon he gathered corn cobs, burned them to + ashes, and with the ashes rubbed his body all over. At the end of + the twelfth moon he sweated under blankets, and then bathed in + water, which ended the ceremony. While the ceremonies lasted, he + might touch no one but lads who were undergoing a like course of + initiation.<a id="noteref_545" name="noteref_545" href= + "#note_545"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">545</span></span></a> + Caffre boys at circumcision live secluded in a special hut; they + are smeared from head to foot with white clay; they wear tall + head-dresses with horn-like projections and short skirts like those + of ballet-dancers. When their wounds are healed, all the vessels + which they had used during their seclusion and the boyish mantles + which they had hitherto worn are burned, <span class="tei tei-pb" + id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class= + "tei tei-anchor"></a> together with the hut, and the boys rush away + from the burning hut without looking back, <span class= + "tei tei-q">“lest a fearful curse should cling to them.”</span> + After that they are bathed, anointed, and clad in new + garments.<a id="noteref_546" name="noteref_546" href= + "#note_546"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">546</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc37" id="toc37"></a> <a name="pdf38" id="pdf38"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 4. Warriors tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos laid on warriors when they + go forth to fight.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Once more, + warriors are conceived by the savage to move, so to say, in an + atmosphere of spiritual danger which constrains them to practise a + variety of superstitious observances quite different in their + nature from those rational precautions which, as a matter of + course, they adopt against foes of flesh and blood. The general + effect of these observances is to place the warrior, both before + and after victory, in the same state of seclusion or spiritual + quarantine in which, for his own safety, primitive man puts his + human gods and other dangerous characters. Thus when the Maoris + went out on the war-path they were sacred or taboo in the highest + degree, and they and their friends at home had to observe strictly + many curious customs over and above the numerous taboos of ordinary + life. They became, in the irreverent language of Europeans who knew + them in the old fighting days, <span class="tei tei-q">“tabooed an + inch thick”</span>; and as for the leader of the expedition, he was + quite unapproachable.<a id="noteref_547" name="noteref_547" href= + "#note_547"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">547</span></span></a> + Similarly, when the Israelites marched forth to war they were bound + by certain rules of ceremonial purity identical with rules observed + by Maoris and Australian blackfellows on the war-path. The vessels + they used were sacred, and they had to practise continence and a + custom of personal cleanliness of which the original motive, if we + may judge from the avowed motive of savages who conform to the same + custom, was a fear lest the enemy should obtain <span class= + "tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" + class="tei tei-anchor"></a> the refuse of their persons, and thus + be enabled to work their destruction by magic.<a id="noteref_548" + name="noteref_548" href="#note_548"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">548</span></span></a> Among + some Indian tribes of North America a young warrior in his first + campaign had to conform to certain customs, of which two were + identical with the observances imposed by the same Indians on girls + at their first menstruation: the vessels he ate and drank out of + might be touched by no other person, and he was forbidden to + scratch his head or any other part of his body with his fingers; if + he could not help scratching himself, he had to do it with a + stick.<a id="noteref_549" name="noteref_549" href= + "#note_549"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">549</span></span></a> The + latter rule, like the one which forbids a tabooed person to feed + himself with his own fingers, seems to rest on the supposed + sanctity or pollution, whichever we choose to call it, of the + tabooed hands.<a id="noteref_550" name="noteref_550" href= + "#note_550"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">550</span></span></a> + Moreover <span class="tei tei-pb" id="page159">[pg + 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a> + among these Indian tribes the men on the war-path had always to + sleep at night with their faces turned towards their own country; + however uneasy the posture they might not change it. They might not + sit upon the bare ground, nor wet their feet, nor walk on a beaten + path if they could help it; when they had no choice but to walk on + a path, they sought to counteract the ill effect of doing so by + doctoring their legs with certain medicines or charms which they + carried with them for the purpose. No member of the party was + permitted to step over the legs, hands, or body of any other member + who chanced to be sitting or lying on the <span class="tei tei-pb" + id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class= + "tei tei-anchor"></a> ground; and it was equally forbidden to step + over his blanket, gun, tomahawk, or anything that belonged to him. + If this rule was inadvertently broken, it became the duty of the + member whose person or property had been stepped over to knock the + other member down, and it was similarly the duty of that other to + be knocked down peaceably and without resistance. The vessels out + of which the warriors ate their food were commonly small bowls of + wood or birch bark, with marks to distinguish the two sides; in + marching from home the Indians invariably drank out of one side of + the bowl, and in returning they drank out of the other. When on + their way home they came within a day's march of the village, they + hung up all their bowls on trees, or threw them away on the + prairie,<a id="noteref_551" name="noteref_551" href= + "#note_551"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">551</span></span></a> + doubtless to prevent their sanctity or defilement from being + communicated with disastrous effects to their friends, just as we + have seen that the vessels and clothes of the sacred Mikado, of + women at childbirth and menstruation, of boys at circumcision, and + of persons defiled by contact with the dead are destroyed or laid + aside for a similar reason. The first four times that an Apache + Indian goes out on the war-path, he is bound to refrain from + scratching his head with his fingers and from letting water touch + his lips. Hence he scratches his head with a stick, and drinks + through a hollow reed or cane. Stick and reed are attached to the + warrior's belt and to each other by a leathern thong.<a id= + "noteref_552" name="noteref_552" href="#note_552"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">552</span></span></a> The + rule not to scratch their heads with their fingers, but to use a + stick for the purpose instead, was regularly observed by Ojebways + on the war-path.<a id="noteref_553" name="noteref_553" href= + "#note_553"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">553</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ceremonies observed by American + Indians before they went out on the war-path. Rules observed by + Indians on a war-expedition.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For three or + four weeks before they went on a warlike expedition, the Nootka + Indians made it an invariable rule to go into the water five or six + times a day, when they washed and scrubbed themselves from head to + foot with bushes intermixed with briars, so that their bodies and + faces were often entirely covered with blood. During this severe + exercise they continually exclaimed, <span class="tei tei-q">“Good + or great God, let me live, <span class="tei tei-pb" id= + "page161">[pg 161]</span><a name="Pg161" id="Pg161" class= + "tei tei-anchor"></a> not be sick, find the enemy, not fear him, + find him asleep, and kill a great many of them.”</span> All this + time they had no intercourse with their women, and for a week + before setting out abstained from feasting and every kind of + merriment. For the last three days they were almost constantly in + the water, scrubbing and lacerating themselves in a terrible + manner. They believed that this hardened their skin, so that the + weapons of the enemy could not pierce them.<a id="noteref_554" + name="noteref_554" href="#note_554"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">554</span></span></a> + Before they went out on the war-path the Arikaras and the Big Belly + Indians (<span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Gros + Ventres</span></span>”</span>) <span class="tei tei-q">“observe a + rigorous fast, or rather abstain from every kind of food for four + days. In this interval their imagination is exalted to delirium; + whether it be through bodily weakness or the natural effect of the + warlike plans they cherish, they pretend to have strange visions. + The elders and sages of the tribe, being called upon to interpret + these dreams, draw from them omens more or less favourable to the + success of the enterprise; and their explanations are received as + oracles by which the expedition will be faithfully regulated. So + long as the preparatory fast continues, the warriors make incisions + in their bodies, insert pieces of wood in the flesh, and having + fastened leather thongs to them cause themselves to be hung from a + beam which is fixed horizontally above an abyss a hundred and fifty + feet deep. Often indeed they cut off one or two fingers which they + offer in sacrifice to the Great Spirit in order that they may come + back laden with scalps.”</span><a id="noteref_555" name= + "noteref_555" href="#note_555"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">555</span></span></a> It is + hard to conceive any course of training which could more + effectually incapacitate men for the business of war than that + which these foolish Indians actually adopted. With regard to the + Creek Indians and kindred tribes we are told they <span class= + "tei tei-q">“will not cohabit with women while they are out at war; + they religiously abstain from every kind of intercourse even with + their own wives, for the space of three days and nights before they + go to war, and so after they return home, because they are to + sanctify themselves.”</span><a id="noteref_556" name="noteref_556" + href="#note_556"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">556</span></span></a> And + as a <span class="tei tei-pb" id="page162">[pg 162]</span><a name= + "Pg162" id="Pg162" class="tei tei-anchor"></a> preparation for + attacking the enemy they <span class="tei tei-q">“go to the + aforesaid winter house, and there drink a warm decoction of their + supposed holy consecrated herbs and roots for three days and + nights, sometimes without any other refreshment. This is to induce + the deity to guard and prosper them, amidst their impending + dangers. In the most promising appearance of things, they are not + to take the least nourishment of food, nor so much as to sit down, + during that time of sanctifying themselves, till after sunset. + While on their expedition, they are not allowed to lean themselves + against a tree, though they may be exceedingly fatigued, after a + sharp day's march; nor must they lie by, a whole day to refresh + themselves, or kill and barbicue deer and bear for their war + journey. The more virtuous they are, they reckon the greater will + be their success against the enemy, by the bountiful smiles of the + deity. To gain that favourite point, some of the aged warriors + narrowly watch the young men who are newly initiated, lest they + should prove irreligious, and prophane the holy fast, and bring + misfortunes on the out-standing camp. A gentleman of my + acquaintance, in his youthful days observed one of their religious + fasts, but under the greatest suspicion of his virtue in this + respect, though he had often headed them against the common enemy: + during their three days' purification, he was not allowed to go out + of the sanctified ground, without a trusty guard, lest hunger + should have tempted him to violate their old martial law, and by + that means have raised the burning wrath of the holy fire against + the whole camp.”</span> <span class="tei tei-q">“Every war captain + chuses a noted warrior, to attend on him and the company. He is + called <span class="tei tei-foreign"><span style= + "font-style: italic">Etissû</span></span>, or <span class= + "tei tei-q">‘the waiter.’</span> Everything they eat or drink + during their journey, he gives them out of his hand, by a rigid + abstemious rule,—though each carries on his back all his travelling + conveniencies, wrapt in a deer skin, yet they are so bigoted in + their religious customs in war that none, though prompted by sharp + hunger or burning thirst, dares relieve himself. They are contented + with such trifling allowance as the religious waiter distributes to + them, even with a scanty hand. Such a regimen would be too + mortifying to any of the white people, let their opinion of its + violation be ever so dangerous. When I roved the <span class= + "tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" + class="tei tei-anchor"></a> woods in a war party with the Indians, + though I carried no scrip, nor bottle, nor staff, I kept a large + hollow cane well corked at each end, and used to sheer off now and + then to drink, while they suffered greatly by thirst. The constancy + of the savages in mortifying their bodies, to gain the divine + favour, is astonishing, from the very time they beat to arms, till + they return from their campaign. All the while they are out, they + are prohibited by ancient custom, the leaning against a tree, + either sitting or standing; nor are they allowed to sit in the + day-time, under the shade of trees, if it can be avoided; nor on + the ground, during the whole journey, but on such rocks, stones, or + fallen wood, as their ark of war rests upon. By the attention they + invariably pay to those severe rules of living, they weaken + themselves much more than by the unavoidable fatigues of war; but + it is fruitless to endeavour to dissuade them from those things + which they have by tradition, as the appointed means to move the + deity, to grant them success against the enemy, and a safe return + home.”</span><a id="noteref_557" name="noteref_557" href= + "#note_557"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">557</span></span></a> + <span class="tei tei-q">“An Indian, intending to go to war, will + commence by blacking his face, permitting his hair to grow long, + and neglecting his personal appearance, and also will frequently + fast, sometimes for two or three days together, and refrain from + all intercourse with the other sex. If his dreams are favorable, he + thinks that the Great Spirit will give him success.”</span><a id= + "noteref_558" name="noteref_558" href="#note_558"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">558</span></span></a> Among + the Ba-Pedi and Ba-Thonga tribes of south Africa not only have the + warriors to abstain from women, but the people left behind in the + villages are also bound to continence; they think that any + incontinence on their part would cause thorns to grow on the ground + traversed by the warriors, and that success would not attend the + expedition.<a id="noteref_559" name="noteref_559" href= + "#note_559"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">559</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rule of continence observed by + savage warriors is perhaps based on a fear of infecting + themselves sympathetically with feminine weakness and + cowardice.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When we observe + what pains these misguided savages took to unfit themselves for the + business of war by abstaining from food, denying themselves rest, + and lacerating <span class="tei tei-pb" id="page164">[pg + 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a> + their bodies, we shall probably not be disposed to attribute their + practice of continence in war to a rational fear of dissipating + their bodily energies by indulgence in the lusts of the flesh. On + the contrary, we can scarcely doubt that the motive which impelled + them to observe chastity on a campaign was just as frivolous as the + motive which led them simultaneously to fritter away their strength + by severe fasts, gratuitous fatigue, and voluntary wounds at the + very moment when prudence called most loudly for a precisely + opposite regimen. Why exactly so many savages have made it a rule + to refrain from women in time of war,<a id="noteref_560" name= + "noteref_560" href="#note_560"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">560</span></span></a> we + cannot say for certain, but we may conjecture that their motive was + a superstitious fear lest, on the principles of sympathetic magic, + close contact with women should infect them with feminine weakness + and cowardice. Similarly some savages imagine that contact with a + woman in childbed enervates warriors and enfeebles their + weapons.<a id="noteref_561" name="noteref_561" href= + "#note_561"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">561</span></span></a> + Indeed the Kayans of central Borneo go so far as to hold that to + touch a loom or women's clothes would so weaken a man that he + <span class="tei tei-pb" id="page165">[pg 165]</span><a name= + "Pg165" id="Pg165" class="tei tei-anchor"></a> would have no + success in hunting, fishing, and war.<a id="noteref_562" name= + "noteref_562" href="#note_562"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">562</span></span></a> Hence + it is not merely sexual intercourse with women that the savage + warrior sometimes shuns; he is careful to avoid the sex altogether. + Thus among the hill tribes of Assam, not only are men forbidden to + cohabit with their wives during or after a raid, but they may not + eat food cooked by a woman; nay they should not address a word even + to their own wives. Once a woman, who unwittingly broke the rule by + speaking to her husband while he was under the war taboo, sickened + and died when she learned the awful crime she had committed.<a id= + "noteref_563" name="noteref_563" href="#note_563"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">563</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc39" id="toc39"></a> <a name="pdf40" id="pdf40"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 5. Manslayers tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos laid on warriors after + slaying their foes. The effect of the taboos is to seclude the + tabooed person from ordinary society. Seclusion of manslayers + in the East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the reader + still doubts whether the rules of conduct which we have just been + considering are based on superstitious fears or dictated by a + rational prudence, his doubts will probably be dissipated when he + learns that rules of the same sort are often imposed even more + stringently on warriors after the victory has been won and when all + fear of the living corporeal foe is at an end. In such cases one + motive for the inconvenient restrictions laid on the victors in + their hour of triumph is probably a dread of the angry ghosts of + the slain; and that the fear of the vengeful ghosts does influence + the behaviour of the slayers is often expressly affirmed. The + general effect of the taboos laid on sacred chiefs, mourners, women + at childbirth, men on the war-path, and so on, is to seclude or + isolate the tabooed persons from ordinary society, this effect + being attained by a variety of rules, which oblige the men or women + to live in separate huts or in the open air, to shun the commerce + of the sexes, to avoid the use of vessels employed by others, and + so forth. Now the same effect is produced by similar means in the + case of victorious warriors, particularly such as have actually + shed the blood of their enemies. In the island of Timor, when a + warlike expedition has returned in triumph bringing the heads of + the vanquished foe, the leader of the expedition is <span class= + "tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" + class="tei tei-anchor"></a> forbidden by religion and custom to + return at once to his own house. A special hut is prepared for him, + in which he has to reside for two months, undergoing bodily and + spiritual purification. During this time he may not go to his wife + nor feed himself; the food must be put into his mouth by another + person.<a id="noteref_564" name="noteref_564" href= + "#note_564"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">564</span></span></a> That + these observances are dictated by fear of the ghosts of the slain + seems certain; for from another account of the ceremonies performed + on the return of a successful head-hunter in the same island we + learn that sacrifices are offered on this occasion to appease the + soul of the man whose head has been taken; the people think that + some misfortune would befall the victor were such offerings + omitted. Moreover, a part of the ceremony consists of a dance + accompanied by a song, in which the death of the slain man is + lamented and his forgiveness is entreated. <span class= + "tei tei-q">“Be not angry,”</span> they say, <span class= + "tei tei-q">“because your head is here with us; had we been less + lucky, our heads might now have been exposed in your village. We + have offered the sacrifice to appease you. Your spirit may now rest + and leave us at peace. Why were you our enemy? Would it not have + been better that we should remain friends? Then your blood would + not have been spilt and your head would not have been cut + off.”</span><a id="noteref_565" name="noteref_565" href= + "#note_565"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">565</span></span></a> The + people of Paloo, in central Celebes, take the heads of their + enemies in war and afterwards propitiate the souls of the slain in + the temple.<a id="noteref_566" name="noteref_566" href= + "#note_566"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">566</span></span></a> In + some Dyak tribes men on returning from an expedition in which they + have taken human heads are obliged to keep by themselves and + abstain from a variety <span class="tei tei-pb" id="page167">[pg + 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a> + of things for several days; they may not touch iron nor eat salt or + fish with bones, and they may have no intercourse with women.<a id= + "noteref_567" name="noteref_567" href="#note_567"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">567</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion of manslayers in New + Guinea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Logea, an + island off the south-eastern extremity of New Guinea, men who have + killed or assisted in killing enemies shut themselves up for about + a week in their houses. They must avoid all intercourse with their + wives and friends, and they may not touch food with their hands. + They may eat vegetable food only, which is brought to them cooked + in special pots. The intention of these restrictions is to guard + the men against the smell of the blood of the slain; for it is + believed that if they smelt the blood, they would fall ill and + die.<a id="noteref_568" name="noteref_568" href= + "#note_568"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">568</span></span></a> In + the Toaripi or Motumotu tribe of south-eastern New Guinea a man who + has killed another may not go near his wife, and may not touch food + with his fingers. He is fed by others, and only with certain kinds + of food. These observances last till the new moon.<a id= + "noteref_569" name="noteref_569" href="#note_569"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">569</span></span></a> Among + the tribes at the mouth of the Wanigela River, in New Guinea, + <span class="tei tei-q">“a man who has taken life is considered to + be impure until he has undergone certain ceremonies: as soon as + possible after the deed he cleanses himself and his weapon. This + satisfactorily accomplished, he repairs to his village and seats + himself on the logs of sacrificial staging. No one approaches him + or takes any notice whatever of him. A house is prepared for him + which is put in charge of two or three small boys as servants. He + may eat only toasted bananas, and only the centre portion of + them—the ends being thrown away. On the third day of his seclusion + a small feast is prepared by his friends, who also fashion some new + perineal bands for him. This is called <span class= + "tei tei-foreign"><span style="font-style: italic">ivi + poro</span></span>. The next day the man dons all his best + ornaments and badges for taking life, and sallies forth fully armed + and parades the village. The next day a hunt is organised, and a + kangaroo selected from the game captured. It is cut open and the + spleen and liver rubbed <span class="tei tei-pb" id="page168">[pg + 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a> + over the back of the man. He then walks solemnly down to the + nearest water, and standing straddle-legs in it washes himself. All + the young untried warriors swim between his legs. This is supposed + to impart courage and strength to them. The following day, at early + dawn, he dashes out of his house, fully armed, and calls aloud the + name of his victim. Having satisfied himself that he has thoroughly + scared the ghost of the dead man, he returns to his house. The + beating of flooring-boards and the lighting of fires is also a + certain method of scaring the ghost. A day later his purification + is finished. He can then enter his wife's house.”</span><a id= + "noteref_570" name="noteref_570" href="#note_570"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">570</span></span></a> Among + the Roro-speaking tribes of British New Guinea homicides were + secluded in the warriors' clubhouse. They had to pass the night in + the building, but during the day they might paint and decorate + themselves and dance in front of it. For some time they might not + eat much food nor touch it with their hands, but were obliged to + pick it up on a bone fork, the heft of which was wrapped in a + banana leaf. After a while they bathed in the sea and thence + forward for a period of about a month, though they had still to + sleep in the warriors' clubhouse, they were free to eat as much + food as they pleased and to pick it up with their bare hands. + Finally, those warriors who had never killed a man before assumed a + beautiful ornament made of fretted turtle shell, which none but + homicides were allowed to flaunt in their head-dresses. Then came a + dance, and that same night the men who wore the honourable badge of + homicide for the first time were chased about the village; embers + were thrown at them and firebrands waved in order, apparently, to + drive away the souls of the dead enemies, who seem to be conceived + as immanent in some way in the headgear of their slayers.<a id= + "noteref_571" name="noteref_571" href="#note_571"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">571</span></span></a> + Again, among the Koita of British New Guinea, when a man had killed + another, whether the victim were male or female, he did not wash + the blood off the spear or club, but carefully allowed it to dry on + the weapon. On his way home he bathed in fresh or salt water, and + <span class="tei tei-pb" id="page169">[pg 169]</span><a name= + "Pg169" id="Pg169" class="tei tei-anchor"></a> on reaching his + village went straight to his own house, where he remained in + seclusion for about a week. He was taboo (<span class= + "tei tei-foreign"><span style= + "font-style: italic">aina</span></span>): he might not approach + women, and he lifted his food to his mouth with a bone fork. His + women-folk were not obliged to leave the house, but they might not + come near him. At the end of a week he built a rough shelter in the + forest, where he lived for a few days. During this time he made a + new waist-band, which he wore on his return to the village. A man + who has slain another is supposed to grow thin and emaciated, + because he had been splashed with the blood of his victim, and as + the corpse rotted he wasted away.<a id="noteref_572" name= + "noteref_572" href="#note_572"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">572</span></span></a> Among + the Southern Massim of British New Guinea a warrior who has taken a + prisoner or slain a man remains secluded in his house for six days. + During the first three days he may eat only roasted food and must + cook it for himself. Then he bathes and blackens his face for the + remaining three days.<a id="noteref_573" name="noteref_573" href= + "#note_573"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">573</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The manslayer unclean. Driving + away the ghosts of the slain.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Monumbos of German New Guinea any one who has slain a foe in war + becomes thereby <span class="tei tei-q">“unclean”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">bolobolo</span></span>), and they apply the + same term <span class="tei tei-q">“unclean”</span> to menstruous + and lying-in women and also to everything that has come into + contact with a corpse, which shews that all these classes of + persons and things are closely associated in their minds. The + <span class="tei tei-q">“unclean”</span> man who has killed an + enemy in battle must remain a long time in the men's clubhouse, + while the villagers gather round him and celebrate his victory with + dance and song. He may touch nobody, not even his own wife and + children; if he were to touch them it is believed that they would + be covered with sores. He becomes clean again by washing and using + other modes of purification.<a id="noteref_574" name="noteref_574" + href="#note_574"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">574</span></span></a> In + Windessi, Dutch New Guinea, when a party of head-hunters has been + successful, and they are nearing home, they announce their approach + and success by blowing on triton shells. Their canoes are also + decked with branches. The faces of the men who have taken a head + are blackened with charcoal. If several have taken part in + <span class="tei tei-pb" id="page170">[pg 170]</span><a name= + "Pg170" id="Pg170" class="tei tei-anchor"></a> killing the same + victim, his head is divided among them. They always time their + arrival so as to reach home in the early morning. They come rowing + to the village with a great noise, and the women stand ready to + dance in the verandahs of the houses. The canoes row past the + <span class="tei tei-foreign"><span style="font-style: italic">room + sram</span></span> or house where the young men live; and as they + pass, the murderers throw as many pointed sticks or bamboos at the + wall or the roof as there were enemies killed. The day is spent + very quietly. Now and then they drum or blow on the conch; at other + times they beat the walls of the houses with loud shouts to drive + away the ghosts of the slain.<a id="noteref_575" name="noteref_575" + href="#note_575"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">575</span></span></a> + Similarly in the Doreh district of Dutch New Guinea, if a murder + has taken place in the village, the inhabitants assemble for + several evenings in succession and utter frightful yells to drive + away the ghost of the victim in case he should be minded to hang + about the village.<a id="noteref_576" name="noteref_576" href= + "#note_576"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">576</span></span></a> So + the Yabim of German New Guinea believe that the spirit of a + murdered man pursues his murderer and seeks to do him a mischief. + Hence they drive away the spirit with shouts and the beating of + drums.<a id="noteref_577" name="noteref_577" href= + "#note_577"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">577</span></span></a> When + the Fijians had buried a man alive, as they often did, they used at + nightfall to make a great uproar by means of bamboos, + trumpet-shells, and so forth, for the purpose of frightening away + his ghost, lest he should attempt to return to his old home. And to + render his house unattractive to him they dismantled it and clothed + it with everything that to their ideas seemed most repulsive.<a id= + "noteref_578" name="noteref_578" href="#note_578"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">578</span></span></a> On + the evening of the day on which they had tortured a prisoner to + death, the American Indians were wont to run through the village + with hideous yells, beating with sticks on the furniture, the + walls, and the roofs of the huts to prevent the angry ghost of + their victim from settling there and taking vengeance for the + torments that his body had endured at their hands.<a id= + "noteref_579" name="noteref_579" href="#note_579"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">579</span></span></a> + <span class="tei tei-q">“Once,”</span> says a traveller, + <span class="tei tei-q">“on <span class="tei tei-pb" id= + "page171">[pg 171]</span><a name="Pg171" id="Pg171" class= + "tei tei-anchor"></a> approaching in the night a village of + Ottawas, I found all the inhabitants in confusion: they were all + busily engaged in raising noises of the loudest and most + inharmonious kind. Upon inquiry, I found that a battle had been + lately fought between the Ottawas and the Kickapoos, and that the + object of all this noise was to prevent the ghosts of the departed + combatants from entering the village.”</span><a id="noteref_580" + name="noteref_580" href="#note_580"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">580</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Precautions taken by executioners + against the ghosts of their victims.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The executioner + at Porto Novo, on the coast of Guinea, used to decorate his walls + with the jawbones of the persons on whom he had operated in the + course of business. But for this simple precaution their ghosts + would unquestionably have come at night to knock with sobs and + groans, in an insufferable manner, at the door of the room where he + slept the sleep of the just.<a id="noteref_581" name="noteref_581" + href="#note_581"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">581</span></span></a> The + temper of a man who has just been executed is naturally somewhat + short, and in a burst of vexation his ghost is apt to fall foul of + the first person he comes across, without discriminating between + the objects of his wrath with that nicety of judgment which in + calmer moments he may be expected to display. Hence in China it is, + or used to be, customary for the spectators of an execution to shew + a clean pair of heels to the ghosts as soon as the last head was + off.<a id="noteref_582" name="noteref_582" href= + "#note_582"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">582</span></span></a> The + same fear of the spirits of his victims leads the executioner + sometimes to live in seclusion for some time after he has + discharged his office. Thus an old writer, speaking of Issini on + the Gold Coast of West Africa, tells us that the <span class= + "tei tei-q">“executioners, being reckoned impure for three days, + they build them a separate hut at a distance from the village. + Meantime these fellows run like madmen through the place, seizing + all they can lay hands on; poultry, sheep, bread, and oil; + everything they can touch is theirs; being deemed so polluted that + the owners willingly give it up. They continue three days confined + to their hut, their friends bringing them victuals. This time + expired, they take their hut in pieces, which they <span class= + "tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" + class="tei tei-anchor"></a> bundle up, not leaving so much as the + ashes of their fire. The first executioner, having a pot on his + head, leads them to the place where the criminal suffered. There + they all call him thrice by his name. The first executioner breaks + his pot, and leaving their old rags and bundles they all scamper + home.”</span><a id="noteref_583" name="noteref_583" href= + "#note_583"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">583</span></span></a> Here + the thrice-repeated invocation of the victim by name gives the clue + to the rest of the observances; all of them are probably intended + to ward off the angry ghost of the slain man or to give him the + slip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Purification of manslayers among + the Basutos, Bechuanas, and Bageshu. Expulsion of the ghosts of + the slain by the Angoni.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Basutos <span class="tei tei-q">“ablution is specially performed on + return from battle. It is absolutely necessary that the warriors + should rid themselves, as soon as possible, of the blood they have + shed, or the shades of their victims would pursue them incessantly, + and disturb their slumbers. They go in a procession, and in full + armour, to the nearest stream. At the moment they enter the water a + diviner, placed higher up, throws some purifying substances into + the current. This is, however, not strictly necessary. The javelins + and battle-axes also undergo the process of washing.”</span><a id= + "noteref_584" name="noteref_584" href="#note_584"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">584</span></span></a> + According to another account of the Basuto custom, <span class= + "tei tei-q">“warriors who have killed an enemy are purified. The + chief has to wash them, sacrificing an ox in presence of the whole + army. They are also anointed with the gall of the animal, which + prevents the ghost of the enemy from pursuing them any + further.”</span><a id="noteref_585" name="noteref_585" href= + "#note_585"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">585</span></span></a> Among + the Bechuanas a man who has killed another, whether in war or in + single combat, is not allowed to enter the village until he has + been purified. <span class="tei tei-pb" id="page173">[pg + 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a> + The ceremony takes place in the evening. An ox is slaughtered, and + a hole having been made through the middle of the carcase with a + spear, the manslayer has to force himself through the animal, while + two men hold its stomach open.<a id="noteref_586" name= + "noteref_586" href="#note_586"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">586</span></span></a> + Sometimes instead of being obliged to squeeze through the carcase + of an ox the manslayer is merely smeared with the contents of its + stomach. The ceremony has been described as follows: <span class= + "tei tei-q">“In the purification of warriors, too, the ox takes a + conspicuous part. The warrior who has slain a man in the battle is + unclean, and must on no account enter his own courtyard, for it + would be a serious thing if even his shadow were to fall upon his + children. He studiously keeps himself apart from the civil life of + the town until he is purified. The purification ceremony is + significant. Having bathed himself in running water, or, if that is + not convenient, in water that has been appropriately medicated, he + is smeared by the doctor with the contents of the stomach of an ox, + into which certain powdered roots have been already mixed, and then + the doctor strikes him on the back, sides, and belly with the large + bowel of an ox.... A doctor takes a piece of roasted beef and cuts + it into small lumps of about the size of a walnut, laying them + carefully on a large wooden trencher. He has already prepared + charcoal, by roasting the root of certain trees in an old cracked + pot, and this he grinds down and sprinkles on the lumps of meat on + the trencher. Then the army surrounds the trencher, and every one + who has slain a foe in the battle steps forth, kneels down before + the trencher, and takes out a piece of meat with his mouth, taking + care not to touch it or the trencher with his hands. As he takes + the meat, the doctor gives him a smart cut with a switch. And when + he has eaten that lump of meat his purification is complete. This + ceremony is called <span class="tei tei-foreign"><span style= + "font-style: italic">Go alafsha dintèè</span></span>, or + <span class="tei tei-q">‘the purification of the + strikers.’</span> ”</span> The writer to whom we owe this + description adds: <span class="tei tei-q">“This taking of meat from + the trencher without using the hands is evidently a matter of + ritual.”</span><a id="noteref_587" name="noteref_587" href= + "#note_587"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">587</span></span></a> The + <span class="tei tei-pb" id="page174">[pg 174]</span><a name= + "Pg174" id="Pg174" class="tei tei-anchor"></a> observation is + correct. Here as in so many cases persons ceremonially unclean are + forbidden to touch food with defiled hands until their uncleanness + has been purged away. The same taboo is laid on the manslayer by + the Bageshu of British East Africa. Among them a man who has killed + another may not return to his own house on the same day, though he + may enter the village and spend the night in a friend's house. He + kills a sheep and smears his chest, his right arm, and his head + with the contents of the animal's stomach. His children are brought + to him and he smears them in like manner. Then he smears each side + of the doorway with the tripe and entrails, and finally throws the + rest of the stomach on the roof of his house. For a whole day he + may not touch food with his hands, but picks it up with two sticks + and so conveys it to his mouth. His wife is not under any such + restrictions. She may even go to mourn for the man whom her husband + has killed, if she wishes to do so.<a id="noteref_588" name= + "noteref_588" href="#note_588"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">588</span></span></a> In + some Bechuana tribes the victorious warrior is obliged to eat a + piece of the skin of the man he killed; the skin is taken from + about the navel of his victim, and without it he may not enter the + cattle pen. Moreover, the medicine-man makes a gash with a spear in + the warrior's thigh for every man he has killed.<a id="noteref_589" + name="noteref_589" href="#note_589"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">589</span></span></a> Among + the Angoni, a Zulu tribe settled to the north of the Zambesi, + warriors who have slain foes on an expedition smear their bodies + and faces with ashes, hang garments of their victims on their + persons, and tie bark ropes round their necks, so that the ends + hang down over their shoulders or breasts. This costume they wear + for three days after their return, and rising at break of day they + run through the village uttering frightful yells to drive away the + ghosts of the slain, which, if they were not thus banished from the + houses, might bring sickness and misfortune on the inmates.<a id= + "noteref_590" name="noteref_590" href="#note_590"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">590</span></span></a> In + some Caffre tribes of South Africa men who have been wounded or + killed an enemy in fight may not see the king nor drink + <span class="tei tei-pb" id="page175">[pg 175]</span><a name= + "Pg175" id="Pg175" class="tei tei-anchor"></a> milk till they have + been purified. An ox is killed, and its gall, intestines, and other + parts are boiled with roots. Of this decoction the men have to take + three gulps, and the rest is sprinkled on their bodies. The wounded + man has then to take a stick, spit on it thrice, point it thrice at + the enemy, and then throw it in his direction. After that he takes + an emetic and is declared clean.<a id="noteref_591" name= + "noteref_591" href="#note_591"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">591</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion and purification of + manslayers in Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some of these + accounts nothing is said of an enforced seclusion, at least after + the ceremonial cleansing, but some South African tribes certainly + require the slayer of a very gallant foe in war to keep apart from + his wife and family for ten days after he has washed his body in + running water. He also receives from the tribal doctor a medicine + which he chews with his food.<a id="noteref_592" name="noteref_592" + href="#note_592"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">592</span></span></a> When + a Nandi of British East Africa has killed a member of another + tribe, he paints one side of his body, spear, and sword red, and + the other side white. For four days after the slaughter he is + considered unclean and may not go home. He has to build a small + shelter by a river and live there; he may not associate with his + wife or sweetheart, and he may eat nothing but porridge, beef, and + goat's flesh. At the end of the fourth day he must purify himself + by taking a strong purge made from the bark of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">segetet</span></span> tree and by drinking + goat's milk mixed with blood.<a id="noteref_593" name="noteref_593" + href="#note_593"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">593</span></span></a> Among + the Akikuya of British East Africa all who have shed human blood + must be purified. The elders assemble and one of them cuts a strip + of hair from above both ears of each manslayer. After that the + warriors rub themselves with the dung taken from the stomach of a + sheep which has been slaughtered for the occasion. Finally their + bodies are cleansed with water. All the hair remaining on their + heads is subsequently shaved off by their wives. For a month after + the shedding of blood they may have no contact with <span class= + "tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" + class="tei tei-anchor"></a> women.<a id="noteref_594" name= + "noteref_594" href="#note_594"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">594</span></span></a> On + the contrary, when a Ketosh warrior of British East Africa, who has + killed a foe in battle, returns home <span class="tei tei-q">“it is + considered essential that he should have connection with his wife + as soon as convenient; this is believed to prevent the spirit of + his dead enemy from haunting and bewitching him.”</span><a id= + "noteref_595" name="noteref_595" href="#note_595"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">595</span></span></a> An + Angoni who has killed a man in battle is obliged to perform certain + purificatory ceremonies before he may return to ordinary life. + Amongst other things, he must be sure to make an incision in the + corpse of his slain foe, in order to let the gases escape and so + prevent the body from swelling. If he fails to do so, his own body + will swell in proportion as the corpse becomes inflated.<a id= + "noteref_596" name="noteref_596" href="#note_596"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">596</span></span></a> Among + the Ovambos of southern Africa, when the warriors return to their + villages, those who have killed an enemy pass the first night in + the open fields, and may not enter their houses until they have + been cleansed of the guilt of blood by an older man, who smears + them for this purpose with a kind of porridge.<a id="noteref_597" + name="noteref_597" href="#note_597"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">597</span></span></a> + Herero warriors on their return from battle may not approach the + sacred hearth until they have been purified from the guilt of + bloodshed. They crouch in a circle round the hearth, but at some + distance from it, while the chief besprinkles their brows and + temples with water in which branches of a holy bush have been + placed.<a id="noteref_598" name="noteref_598" href= + "#note_598"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">598</span></span></a> + Again, ancient Herero custom requires that he who has killed a man + or a lion should have blood drawn from his breast and upper arm so + as to trickle on the ground: a special name (<span class= + "tei tei-foreign"><span style= + "font-style: italic">outoni</span></span>) is given to the cuts + thus made; they must be made with a flint, not with an iron + tool.<a id="noteref_599" name="noteref_599" href= + "#note_599"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">599</span></span></a> Among + the Bantu tribes of Kavirondo, in eastern Africa, when a man has + <span class="tei tei-pb" id="page177">[pg 177]</span><a name= + "Pg177" id="Pg177" class="tei tei-anchor"></a> killed an enemy in + warfare he shaves his head on his return home, and his friends rub + a medicine, which generally consists of goat's dung, over his body + to prevent the spirit of the slain man from troubling him.<a id= + "noteref_600" name="noteref_600" href="#note_600"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">600</span></span></a> + Exactly the same custom is practised for the same reason by the + Wageia of German East Africa.<a id="noteref_601" name="noteref_601" + href="#note_601"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">601</span></span></a> With + the Ja-Luo of Kavirondo the custom is somewhat different. Three + days after his return from the fight the warrior shaves his head. + But before he may enter his village he has to hang a live fowl, + head uppermost, round his neck; then the bird is decapitated and + its head left hanging round his neck. Soon after his return a feast + is made for the slain man, in order that his ghost may not haunt + his slayer.<a id="noteref_602" name="noteref_602" href= + "#note_602"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">602</span></span></a> After + the slaughter of the Midianites the Israelitish warriors were + obliged to remain outside the camp for seven days: whoever had + killed a man or touched the slain had to purify himself and his + captive. The spoil taken from the enemy had also to be purified, + according to its nature, either by fire or water.<a id= + "noteref_603" name="noteref_603" href="#note_603"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">603</span></span></a> + Similarly among the Basutos cattle taken from the enemy are + fumigated with bundles of lighted branches before they are allowed + to mingle with the herds of the tribe.<a id="noteref_604" name= + "noteref_604" href="#note_604"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">604</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Manslayers in Australia guard + themselves against the ghosts of the slain.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Arunta of + central Australia believe that when a party of men has been out + against the enemy and taken a life, the spirit of the slain man + follows the party on its return and is constantly on the watch to + do a mischief to those of the band who actually shed the blood. It + takes the form of a little bird called the <span class= + "tei tei-foreign"><span style= + "font-style: italic">chichurkna</span></span>, and may be heard + crying like a child in the distance as it flies. If any of the + slayers should fail to hear its cry, he would become paralysed in + his right arm and shoulder. At night-time especially, when the bird + is flying over the camp, the slayers have to lie awake and keep the + right arm and shoulder carefully hidden, lest the bird should look + down upon and harm them. When once they have <span class= + "tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" + class="tei tei-anchor"></a> heard its cry their minds are at ease, + because the spirit of the dead then recognises that he has been + detected, and can therefore do no mischief. On their return to + their friends, as soon as they come in sight of the main camp, they + begin to perform an excited war-dance, approaching in the form of a + square and moving their shields as if to ward off something which + was being thrown at them. This action is intended to repel the + angry spirit of the dead man, who is striving to attack them. Next + the men who did the deed of blood separate themselves from the + others, and forming a line, with spears at rest and shields held + out in front, stand silent and motionless like statues. A number of + old women now approach with a sort of exulting skip and strike the + shields of the manslayers with fighting-clubs till they ring again. + They are followed by men who smite the shields with boomerangs. + This striking of the shields is supposed to be a very effective way + of frightening away the spirit of the dead man. The natives listen + anxiously to the sounds emitted by the shields when they are + struck; for if any man's shield gives forth a hollow sound under + the blow, that man will not live long, but if it rings sharp and + clear, he is safe. For some days after their return the slayers + will not speak of what they have done, and continue to paint + themselves all over with powdered charcoal, and to decorate their + foreheads and noses with green twigs. Finally, they paint their + bodies and faces with bright colours, and become free to talk about + the affair; but still of nights they must lie awake listening for + the plaintive cry of the bird in which they fancy they hear the + voice of their victim.<a id="noteref_605" name="noteref_605" href= + "#note_605"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">605</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion of manslayers in + Polynesia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Washington group of the Marquesas Islands, the man who has slain an + enemy in battle becomes tabooed for ten days, during which he may + hold no intercourse with his wife, and may not meddle with fire. + Hence another has to make fire and to cook for him. Nevertheless he + is treated with marked distinction and receives presents of + pigs.<a id="noteref_606" name="noteref_606" href= + "#note_606"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">606</span></span></a> In + <span class="tei tei-pb" id="page179">[pg 179]</span><a name= + "Pg179" id="Pg179" class="tei tei-anchor"></a> Fiji any one who had + clubbed a human being to death in war was consecrated or tabooed. + He was smeared red by the king with turmeric from the roots of his + hair to his heels. A hut was built, and in it he had to pass the + next three nights, during which he might not lie down, but must + sleep as he sat. Till the three nights had elapsed he might not + change his garment, nor remove the turmeric, nor enter a house in + which there was a woman.<a id="noteref_607" name="noteref_607" + href="#note_607"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">607</span></span></a> In + the Pelew Islands, when the men return from a warlike expedition in + which they have taken a life, the young warriors who have been out + fighting for the first time, and all who handled the slain, are + shut up in the large council-house and become tabooed. They may not + quit the edifice, nor bathe, nor touch a woman, nor eat fish; their + food is limited to coco-nuts and syrup. They rub themselves with + charmed leaves and chew charmed betel. After three days they go + together to bathe as near as possible to the spot where the man was + killed.<a id="noteref_608" name="noteref_608" href= + "#note_608"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">608</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion and purification of + manslayers among the Tupi Indians of Brazil.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the Tupi + Indians of Brazil had made a prisoner in war, they used to bring + him home amid great rejoicings, decked with the gorgeous plumage of + tropical birds. In the village he was well treated: he received a + house and furniture and was married to a wife. When he was thus + comfortably installed, the relations and friends of his captor, who + had the first pick, came and examined him and decided which of his + limbs and joints they proposed to eat; and according to their + choice they were bound to provide him with victuals. Thus he might + live for months or years, treated like a king, supplied with all + the delicacies of the country, and rearing a family of children + who, when they were big, might or might not be eaten with their + father. While he was thus being fattened like a capon for the + slaughter, he wore a necklace of fruit or of fish-bones strung on a + cotton thread. This was the measure of his life. For every fruit or + every bone on the string he had a month to live; and as each moon + waned and vanished they took a fruit or a bone from the necklace. + <span class="tei tei-pb" id="page180">[pg 180]</span><a name= + "Pg180" id="Pg180" class="tei tei-anchor"></a> When only one + remained, they sent out invitations to friends and neighbours far + and near, who flocked in, sometimes to the number of ten or twelve + thousand, to witness the spectacle and partake of the feast; for + often a number of prisoners were to die the same day, father, + mother, and children all together. As a rule they shewed a + remarkable stolidity and indifference to death. The club with which + they were to be despatched was elaborately prepared by the women, + who adorned it with tassels of feathers, smeared it with the + pounded shells of a macaw's eggs, and traced lines on the egg-shell + powder. Then they hung it to a pole, above the ground, in an empty + hut, and sang around it all night. The executioner, who was painted + grey with ashes and his whole body covered with the beautiful + feathers of parrots and other birds of gay plumage, performed his + office by striking the victim on the head from behind and dashing + out his brains. No sooner had he despatched the prisoner than he + retired to his house, where he had to stay all that day without + eating or drinking, while the rest of the people feasted on the + body of the victim or victims. And for three days he was obliged to + fast and remain in seclusion. All this time he lay in his hammock + and might not set foot on the ground; if he had to go anywhere, he + was carried by bearers. They thought that, were he to break this + rule, some disaster would befall him or he would die. Meantime he + was given a small bow and passed his time in shooting arrows into + wax. This he did in order to keep his hand and aim steady. In some + of the tribes they rubbed the pulse of the executioner with one of + the eyes of his victim, and hung the mouth of the murdered man like + a bracelet on his arm. Afterwards he made incisions in his breast, + arms, and legs, and other parts of his body with a saw made of the + teeth of an animal. An ointment and a black powder were then rubbed + into the wounds, which left ineffaceable scars so artistically + arranged that they presented the appearance of a tightly-fitting + garment. It was believed that he would die if he did not thus draw + blood from his own body after slaughtering the captive.<a id= + "noteref_609" name="noteref_609" href="#note_609"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">609</span></span></a> We + <span class="tei tei-pb" id="page181">[pg 181]</span><a name= + "Pg181" id="Pg181" class="tei tei-anchor"></a> may conjecture that + the original intention of these customs was to guard the + executioner against the angry and dangerous ghosts of his + victims.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Seclusion and purification of + manslayers among the North American Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Natchez of North America young braves who had taken their first + scalps were obliged to observe certain rules of abstinence for six + months. They might not sleep with their wives nor eat flesh; their + only food was fish and hasty-pudding. If they broke these rules, + they believed that the soul of the man they had killed would work + their death by magic, that they would gain no more successes over + the enemy, and that the least wound inflicted on them would prove + mortal.<a id="noteref_610" name="noteref_610" href= + "#note_610"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">610</span></span></a> When + a Choctaw had killed an enemy and taken his scalp, he went into + mourning for a month, during which he might not comb his hair, and + if his head itched he might not scratch it except with a little + stick which he wore fastened to his wrist for the purpose.<a id= + "noteref_611" name="noteref_611" href="#note_611"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">611</span></span></a> This + ceremonial mourning for the enemies they had slain was not uncommon + among the North American Indians. Thus the Dacotas, when they had + killed a foe, unbraided their hair, blackened themselves all over, + and wore a small knot of swan's down on the top of the head. + <span class="tei tei-q">“They dress as mourners yet + rejoice.”</span><a id="noteref_612" name="noteref_612" href= + "#note_612"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">612</span></span></a> A + Thompson River Indian of British Columbia, who had slain an enemy, + used to blacken his own face, lest his victim's ghost should blind + him.<a id="noteref_613" name="noteref_613" href= + "#note_613"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">613</span></span></a> When + the Osages have mourned over their own dead, <span class= + "tei tei-q">“they will mourn for the foe just as if he was a + friend.”</span><a id="noteref_614" name="noteref_614" href= + "#note_614"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">614</span></span></a> From + observing the great respect paid by <span class="tei tei-pb" id= + "page182">[pg 182]</span><a name="Pg182" id="Pg182" class= + "tei tei-anchor"></a> the Indians to the scalps they had taken, and + listening to the mournful songs which they howled to the shades of + their victims, Catlin was convinced that <span class= + "tei tei-q">“they have a superstitious dread of the spirits of + their slain enemies, and many conciliatory offices to perform, to + ensure their own peace.”</span><a id="noteref_615" name= + "noteref_615" href="#note_615"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">615</span></span></a> When + a Pima Indian has killed an Apache, he must undergo purification. + Sixteen days he fasts, and only after the fourth day is he allowed + to drink a little pinole. During the whole time he may not touch + meat nor salt, nor look on a blazing fire, nor speak to a human + being. He lives alone in the woods, waited on by an old woman, who + brings him his scanty dole of food. He bathes often in a river, and + keeps his head covered almost the whole time with a plaster of mud. + On the seventeenth day a large space is cleared near the village + and a fire lit in the middle of it. The men of the tribe form a + circle round the fire, and outside of it sit all the warriors who + have just been purified, each in a small excavation. Some of the + old men then take the weapons of the purified and dance with them + in the circle, after which both the slayer and his weapon are + considered clean; but not until four days later is the man allowed + to return to his family.<a id="noteref_616" name="noteref_616" + href="#note_616"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">616</span></span></a> No + doubt the peace enforced by the <span class="tei tei-pb" id= + "page183">[pg 183]</span><a name="Pg183" id="Pg183" class= + "tei tei-anchor"></a> government of the United States has, along + with tribal warfare, abolished also these quaint customs. A fuller + account of them has been given by a recent writer, and it deserves + to be quoted at length. <span class="tei tei-q">“There was no law + among the Pimas,”</span> he says, <span class="tei tei-q">“observed + with greater strictness than that which required purification and + expiation for the deed that was at the same time the most + lauded—the killing of an enemy. For sixteen days the warrior fasted + in seclusion and observed meanwhile a number of tabus.... Attended + by an old man, the warrior who had to expiate the crime of blood + guilt retired to the groves along the river bottom at some distance + from the villages or wandered about the adjoining hills. During the + period of sixteen days he was not allowed to touch his head with + his fingers or his hair would turn white. If he touched his face it + would become wrinkled. He kept a stick to scratch his head with, + and at the end of every four days this stick was buried at the root + and on the west side of a cat's claw tree and a new stick was made + of greasewood, arrow bush, or any other convenient shrub. He then + bathed in the river, no matter how cold the temperature. The feast + of victory which his friends were observing in the meantime at the + village lasted eight days. At the end of that time, or when his + period of retirement was half-completed, the warrior might go to + his home to get a fetish made from the hair of the Apache whom he + had killed. The hair was wrapped in eagle down and tied with a + cotton string and kept in a long medicine basket. He drank no water + for the first two days and fasted for the first four. After that + time he was supplied with pinole by his attendant, who also + instructed him as to his future conduct, telling him that he must + henceforth stand back until <span class="tei tei-pb" id= + "page184">[pg 184]</span><a name="Pg184" id="Pg184" class= + "tei tei-anchor"></a> all others were served when partaking of food + and drink. If he was a married man his wife was not allowed to eat + salt during his retirement, else she would suffer from the owl + disease which causes stiff limbs. The explanation offered for the + observance of this law of lustration is that if it is not obeyed + the warrior's limbs will become stiffened or + paralyzed.”</span><a id="noteref_617" name="noteref_617" href= + "#note_617"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">617</span></span></a> The + Apaches, the enemies of the Pimas, purify themselves for the + slaughter of their foes by means of baths in the sweat-house, + singing, and other rites. These ceremonies they perform for all the + dead simultaneously after their return home; but the Pimas, more + punctilious on this point, resort to their elaborate ceremonies of + purification the moment a single one of their own band or of the + enemy has been laid low.<a id="noteref_618" name="noteref_618" + href="#note_618"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">618</span></span></a> How + heavily these religious scruples must have told against the Pimas + in their wars with their ferocious enemies is obvious enough. + <span class="tei tei-q">“This long period of retirement immediately + after a battle,”</span> says an American writer, <span class= + "tei tei-q">“greatly diminished the value of the Pimas as scouts + and allies for the United States troops operating against the + Apaches. The bravery of the Pimas was praised by all army officers + having any experience with them, but Captain Bourke and others have + complained of their unreliability, due solely to their rigid + observance of this religious law.”</span><a id="noteref_619" name= + "noteref_619" href="#note_619"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">619</span></span></a> In + nothing, perhaps, is the penalty which superstition sooner or later + entails on its devotees more prompt and crushing than in the + operations of war.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by Indians who had + slain Esquimaux.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Far away from + the torrid home of the Pima and Apaches, an old traveller witnessed + ceremonies of the same sort practised near the Arctic Circle by + some Indians who had surprised and brutally massacred an + unoffending and helpless party of Esquimaux. His description is so + interesting that I will quote it in full. <span class= + "tei tei-q">“Among the various superstitious customs of those + people, it is worth remarking, and ought to have been mentioned in + its proper place, that immediately after my companions had killed + the Esquimaux at the Copper River, they considered themselves in a + state of uncleanness, which induced <span class="tei tei-pb" id= + "page185">[pg 185]</span><a name="Pg185" id="Pg185" class= + "tei tei-anchor"></a> them to practise some very curious and + unusual ceremonies. In the first place, all who were absolutely + concerned in the murder were prohibited from cooking any kind of + victuals, either for themselves or others. As luckily there were + two in company who had not shed blood, they were employed always as + cooks till we joined the women. This circumstance was exceedingly + favourable on my side; for had there been no persons of the above + description in company, that task, I was told, would have fallen on + me; which would have been no less fatiguing and troublesome, than + humiliating and vexatious. When the victuals were cooked, all the + murderers took a kind of red earth, or oker, and painted all the + space between the nose and chin, as well as the greater part of + their cheeks, almost to the ears, before they would taste a bit, + and would not drink out of any other dish, or smoke out of any + other pipe, but their own; and none of the others seemed willing to + drink or smoke out of theirs. We had no sooner joined the women, at + our return from the expedition, than there seemed to be an + universal spirit of emulation among them, vying who should first + make a suit of ornaments for their husbands, which consisted of + bracelets for the wrists, and a band for the forehead, composed of + porcupine quills and moose-hair, curiously wrought on leather. The + custom of painting the mouth and part of the cheeks before each + meal, and drinking and smoking out of their own utensils, was + strictly and invariably observed, till the winter began to set in; + and during the whole of that time they would never kiss any of + their wives or children. They refrained also from eating many parts + of the deer and other animals, particularly the head, entrails, and + blood; and during their uncleanness, their victuals were never + sodden in water, but dried in the sun, eaten quite raw, or broiled, + when a fire fit for the purpose could be procured. When the time + arrived that was to put an end to these ceremonies, the men, + without a female being present, made a fire at some distance from + the tents, into which they threw all their ornaments, pipe-stems, + and dishes, which were soon consumed to ashes; after which a feast + was prepared, consisting of such articles as they had long been + prohibited from eating; and when all was over, each man was at + <span class="tei tei-pb" id="page186">[pg 186]</span><a name= + "Pg186" id="Pg186" class="tei tei-anchor"></a> liberty to eat, + drink, and smoke as he pleased; and also to kiss his wives and + children at discretion, which they seemed to do with more raptures + than I had ever known them do it either before or + since.”</span><a id="noteref_620" name="noteref_620" href= + "#note_620"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">620</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The purification of murderers, + like that of warriors who have slain enemies, was probably + intended to avert or appease the ghosts of the slain. Ancient + Greek dread of the ghosts of the slain.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus we see that + warriors who have taken the life of a foe in battle are temporarily + cut off from free intercourse with their fellows, and especially + with their wives, and must undergo certain rites of purification + before they are readmitted to society. Now if the purpose of their + seclusion and of the expiatory rites which they have to perform is, + as we have been led to believe, no other than to shake off, + frighten, or appease the angry spirit of the slain man, + <span class="tei tei-pb" id="page187">[pg 187]</span><a name= + "Pg187" id="Pg187" class="tei tei-anchor"></a> we may safely + conjecture that the similar purification of homicides and + murderers, who have imbrued their hands in the blood of a + fellow-tribesman, had at first the same significance, and that the + idea of a moral or spiritual regeneration symbolised by the + washing, the fasting, and so on, was merely a later interpretation + put upon the old custom by men who had outgrown the primitive modes + of thought in which the custom originated. The conjecture will be + confirmed if we can shew that savages have actually imposed certain + restrictions on the murderer of a fellow-tribesman from a definite + fear that he is haunted by the ghost of his victim. This we can do + with regard to the Omahas, a tribe of the Siouan stock in North + America. Among these Indians the kinsmen of a murdered man had the + right to put the murderer to death, but sometimes they waived their + right in consideration of presents which they consented to accept. + When the life of the murderer was spared, he had to observe certain + stringent rules for a period which varied from two to four years. + He must walk barefoot, and he might eat no warm food, nor raise his + voice, nor look around. He was compelled to pull his robe about him + and to have it tied at the neck even in hot weather; he might not + let it hang loose or fly open. He might not move his hands about, + but had to keep them close to his body. He might not comb his hair + and it might not be blown about by the wind. When the tribe went + out hunting, he was obliged to pitch his tent about a quarter of a + mile from the rest of the people <span class="tei tei-q">“lest the + ghost of his victim should raise a high wind, which might cause + damage.”</span> Only one of his kindred was allowed to remain with + him at his tent. No one wished to eat with him, for they said, + <span class="tei tei-q">“If we eat with him whom Wakanda hates + Wakanda will hate us.”</span> Sometimes he wandered at night crying + and lamenting his offence. At the end of his long isolation the + kinsmen of the murdered man heard his crying and said, <span class= + "tei tei-q">“It is enough. Begone, and walk among the crowd. Put on + moccasins and wear a good robe.”</span><a id="noteref_621" name= + "noteref_621" href="#note_621"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">621</span></span></a> Here + the reason alleged for keeping the murderer at a considerable + distance from the hunters gives the clue to all the other + restrictions <span class="tei tei-pb" id="page188">[pg + 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a> + laid on him: he was haunted and therefore dangerous. The ancient + Greeks believed that the soul of a man who had just been killed was + wroth with his slayer and troubled him; wherefore it was needful + even for the involuntary homicide to depart from his country for a + year until the anger of the dead man had cooled down; nor might the + slayer return until sacrifice had been offered and ceremonies of + purification performed. If his victim chanced to be a foreigner, + the homicide had to shun the native country of the dead man as well + as his own.<a id="noteref_622" name="noteref_622" href= + "#note_622"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">622</span></span></a> The + legend of the matricide Orestes, how he roamed from place to place + pursued by the Furies of his murdered mother, and none would sit at + meat with him, or take him in, till he had been purified,<a id= + "noteref_623" name="noteref_623" href="#note_623"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">623</span></span></a> + reflects faithfully the real Greek dread of such as were still + haunted by an angry ghost. When the turbulent people of Cynaetha, + after perpetrating an atrocious massacre, sent an embassy to + Sparta, every Arcadian town through which the envoys passed on + their journey ordered them out of its walls at once; and the + Mantineans, after the embassy had departed, even instituted a + solemn purification of the city and its territory by carrying + sacrificial victims round them both.<a id="noteref_624" name= + "noteref_624" href="#note_624"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">624</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos imposed on men who have + partaken of human flesh.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Kwakiutl Indians of British Columbia, men who have partaken of + human flesh as a ceremonial rite are subject for a long time + afterwards to many restrictions or taboos of the sort we have been + dealing with. They may not touch their wives for a whole year; and + during the same time they are forbidden to work or gamble. For four + months they must live alone in their bedrooms, and when they are + obliged to quit the house for a necessary purpose, they may not go + out at the ordinary door, but must use only the secret door in the + rear of the house. On such occasions each of them is attended by + all the rest, carrying small sticks. They must all sit down + together on a long log, then get up, then sit down again, repeating + this three <span class="tei tei-pb" id="page189">[pg + 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a> + times before they are allowed to remain seated. Before they rise + they must turn round four times. Then they go back to the house. + Before entering they must raise their feet four times; with the + fourth step they really pass the door, taking care to enter with + the right foot foremost. In the doorway they turn four times and + walk slowly into the house. They are not permitted to look back. + During the four months of their seclusion each man in eating must + use a spoon, dish, and kettle of his own, which are thrown away at + the end of the period. Before he draws water from a bucket or a + brook, he must dip his cup into it thrice; and he may not take more + than four mouthfuls at one time. He must carry a wing-bone of an + eagle and drink through it, for his lips may not touch the brim of + his cup. Also he keeps a copper nail to scratch his head with, for + were his own nails to touch his own skin they would drop off. For + sixteen days after he has partaken of human flesh he may not eat + any warm food, and for the whole of the four months he is forbidden + to cool hot food by blowing on it with his breath. At the end of + winter, when the season of ceremonies is over, he feigns to have + forgotten the ordinary ways of men, and has to learn everything + anew. The reason for these remarkable restrictions imposed on men + who have eaten human flesh is not stated; but we may surmise that + fear of the ghost of the man whose body was eaten has at least a + good deal to do with them. We are confirmed in our conjecture by + observing that though these cannibals sometimes content themselves + with taking bites out of living people, the rules in question are + especially obligatory on them after they have devoured a corpse. + Moreover, the careful treatment of the bones of the victim points + to the same conclusion; for during the four months of seclusion + observed by the cannibals, the bones of the person on whom they + feasted are kept alternately for four days at a time under rocks in + the sea and in their bedrooms on the north side of the house, where + the sun cannot shine on them. Finally the bones are taken out of + the house, tied up, weighted with a stone, and thrown into deep + water, <span class="tei tei-q">“because it is believed that if they + were buried they would come back and take <span class="tei tei-pb" + id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class= + "tei tei-anchor"></a> their master's soul.”</span><a id= + "noteref_625" name="noteref_625" href="#note_625"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">625</span></span></a> This + seems to mean that if the bones of the victim were buried, his + ghost would come back and fetch away the souls of the men who had + eaten his body. The Gebars, a cannibal tribe in the north of New + Guinea, are much afraid of the spirit of a slain man or woman. + Among them persons who have partaken of human flesh for the first + time reside for a month afterwards in a small hut and may not enter + the dwelling-house.<a id="noteref_626" name="noteref_626" href= + "#note_626"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">626</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc41" id="toc41"></a> <a name="pdf42" id="pdf42"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 6. Hunters and Fishers + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hunters and fishers have to + observe taboos and undergo rites of purification, which are + probably dictated by a fear of the spirits of the animals or + fish which they have killed or intended to kill.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In savage + society the hunter and the fisherman have often to observe rules of + abstinence and to submit to ceremonies of purification of the same + sort as those which are obligatory on the warrior and the + manslayer; and though we cannot in all cases perceive the exact + purpose which these rules and ceremonies are supposed to serve, we + may with some probability assume that, just as the dread of the + spirits of his enemies is the main motive for the seclusion and + purification of the warrior who hopes to take or has already taken + their lives, so the huntsman or fisherman who complies with similar + customs is principally actuated by a fear of the spirits of the + beasts, birds, or fish which he has killed or intends to kill. For + the savage commonly conceives animals to be endowed with souls and + intelligences like his own, and hence he naturally treats them with + similar respect. Just as he attempts to appease the ghosts of the + men he has slain, so he essays to propitiate the spirits of the + animals he has killed. These ceremonies of propitiation will be + described later on in this work;<a id="noteref_627" name= + "noteref_627" href="#note_627"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">627</span></span></a> here + we have to deal, first, with the taboos observed by the hunter and + the <span class="tei tei-pb" id="page191">[pg 191]</span><a name= + "Pg191" id="Pg191" class="tei tei-anchor"></a> fisherman before or + during the hunting and fishing seasons, and, second, with the + ceremonies of purification which have to be practised by these men + on returning with their booty from a successful chase.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos and ceremonies observed + before catching whales. Taboos observed as a preparation for + catching dugong and turtle. Taboos observed as a preparation + for hunting and fishing. Taboos and ceremonies observed at the + hatching and pairing of silkworms.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">While the savage + respects, more or less, the souls of all animals, he treats with + particular deference the spirits of such as are either especially + useful to him or formidable on account of their size, strength, or + ferocity. Accordingly the hunting and killing of these valuable or + dangerous beasts are subject to more elaborate rules and ceremonies + than the slaughter of comparatively useless and insignificant + creatures. Thus the Indians of Nootka Sound prepared themselves for + catching whales by observing a fast for a week, during which they + ate very little, bathed in the water several times a day, sang, and + rubbed their bodies, limbs, and faces with shells and bushes till + they looked as if they had been severely torn with briars. They + were likewise required to abstain from any commerce with their + women for the like period, this last condition being considered + indispensable to their success. A chief who failed to catch a whale + has been known to attribute his failure to a breach of chastity on + the part of his men.<a id="noteref_628" name="noteref_628" href= + "#note_628"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">628</span></span></a> It + should be remarked that the conduct thus prescribed as a + preparation for whaling is precisely that which in the same tribe + of Indians was required of men about to go on the war-path.<a id= + "noteref_629" name="noteref_629" href="#note_629"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">629</span></span></a> Rules + of the same sort are, or were formerly, observed by Malagasy + whalers. For eight days before they went to sea the crew of a + whaler used to fast, abstaining from women and liquor, and + confessing their most secret faults to each other; and if any man + was found to have sinned deeply he was forbidden to share in the + expedition.<a id="noteref_630" name="noteref_630" href= + "#note_630"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">630</span></span></a> In + the island of Kadiak, off the south coast of Alaska, whalers were + reckoned unclean during the fishing season, and nobody would eat + out of the same dish with them or even come near them. Yet we are + told that great respect was paid to them, and that they were + regarded as <span class="tei tei-pb" id="page192">[pg + 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a> + the purveyors of their country.<a id="noteref_631" name= + "noteref_631" href="#note_631"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">631</span></span></a> + Though it is not expressly said it seems to be implied, and on the + strength of analogy we may assume, that these Kadiak whalers had to + remain chaste so long as the whaling season lasted. In the island + of Mabuiag continence was imposed on the people both before they + went to hunt the dugong and while the turtles were pairing. The + turtle-season lasts during parts of October and November; and if at + that time unmarried persons had sexual intercourse with each other, + it was believed that when the canoe approached the floating turtle, + the male would separate from the female and both would dive down in + different directions.<a id="noteref_632" name="noteref_632" href= + "#note_632"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">632</span></span></a> So at + Mowat in New Guinea men have no relation with women when the turtle + are coupling, though there is considerable laxity of morals at + other times.<a id="noteref_633" name="noteref_633" href= + "#note_633"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">633</span></span></a> Among + the Motu of Port Moresby, in New Guinea, chastity is enjoined + before fishing and wallaby-hunting; they believe that men who have + been unchaste will be unable to catch the fish and the wallabies, + which will turn round and jeer at their pursuers.<a id= + "noteref_634" name="noteref_634" href="#note_634"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">634</span></span></a> Among + the tribes about the mouth of the Wanigela River in New Guinea the + preparations for fishing turtle and dugong are most elaborate. They + begin two months before the fishing. A headman is appointed who + becomes holy. On his strict observance of the laws of the dugong + net depends the success of the season. While the men of the village + are making the nets, this sanctified leader lives entirely secluded + from his family, and may only eat a roasted banana or two after the + sun has gone down. Every evening at sundown he goes ashore and, + stripping himself of all his ornaments, which he is never allowed + to doff at other times, bathes near where the dugongs feed; as he + does so he throws scraped coco-nut and scented herbs and gums into + the water to charm the dugong.<a id="noteref_635" name= + "noteref_635" href="#note_635"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">635</span></span></a> + <span class="tei tei-pb" id="page193">[pg 193]</span><a name= + "Pg193" id="Pg193" class="tei tei-anchor"></a> Among the + Roro-speaking tribes of British New Guinea the magician who + performs ceremonies for the success of a wallaby hunt must abstain + from intercourse with his wife for a month before the hunt takes + place; and he may not eat food cooked by his wife or by any other + woman.<a id="noteref_636" name="noteref_636" href= + "#note_636"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">636</span></span></a> In + the island of Uap, one of the Caroline group, every fisherman + plying his craft lies under a most strict taboo during the whole of + the fishing season, which lasts for six or eight weeks. Whenever he + is on shore he must spend all his time in the men's clubhouse + (<span class="tei tei-foreign"><span style= + "font-style: italic">failu</span></span>), and under no pretext + whatever may he visit his own house or so much as look upon the + faces of his wife and womenkind. Were he but to steal a glance at + them, they think that flying fish must inevitably bore out his eyes + at night. If his wife, mother, or daughter brings any gift for him + or wishes to talk with him, she must stand down towards the shore + with her back turned to the men's clubhouse. Then the fisherman may + go out and speak to her, or with his back turned to her he may + receive what she has brought him; after which he must return at + once to his rigorous confinement. Indeed the fishermen may not even + join in dance and song with the other men of the clubhouse in the + evening; they must keep to themselves and be silent.<a id= + "noteref_637" name="noteref_637" href="#note_637"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">637</span></span></a> In + the Pelew Islands, also, which belong to the Caroline group, + fishermen are likewise debarred from intercourse with women, since + it is believed that any such intercourse would infallibly have a + prejudicial effect on the fishing. The same taboo is said to be + observed in all the other islands of the South Sea.<a id= + "noteref_638" name="noteref_638" href="#note_638"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">638</span></span></a> In + <span class="tei tei-pb" id="page194">[pg 194]</span><a name= + "Pg194" id="Pg194" class="tei tei-anchor"></a> Mirzapur, when the + seed of the silkworm is brought into the house, the Kol or Bhuiyar + puts it in a place which has been carefully plastered with holy + cow-dung to bring good luck. From that time the owner must be + careful to avoid ceremonial impurity. He must give up cohabitation + with his wife; he may not sleep on a bed, nor shave himself, nor + cut his nails, nor anoint himself with oil, nor eat food cooked + with butter, nor tell lies, nor do anything else that he deems + wrong. He vows to Singarmati Devi that if the worms are duly born + he will make her an offering. When the cocoons open and the worms + appear, he assembles the women of the house and they sing the same + song as at the birth of a baby, and red lead is smeared on the + parting of the hair of all the married women of the neighbourhood. + When the worms pair, rejoicings are made as at a marriage.<a id= + "noteref_639" name="noteref_639" href="#note_639"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">639</span></span></a> Thus + the silkworms are treated as far as possible like human beings. + Hence the custom which prohibits the commerce of the sexes while + the worms are hatching may be only an extension, by analogy, of the + rule which is observed by many races, that the husband may not + cohabit with his wife during pregnancy and lactation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by fishermen in + Uganda. Continence observed by Bangala fishermen and + hunters.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On Lake Victoria + Nyanza the Baganda fishermen use a long stout line which is + supported on the surface of the water by wooden floats, while short + lines with baited hooks attached to them depend from it at frequent + intervals. The place where the fisherman makes his line, whether in + his hut or his garden, is tabooed. People may not step over his + cords or tools, and he himself has to observe a number of + restrictions. He may not go near his wife or any other woman. He + eats alone, works alone, sleeps alone. He may not wash, except in + the lake. He may not eat salt or meat or butter. He may not smear + any fat on his body. When the line is ready he goes to the god, + asks his blessing on it, and offers him a pot of beer. In return he + receives from <span class="tei tei-pb" id="page195">[pg + 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a> + the deity a stick or bit of wood to fasten to the line, and also + some medicine of herbs to smoke and blow over the water in order + that the fish may come to the line and be caught. Then he carries + the line to the lake. If in going thither he should stumble over a + stone or a tree-root, he takes it with him, and he does the same + with any grass-seeds that may stick to his clothes. These stones, + roots, and seeds he puts on the line, believing that just as he + stumbled over them and they stuck to him, so the fish will also + stumble over them and stick to the line. The taboo lasts till he + has caught his first fish. If his wife has kept the taboo, he eats + the fish with her; but if she has broken it, she may not partake of + the fish. After that if he wishes to go in to his wife, he must + take his line out of the water and place it in a tree or some other + place of safety; he is then free to be with her. But so long as the + line is in the water, he must keep apart from women, or the fish + would at once leave the shore. Any breach of this taboo renders the + line useless to him. He must sell it and make a new one and offer + an expiatory offering to the god.<a id="noteref_640" name= + "noteref_640" href="#note_640"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">640</span></span></a> + Again, in Uganda the fisherman offers fish to his canoe, believing + that if he neglected to make this offering more than twice, his net + would catch nothing. The fish thus offered to the canoe is eaten by + the fishermen. But if at the time of emptying the traps there is + any man in the canoe who has committed adultery, eaten flesh or + salt, or rubbed his body with butter or fat, that man is not + allowed to partake of the fish offered to the canoe. And if the + sinner has not confessed his fault to the priest and been purified, + the catch will be small. When the adulterer has confessed his sin, + the priest calls the husband of the guilty woman and tells him of + her crime. Her paramour has to wear a sign to shew that he is doing + penance, and he makes a feast for the injured husband, which the + latter is obliged to accept in token of reconciliation. After that + the husband may not punish either of the erring couple; the sin is + atoned for and they are able to catch fish again.<a id= + "noteref_641" name="noteref_641" href="#note_641"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">641</span></span></a> Among + the Bangala of the Upper Congo, <span class="tei tei-pb" id= + "page196">[pg 196]</span><a name="Pg196" id="Pg196" class= + "tei tei-anchor"></a> while fishermen are making their traps, they + must observe strict continence, and the restriction lasts until the + traps have caught fish and the fish have been eaten. Similarly + Bangala hunters may have no sexual intercourse from the time they + made their traps till they have caught game and eaten it; it is + believed that any hunter who broke this rule of chastity would have + bad luck in the chase.<a id="noteref_642" name="noteref_642" href= + "#note_642"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">642</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by hunters in + Nias.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the island of + Nias the hunters sometimes dig pits, cover them lightly over with + twigs, grass, and leaves, and then drive the game into them. While + they are engaged in digging the pits, they have to observe a number + of taboos. They may not spit, or the game would turn back in + disgust from the pits. They may not laugh, or the sides of the pit + would fall in. They may eat no salt, prepare no fodder for swine, + and in the pit they may not scratch themselves, for if they did, + the earth would be loosened and would collapse. And the night after + digging the pit they may have no intercourse with a woman, or all + their labour would be in vain.<a id="noteref_643" name= + "noteref_643" href="#note_643"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">643</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The practice of continence by + fishers and hunters seems to be based on a notion that + incontinence offends the fish and the animals.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This practice of + observing strict chastity as a condition of success in hunting and + fishing is very common among rude races; and the instances of it + which have been cited render it probable that the rule is always + based on a superstition rather than on a consideration of the + temporary weakness which a breach of the custom may entail on the + hunter or fisherman. In general it appears to be supposed that the + evil effect of incontinence is not so much that it weakens him, as + that, for some reason or other, it offends the animals, who in + consequence will not suffer themselves to be caught. In the + Motumotu tribe of New Guinea a man will not see his wife the night + before he starts on a great fishing or hunting expedition; if he + did, he would have no luck. In the Motu tribe he is regarded as + holy that night, and in the morning no one may speak to him or call + out his name.<a id="noteref_644" name="noteref_644" href= + "#note_644"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">644</span></span></a> In + German East Africa elephant hunters must refrain from women for + several days before they set out <span class="tei tei-pb" id= + "page197">[pg 197]</span><a name="Pg197" id="Pg197" class= + "tei tei-anchor"></a> for the chase.<a id="noteref_645" name= + "noteref_645" href="#note_645"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">645</span></span></a> We + have seen that in the same region a wife's infidelity during the + hunter's absence is believed to give the elephant power over him so + as to kill or wound him.<a id="noteref_646" name="noteref_646" + href="#note_646"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">646</span></span></a> As + this belief is clearly a superstition, based on sympathetic magic, + so doubtless is the practice of chastity before the hunt. The + pygmies of the great African forest are also reported to observe + strict continence the night before an important hunt. It is said + that at this time they propitiate their ancestors by rubbing their + skulls, which they keep in boxes, with palm oil and with water in + which the ashes of the bark and leaves of a certain tree + (<span class="tei tei-foreign"><span style= + "font-style: italic">moduma</span></span>) have been mixed.<a id= + "noteref_647" name="noteref_647" href="#note_647"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">647</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Chastity observed by American + Indians before hunting.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Huichol + Indians of Mexico think that only the pure of heart should hunt the + deer. The deer would never enter a snare put up by a man in love; + it would only look at it, snort <span class="tei tei-q">“Pooh, + pooh,”</span> and go back the way it came. Good luck in love means + bad luck in deer-hunting. But even those who have been abstinent + must invoke the aid of the fire to burn the last taint or blemish + out of them. So the night before they set out for the chase they + gather round the fire and pray aloud, all trying to get as near as + they can to the flaming god, and turning every side of their bodies + to his blessed influence. They hold out their open hands to it, + warm the palms, spit on them, and then rub them quickly over their + joints, legs, and shoulders, as the shamans do in curing a sick + man, in order that their limbs and sinews may be as strong as their + hearts are pure for the task of the morrow.<a id="noteref_648" + name="noteref_648" href="#note_648"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">648</span></span></a> A + Carrier Indian of British Columbia used to separate from his wife + for a full month before he set traps for bears, and during this + time he might not drink from the same vessel as his wife, but had + to use a special cup made of birch bark. The neglect of these + precautions would cause the game to escape after it had been + snared. But when he was about to snare martens, the period of + continence was cut down to ten days.<a id="noteref_649" name= + "noteref_649" href="#note_649"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">649</span></span></a> The + Sia, <span class="tei tei-pb" id="page198">[pg 198]</span><a name= + "Pg198" id="Pg198" class="tei tei-anchor"></a> a tribe of Pueblo + Indians, observe chastity for four days before a hunt as well as + the whole time that it lasts, even if the game be only + rabbits.<a id="noteref_650" name="noteref_650" href= + "#note_650"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">650</span></span></a> Among + the Tsetsaut Indians of British Columbia hunters who desire to + secure good luck fast and wash their bodies with ginger-root for + three or four days, and do not touch a woman for two or three + months.<a id="noteref_651" name="noteref_651" href= + "#note_651"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">651</span></span></a> A + Shuswap Indian, who intends to go out hunting must also keep away + from his wife, or he would have no luck.<a id="noteref_652" name= + "noteref_652" href="#note_652"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">652</span></span></a> Among + the Thompson Indians the grisly-bear hunter must abstain from + sexual intercourse for some time before he went forth to hunt. + These Indians believe that bears always hear what is said of them. + Hence a man who intends to go bear-hunting must be very careful + what he says about the beasts or about his preparations for killing + them, or they will get wind of it and keep out of his way.<a id= + "noteref_653" name="noteref_653" href="#note_653"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">653</span></span></a> In + the same tribe of Indians some trappers and hunters, who were very + particular, would not eat with other people when they were engaged, + or about to be engaged, in hunting or trapping; neither would they + eat food cooked by any woman, unless she were old. They drank cold + water in which mountain juniper or wild rhubarb had been soaked, + using a cup of their own, which no one else might touch. Hunters + seldom combed their hair when they were on an expedition, but + waited to do so till their return.<a id="noteref_654" name= + "noteref_654" href="#note_654"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">654</span></span></a> The + reason for this last rule is certainly not that at such seasons + they have no time to attend to their persons; the custom is + probably based on that superstitious objection to touch the heads + of tabooed persons of which some examples have already been given, + and of which more will be adduced shortly.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by Hidatsa Indians + at catching eagles.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the late + autumn or early winter a few families of the Hidatsa Indians seek + some quiet spot in the forest and pitch their camp there to catch + eagles. After setting up their <span class="tei tei-pb" id= + "page199">[pg 199]</span><a name="Pg199" id="Pg199" class= + "tei tei-anchor"></a> tents they build a small medicine-lodge, + where the ceremonies supposed to be indispensable for trapping the + eagles are performed. No woman may enter it. The traps are set on + high places among the neighbouring hills. When some of the men wish + to take part in the trapping, they fast and then go by day to the + medicine-lodge. There they continue without food until about + midnight, when they partake of a little nourishment and fall + asleep. They get up just before dawn, or when the morning-star has + risen, and go to their traps. There they sit all day without food + or drink, watching for their prey, and struggling, it may be, from + time to time with a captive eagle, for they always take the birds + alive. They return to the camp at sunset. As they approach, every + one rushes into his tent; for the hunter may neither see nor be + seen by any of his fellow-hunters until he enters the + medicine-lodge. They spend the night in the lodge, and about + midnight eat and drink for the first time since the previous + midnight; then they lie down to sleep, only to rise again before + dawn and repair anew to the traps. If any one of them has caught + nothing during the day, he may not sleep at night, but must spend + his time in loud lamentation and prayer. This routine has to be + observed by each hunter for four days and four nights, after which + he returns to his own tent, hungry, thirsty, and tired, and follows + his ordinary pursuits till he feels able to go again to the + eagle-traps. During the four days of the trapping he sees none of + his family, and speaks to none of his friends except those who are + engaged in the trapping at the same time. They believe that if any + hunter fails to perform all these rites, the captive eagle will get + one of his claws loose and tear his captor's hands. There are men + in the tribe who have had their hands crippled for life in that + way.<a id="noteref_655" name="noteref_655" href= + "#note_655"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">655</span></span></a> It is + obvious that the severe fasting coupled with the short sleep, or + even the total sleeplessness, of these eagle-hunters can only + impair their physical vigour and so far tend to incapacitate them + for capturing the eagles. The motive of their behaviour in + <span class="tei tei-pb" id="page200">[pg 200]</span><a name= + "Pg200" id="Pg200" class="tei tei-anchor"></a> these respects is + purely superstitious, not rational, and so, we may safely conclude, + is the custom which simultaneously cuts them off from all + intercourse with their wives and families.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Miscellaneous examples of chastity + practised from superstitious motives.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An examination + of all the many cases in which the savage bridles his passions and + remains chaste from motives of superstition, would be instructive, + but I cannot attempt it now. I will only add a few miscellaneous + examples of the custom before passing to the ceremonies of + purification which are observed by the hunter and fisherman after + the chase and the fishing are over. The workers in the salt-pans + near Siphoum, in Laos, must abstain from all sexual relations at + the place where they are at work; and they may not cover their + heads nor shelter themselves under an umbrella from the burning + rays of the sun.<a id="noteref_656" name="noteref_656" href= + "#note_656"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">656</span></span></a> Among + the Kachins of Burma the ferment used in making beer is prepared by + two women, chosen by lot, who during the three days that the + process lasts may eat nothing acid and may have no conjugal + relations with their husbands; otherwise it is supposed that the + beer would be sour.<a id="noteref_657" name="noteref_657" href= + "#note_657"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">657</span></span></a> Among + the Masai honey-wine is brewed by a man and a woman who live in a + hut set apart for them till the wine is ready for drinking. But + they are strictly forbidden to have sexual intercourse with each + other during this time; it is deemed essential that they should be + chaste for two days before they begin to brew and for the whole of + the six days that the brewing lasts. The Masai believe that were + the couple to commit a breach of chastity, not only would the wine + be undrinkable but the bees which made the honey would fly away. + Similarly they require that a man who is making poison should sleep + alone and observe other taboos which render him almost an + outcast.<a id="noteref_658" name="noteref_658" href= + "#note_658"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">658</span></span></a> The + Wandorobbo, a tribe of the same region as the Masai, believe that + the mere presence of a woman in the neighbourhood of a man who is + brewing poison would deprive the poison of its venom, and + <span class="tei tei-pb" id="page201">[pg 201]</span><a name= + "Pg201" id="Pg201" class="tei tei-anchor"></a> that the same thing + would happen if the wife of the poison-maker were to commit + adultery while her husband was brewing the poison.<a id= + "noteref_659" name="noteref_659" href="#note_659"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">659</span></span></a> In + this last case it is obvious that a rationalistic explanation of + the taboo is impossible. How could the loss of virtue in the poison + be a physical consequence of the loss of virtue in the + poison-maker's wife? Clearly the effect which the wife's adultery + is supposed to have on the poison is a case of sympathetic magic; + her misconduct sympathetically affects her husband and his work at + a distance. We may, accordingly, infer with some confidence that + the rule of continence imposed on the poison-maker himself is also + a simple case of sympathetic magic, and not, as a civilised reader + might be disposed to conjecture, a wise precaution designed to + prevent him from accidentally poisoning his wife. Again, to take + other instances, in the East Indian island of Buru people smear + their bodies with coco-nut oil as a protection against demons. But + in order that the charm may be effective, the oil must have been + made by young unmarried girls.<a id="noteref_660" name= + "noteref_660" href="#note_660"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">660</span></span></a> In + the Seranglao and Gorong archipelagoes the same oil is regarded as + an antidote to poison; but it only possesses this virtue if the + nuts have been gathered on a Friday by a youth who has never known + a woman, and if the oil has been extracted by a pure maiden, while + a priest recited the appropriate spells.<a id="noteref_661" name= + "noteref_661" href="#note_661"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">661</span></span></a> So in + the Marquesas Islands, when a woman was making coco-nut oil, she + was tabooed for four or five or more days, during which she might + have no intercourse with her husband. If she broke this rule, it + was believed that she would obtain no oil.<a id="noteref_662" name= + "noteref_662" href="#note_662"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">662</span></span></a> In + the same islands when a man had placed a dish of bananas and + coco-nuts in an oven of hot stones to bake over night, he might not + go in to his wife, or the food would not be found baked in the + morning.<a id="noteref_663" name="noteref_663" href= + "#note_663"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">663</span></span></a> In + ancient Mexico the men who distilled the wine known as <span class= + "tei tei-foreign"><span style= + "font-style: italic">pulque</span></span> from the <span class= + "tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" + class="tei tei-anchor"></a> sap of the great aloe, might not touch + a woman for four days; if they were unchaste, they thought the wine + would be sour and putrid.<a id="noteref_664" name="noteref_664" + href="#note_664"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">664</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Miscellaneous examples of + continence observed from superstitious motives. Continence + observed by the Motu of New Guinea before and during a trading + voyage. Continence observed by the Akamba and Akikuyu on a + journey and other occasions.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Ba-Pedi and Ba-thonga tribes of South Africa, when the site of a + new village has been chosen and the houses are building, all the + married people are forbidden to have conjugal relations with each + other. If it were discovered that any couple had broken this rule, + the work of building would immediately be stopped, and another site + chosen for the village. For they think that a breach of chastity + would spoil the village which was growing up, that the chief would + grow lean and perhaps die, and that the guilty woman would never + bear another child.<a id="noteref_665" name="noteref_665" href= + "#note_665"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">665</span></span></a> Among + the Chams of Cochin-China, when a dam is made or repaired on a + river for the sake of irrigation, the chief who offers the + traditional sacrifices and implores the protection of the deities + on the work, has to stay all the time in a wretched hovel of straw, + taking no part in the labour, and observing the strictest + continence; for the people believe that a breach of his chastity + would entail a breach of the dam.<a id="noteref_666" name= + "noteref_666" href="#note_666"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">666</span></span></a> Here, + it is plain, there can be no idea of maintaining the mere bodily + vigour of the chief for the accomplishment of a task in which he + does not even bear a hand. In New Caledonia the wizard who performs + certain superstitious ceremonies at the building and launching of a + large canoe is bound to the most rigorous chastity the whole time + that the vessel is on the stocks.<a id="noteref_667" name= + "noteref_667" href="#note_667"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">667</span></span></a> Among + the natives of the Gazelle Peninsula in New Britain men who are + engaged in making fish-traps avoid women and observe strict + continence. They believe that if a woman were even to touch a + fish-trap, it would catch nothing.<a id="noteref_668" name= + "noteref_668" href="#note_668"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">668</span></span></a> Here, + therefore, the rule of continence probably springs from a fear of + infecting sympathetically the traps <span class="tei tei-pb" id= + "page203">[pg 203]</span><a name="Pg203" id="Pg203" class= + "tei tei-anchor"></a> with feminine weakness or perhaps with + menstrual pollution. Every year at the end of September or the + beginning of October, when the north-east monsoon is near an end, a + fleet of large sailing canoes leaves Port Moresby and the + neighbouring Motu villages of New Guinea on a trading voyage to the + deltas of the rivers which flow into the Papuan Gulf. The canoes + are laden with a cargo of earthenware pots, and after about three + months they return, sailing before the north-west monsoon and + bringing back a cargo of sago which they have obtained by barter + for their crockery. It is about the beginning of the south-east + monsoon, that is, in April or May, that the skippers, who are + leading men in the villages, make up their minds to go on these + trading voyages. When their resolution is taken they communicate it + to their wives, and from about that time husband and wife cease to + cohabit. The same custom of conjugal separation is observed by what + we may call the mate or second in command of each vessel. But it is + not till the month of August that the work of preparing the canoes + for sea by overhauling and caulking them is taken seriously in + hand. From that time both skipper and mate become particularly + sacred or taboo (<span class="tei tei-foreign"><span style= + "font-style: italic">helaga</span></span>), and consequently they + keep apart from their wives more than ever. Husband and wife, + indeed, sleep in the same house but on opposite sides of it. In + speaking of his wife he calls her <span class= + "tei tei-q">“maiden,”</span> and she calls him <span class= + "tei tei-q">“youth.”</span> They have no direct conversation or + dealings with each other. If he wishes to communicate with her, he + does so through a third person, usually a relative of one of them. + Both refrain from washing themselves, and he from combing his hair. + <span class="tei tei-q">“The wife's position indeed becomes very + much like that of a widow.”</span> When the canoe has been + launched, skipper, mate, and crew are all forbidden to touch their + food with their fingers; they must always handle it and convey it + to their mouths with a bone fork.<a id="noteref_669" name= + "noteref_669" href="#note_669"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">669</span></span></a> A + briefer account of the custom and superstition had previously been + given by a native pastor settled in the neighbourhood of Port + Moresby. <span class="tei tei-pb" id="page204">[pg + 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a> + He says: <span class="tei tei-q">“Here is a custom of + trading-voyage parties:—If it is arranged to go westward, to + procure arrowroot, the leader of the party sleeps apart from his + wife for the time being, and on until the return from the + expedition, which is sometimes a term of five months. They say if + this is not done the canoe of the chief will be sunk on the return + voyage, all the arrowroot lost in the sea, and he himself covered + with shame. He, however, who observes the rule of self-denial, + returns laden with arrowroot, has not a drop of salt water to + injure his cargo, and so is praised by his companions and + crew.”</span><a id="noteref_670" name="noteref_670" href= + "#note_670"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">670</span></span></a> The + Akamba and Akikuyu of eastern Africa refrain from the commerce of + the sexes on a journey, even if their wives are with them in the + caravan; and they observe the same rule of chastity so long as the + cattle are at pasture, that is, from the time the herds are driven + out to graze in the morning till they come back in the + evening.<a id="noteref_671" name="noteref_671" href= + "#note_671"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">671</span></span></a> Why + the rule should be in force just while the cattle are at pasture is + not said, but we may conjecture that any act of incontinence at + that time is somehow supposed, on the principles of sympathetic + magic, to affect the animals injuriously. The conjecture is + confirmed by the observation that among the Akikuyu for eight days + after the quarterly festivals, which they hold for the sake of + securing God's blessing on their flocks and herds, no commerce is + permitted between the sexes. They think that any breach of + continence in these eight days would be followed by a mortality + among the flocks.<a id="noteref_672" name="noteref_672" href= + "#note_672"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">672</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The taboos observed by hunters and + fishers are often continued and even increased in stringency + after the game has been killed and the fish caught. The motive + for this conduct can only be superstitious.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the taboos or + abstinences observed by hunters and fishermen before and during the + chase are dictated, as we have seen reason to believe, by + superstitious motives, and chiefly by a dread of offending or + frightening the spirits of the creatures whom it is proposed to + kill, we may expect that the restraints imposed after the slaughter + has been perpetrated will be at least as stringent, the slayer and + his <span class="tei tei-pb" id="page205">[pg 205]</span><a name= + "Pg205" id="Pg205" class="tei tei-anchor"></a> friends having now + the added fear of the angry ghosts of his victims before their + eyes. Whereas on the hypothesis that the abstinences in question, + including those from food, drink, and sleep, are merely salutary + precautions for maintaining the men in health and strength to do + their work, it is obvious that the observance of these abstinences + or taboos after the work is done, that is, when the game is killed + and the fish caught, must be wholly superfluous, absurd, and + inexplicable. But as I shall now shew, these taboos often continue + to be enforced or even increased in stringency after the death of + the animals, in other words, after the hunter or fisher has + accomplished his object by making his bag or landing his fish. The + rationalistic theory of them therefore breaks down entirely; the + hypothesis of superstition is clearly the only one open to us.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by the Bering + Strait Esquimaux after catching whales or salmon.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Inuit + or Esquimaux of Bering Strait <span class="tei tei-q">“the dead + bodies of various animals must be treated very carefully by the + hunter who obtains them, so that their shades may not be offended + and bring bad luck or even death upon him or his people.”</span> + Hence the Unalit hunter who has had a hand in the killing of a + white whale, or even has helped to take one from the net, is not + allowed to do any work for the next four days, that being the time + during which the shade or ghost of the whale is supposed to stay + with its body. At the same time no one in the village may use any + sharp or pointed instrument for fear of wounding the whale's shade, + which is believed to be hovering invisible in the neighbourhood; + and no loud noise may be made lest it should frighten or offend the + ghost. Whoever cuts a whale's body with an iron axe will die. + Indeed the use of all iron instruments is forbidden in the village + during these four days. These Inuit have a special name + (<span class="tei tei-foreign"><span style= + "font-style: italic">nu-na hlukh-tuk</span></span>) <span class= + "tei tei-q">“for a spot of ground where certain things are tabooed, + or where there is to be feared any evil influence caused by the + presence of offended shades of men or animals, or through the + influence of other supernatural means. This ground is sometimes + considered unclean, and to go upon it would bring misfortune to the + offender, producing sickness, death, or lack of success in hunting + or fishing. The same term is also applied to ground where certain + animals have been killed or have died.”</span> In <span class= + "tei tei-pb" id="page206">[pg 206]</span><a name="Pg206" id="Pg206" + class="tei tei-anchor"></a> the latter case the ground is thought + to be dangerous only to him who there performs some forbidden act. + For example, the shore where a dead white whale has been beached is + so regarded. At such a place and time to chop wood with an iron axe + is supposed to be fatal to the imprudent person who chops. Death, + too, is supposed to result from cutting wood with an iron axe where + salmon are being dressed. An old man at St. Michael told Mr. Nelson + of a melancholy case of this kind which had fallen within the scope + of his own observation. A man began to chop a log near a woman who + was splitting salmon: both of them died soon afterwards. The reason + of this disaster, as the old man explained, was that the shade or + ghost (<span class="tei tei-foreign"><span style= + "font-style: italic">inua</span></span>) of the salmon and the + spirit or mystery (<span class="tei tei-foreign"><span style= + "font-style: italic">yu-a</span></span>) of the ground were + incensed at the proceeding. Such offences are indeed fatal to every + person who may be present at the desecrated spot. Dogs are regarded + as very unclean and offensive to the shades of game animals, and + great care is taken that no dog shall get at the bones of a white + whale. Should a dog touch one of them, the hunter might lose his + luck; his nets would break or be shunned by the whales, and his + spears would not strike. But in addition to the state of + uncleanness or taboo which arises from the presence of the shades + of men or animals, these Esquimaux believe in uncleanness of + another sort which, though not so serious, nevertheless produces + sickness or bad luck in hunting. It consists, we are told, of a + kind of invisible, impalpable vapour, which may attach itself to a + person from some contamination. A hunter infected by such a vapour + is much more than usually visible to game, so that his luck in the + chase is gone until he succeeds in cleansing himself once more. + That is why hunters must avoid menstruous women; if they do not, + they will be unable to catch game.<a id="noteref_673" name= + "noteref_673" href="#note_673"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">673</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by the Bering + Strait Esquimaux and the Aleuts of Alaska out of regard for the + animals they have killed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These same + Esquimaux of Bering Strait celebrate a great annual festival in + December, when the bladders of all the seals, whales, walrus, and + white bears that have been killed in the year are taken into the + assembly-house of the village. <span class="tei tei-pb" id= + "page207">[pg 207]</span><a name="Pg207" id="Pg207" class= + "tei tei-anchor"></a> They remain there for several days, and so + long as they do so the hunters avoid all intercourse with women, + saying that if they failed in that respect the shades of the dead + animals would be offended.<a id="noteref_674" name="noteref_674" + href="#note_674"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">674</span></span></a> + Similarly among the Aleuts of Alaska the hunter who had struck a + whale with a charmed spear would not throw again, but returned at + once to his home and separated himself from his people in a hut + specially constructed for the purpose, where he stayed for three + days without food or drink, and without touching or looking upon a + woman. During this time of seclusion he snorted occasionally in + imitation of the wounded and dying whale, in order to prevent the + whale which he had struck from leaving the coast. On the fourth day + he emerged from his seclusion and bathed in the sea, shrieking in a + hoarse voice and beating the water with his hands. Then, taking + with him a companion, he repaired to that part of the shore where + he expected to find the whale stranded. If the beast was dead he at + once cut out the place where the death-wound had been inflicted. If + the whale was not dead, he again returned to his home and continued + washing himself until the whale died.<a id="noteref_675" name= + "noteref_675" href="#note_675"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">675</span></span></a> Here + the hunter's imitation of the wounded whale is probably intended by + means of homoeopathic magic to make the beast die in earnest. Among + the Kaniagmuts of Alaska the men who attacked the whale were + considered by their countrymen as unclean during the fishing + season, though otherwise they were held in high honour.<a id= + "noteref_676" name="noteref_676" href="#note_676"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">676</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos observed by the central + Esquimaux after killing sea-beasts. The sea-mammals may not be + brought into contact with reindeer.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The central + Esquimaux of Baffin Land and Hudson Bay think that whales, ground + seals, and common seals originated in the severed fingers of the + goddess Sedna. Hence an Esquimau of these regions must make + atonement for each of these animals that he kills, and must observe + strictly certain taboos after their slaughter. Some of the rules of + conduct thus enjoined are identical with those which are in force + after the death of a human being. Thus after the killing of one of + these sea-mammals, as after the decease of a person, it is + forbidden to scrape the frost from the window, <span class= + "tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" + class="tei tei-anchor"></a> to shake the bed or to disturb the + shrubs under the bed, to remove the drippings of oil from under the + lamp, to scrape hair from skins, to cut snow for the purpose of + melting it, to work on iron, wood, stone, or ivory. Furthermore, + women are forbidden to comb their hair, to wash their faces, and to + dry their boots and stockings. All these regulations must be kept + with the greatest care after a ground seal has been killed, because + the transgression of taboos that refer to this animal makes the + hands of Sedna very sore. When a seal is brought into the hut, the + women must stop working until it is cut up. After the capture of a + ground seal, walrus, or whale, they must rest for three days. Not + all kinds of work, however, are forbidden; they may mend articles + made of sealskin, but they may not make anything new. Working on + the new skins of caribou, the American reindeer, is strictly + prohibited; for a series of rules forbids all contact between that + animal and the sea-mammals. Thus reindeer-skins obtained in summer + may not be prepared before the ice has formed and the first seal is + caught with the harpoon. Later, as soon as the first walrus has + been killed, the work must stop again until the next autumn. Hence + everybody is eager to have his reindeer-skins ready as quickly as + possible, for until that is done the walrus season will not begin. + When the first walrus has been killed a messenger goes from village + to village and announces the news, whereupon all work on + reindeer-skins immediately ceases. On the other hand, when the + season for hunting the reindeer begins, all the winter clothing and + the winter tents that had been in use during the walrus hunting + season become tabooed and are buried under stones; they may not be + used again till the next walrus hunting season comes round. No + walrus-hide or thongs made of such hide may be taken inland, where + the reindeer live. Venison may not be put in the same boat with + walrus-meat, nor yet with salmon. If venison or the antlers of the + reindeer were in a boat which goes walrus-hunting, the boat would + be liable to be broken by the walrus. The Esquimaux are not allowed + to eat venison and walrus on the same day, unless they first strip + naked or put on clothing of reindeer-skin that has never been worn + in hunting walrus. The transgression of these taboos gives umbrage + to the souls of walrus; and a <span class="tei tei-pb" id= + "page209">[pg 209]</span><a name="Pg209" id="Pg209" class= + "tei tei-anchor"></a> myth is told to account for the mutual + aversion of the walrus and the reindeer. And in general the + Esquimaux say that Sedna dislikes the reindeer, wherefore they may + not bring the beast into contact with her favourites, the + sea-mammals. Hence the meat of the whale and the seal, as well as + of the walrus, may not be eaten on the same day with venison. It is + not permitted that both sorts of meat lie on the floor of the hut + or behind the lamps at the same time. If a man who has eaten + venison in the morning happens to enter a hut in which seal meat is + being cooked, he is allowed to eat venison on the bed, but it must + be wrapped up before it is carried into the hut, and he must take + care to keep clear of the floor. Before they change from one food + to the other the Esquimaux must wash themselves.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Even among the sea-beasts + themselves there are rules of mutual avoidance which the + central Esquimaux must observe.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But even among + the sea-beasts themselves there are rules of mutual avoidance which + these central Esquimaux must observe. Thus a person who has been + eating or hunting walrus must strip naked or change his clothes + before he eats seal; otherwise the transgression will become + fastened to the soul of the walrus in a manner which will be + explained presently. Again, the soul of a salmon is very powerful, + and its body may not be eaten on the same day with walrus or + venison. Salmon may not be cooked in a pot that has been used to + boil any other kind of meat; and it must always be cooked at some + distance from the hut. The salmon-fisher is not allowed to wear + boots that have been used in hunting walrus; and no work may be + done on boot-legs till the first salmon has been caught and put on + a boot-leg. Once more the soul of the grim polar bear is offended + if the taboos which concern him are not observed. His soul tarries + for three days near the spot where it left his body, and during + these days the Esquimaux are particularly careful to conform + rigidly to the laws of taboo, because they believe that punishment + overtakes the transgressor who sins against the soul of a bear far + more speedily than him who sins against the souls of the + sea-beasts.<a id="noteref_677" name="noteref_677" href= + "#note_677"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">677</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Native explanation of these + Esquimau taboos.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The native + explanation of the taboos thus enjoined on <span class="tei tei-pb" + id="page210">[pg 210]</span><a name="Pg210" id="Pg210" class= + "tei tei-anchor"></a> hunters among the central Esquimaux has been + given us by the eminent American ethnologist Dr. Franz Boas. As it + sets what may be called the spiritual basis of taboo in the + clearest light, it deserves to be studied with attention.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The object of the taboos observed + after killing sea-beasts is to prevent the souls of the slain + animals from contracting certain attachments, which would hurt + not only them, but also the great goddess Sedna, in whose house + the disembodied souls of the sea-beasts reside.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The goddess + Sedna, he tells us, the mother of the sea-mammals, may be + considered to be the chief deity of the central Esquimaux. She is + supposed to bear supreme sway over the destinies of mankind, and + almost all the observances of these tribes have for their object to + retain her good will or appease her anger. Her home is in the lower + world, where she dwells in a house built of stone and whale-ribs. + <span class="tei tei-q">“The souls of seals, ground seals, and + whales are believed to proceed from her house. After one of these + animals has been killed, its soul stays with the body for three + days. Then it goes back to Sedna's abode, to be sent forth again by + her. If, during the three days that the soul stays with the body, + any taboo or proscribed custom is violated, the violation + (<span class="tei tei-foreign"><span style= + "font-style: italic">pitssēte</span></span>) becomes attached to + the animal's soul, and causes it pain. The soul strives in vain to + free itself of these attachments, but is compelled to take them + down to Sedna. The attachments, in some manner not explained, make + her hands sore, and she punishes the people who are the cause of + her pains by sending to them sickness, bad weather, and starvation. + If, on the other hand, all taboos have been observed, the + sea-animals will allow themselves to be caught; they will even come + to meet the hunter. The object of the innumerable taboos that are + in force after the killing of these sea-animals, therefore, is to + keep their souls free from attachments that would hurt their souls + as well as Sedna.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The souls of the sea-beasts have a + great aversion to the dark colour of death and to the vapour + that arises from flowing blood, and they avoid persons who are + affected by these things.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“The souls of the sea-animals are endowed with greater + powers than those of ordinary human beings. They can see the effect + of contact with a corpse, which causes objects touched by it to + appear dark in colour; and they can see the effect of flowing human + blood, from which a vapour rises that surrounds the bleeding person + and is communicated to <span class="tei tei-pb" id="page211">[pg + 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a> + every one and every thing that comes in contact with such a person. + This vapour and the dark colour of death are exceedingly unpleasant + to the souls of the sea-animals, that will not come near a hunter + thus affected. The hunter must therefore avoid contact with people + who have touched a body, or with those who are bleeding, more + particularly with menstruating women or with those who have + recently given birth. The hands of menstruating women appear red to + the sea-animals. If any one who has touched a body or who is + bleeding should allow others to come in contact with him, he would + cause them to become distasteful to the seals, and therefore to + Sedna as well. For this reason custom demands that every person + must at once announce if he has touched a body, and that women must + make known when they are menstruating or when they have had a + miscarriage. If they do not do so, they will bring ill-luck to all + the hunters.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The transgresser of a taboo must + announce his transgression, in order that other people may shun + him.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“These ideas have given rise to the belief that it is + necessary to announce the transgression of any taboo. The + transgressor of a custom is distasteful to Sedna and to the + animals, and those who abide with him will become equally + distasteful through contact with him. For this reason it has come + to be an act required by custom and morals to confess any and every + transgression of a taboo, in order to protect the community from + the evil influence of contact with the evil-doer. The descriptions + of Eskimo life given by many observers contain records of + starvation, which, according to the belief of the natives, was + brought about by some one transgressing a law, and not announcing + what he had done.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hence the central Esquimaux have + come to think that sin can be atoned for by confession.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“I presume the importance of the confession of a + transgression, with a view to warning others to keep at a distance + from the transgressor, has gradually led to the idea that a + transgression, or, we might say, a sin can be atoned for by + confession. This is one of the most remarkable traits among the + religious beliefs of the central Eskimo. There are innumerable + tales of starvation brought about by the transgression of a taboo. + In vain the hunters try to supply their families with food; gales + and drifting snow make their endeavours fruitless. Finally the help + of the <span class="tei tei-hi"><span style= + "font-style: italic">angakok</span></span><a id="noteref_678" name= + "noteref_678" href="#note_678"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">678</span></span></a> is + invoked, and he discovers that the cause of the <span class= + "tei tei-pb" id="page212">[pg 212]</span><a name="Pg212" id="Pg212" + class="tei tei-anchor"></a> misfortune of the people is due to the + transgression of a taboo. Then the guilty one is searched for. If + he confesses, all is well; the weather moderates, and the seals + allow themselves to be caught; but if he obstinately maintains his + innocence, his death alone will soothe the wrath of the offended + deity....</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The transgression of taboos + affects the soul of the transgressor, becoming attached to it + and making him sick. If the attachment is not removed by the + wizard, the man will die.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“The transgressions of taboos do not affect the souls + of game alone. It has already been stated that the sea-mammals see + their effect upon man also, who appears to them of a dark colour, + or surrounded by a vapour which is invisible to ordinary man. This + means, of course, that the transgression also affects the soul of + the evil-doer. It becomes attached to it, and makes him sick. The + <span class="tei tei-foreign"><span style= + "font-style: italic">angakok</span></span><a id="noteref_679" name= + "noteref_679" href="#note_679"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">679</span></span></a> is + able to see these attachments with the help of his guardian spirit, + and is able to free the soul from them. If this is not done, the + person must die. In many cases the transgressions become fastened + also to persons who come in contact with the evil-doer. This is + especially true of children, to whose souls the sins of their + parents, and particularly of their mothers, become readily + attached. Therefore, when a child is sick, the <span class= + "tei tei-foreign"><span style= + "font-style: italic">angakok</span></span> first of all, asks its + mother if she has transgressed any taboos. The attachment seems to + have a different appearance, according to the taboo that has been + violated. A black attachment is due to removing oil-drippings from + under the lamp, a piece of caribou-skin represents the scrapings + removed from a caribou-skin at a time when such work was forbidden. + As soon as the mother acknowledges the transgression of a taboo, + the attachment leaves the child's soul, and the child + recovers.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Esquimaux try to keep the + sea-beasts free from contaminating influences, especially from + contact with corpses and with women who have recently been + brought to bed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“A number of customs may be explained by the endeavours + of the natives to keep the sea-mammals free from contaminating + influences. All the clothing of a dead person, the tent in which he + died, and the skins obtained by him, must be discarded; for if a + hunter should wear clothing made of skins that had been in contact + with the deceased, these would appear dark, and the seal would + avoid him. Neither would a seal allow itself to be taken into a hut + darkened by a dead body; and all those who entered such a hut would + appear dark to it, and would be avoided.</span></p><span class= + "tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“While it is customary for a successful hunter to + invite all the men of the village to eat of the seal that he has + caught, they must not take any of the seal-meat out of the hut, + because it might come in contact with persons who are under taboo, + and thus the hunter might incur the displeasure of the seal and of + Sedna. This is particularly strictly forbidden in the case of the + first seal of the season.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“A woman who has a new-born child, and who has not + quite recovered, must eat only of seals caught by her husband, by a + boy, or by an aged man; else the vapour arising from her body would + become attached to the souls of other seals, which would take the + transgression down to Sedna, thus making her hands sore.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Cases of premature birth require particularly careful + treatment. The event must be announced publicly, else dire results + will follow. If a woman should conceal from the other people that + she has had a premature birth, they might come near her, or even + eat in her hut of the seals procured by her husband. The vapour + arising from her would thus affect them, and they would be avoided + by the seals. The transgression would also become attached to the + soul of the seal, which would take it down to Sedna.”</span><a id= + "noteref_680" name="noteref_680" href="#note_680"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">680</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">In the system of taboos of the + central Esquimaux we see animism passing into religion; + morality is coming to rest on a supernatural basis, namely the + will of the goddess Sedna. In this evolution of religion the + practice of confession has played a part. It seems to have been + regarded as a spiritual purge or emetic, by which sin, + conceived as a sort of morbid substance, was expelled from the + body of the sinner.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In these + elaborate taboos so well described by Dr. Boas we seem to see a + system of animism in the act of passing into religion. The rules + themselves bear the clearest traces of having originated in a + doctrine of souls, and of being determined by the supposed likes + and dislikes, sympathies and antipathies of the various classes of + spirits toward each other. But above and behind the souls of men + and animals has grown up the overshadowing conception of a powerful + goddess who rules them all, so that the taboos come more and more + to be viewed as a means of propitiating her rather than as merely + adapted to suit the tastes of the souls themselves. Thus the + standard of conduct is shifted from a natural to a supernatural + basis: the supposed wish of the deity or, as we commonly put it, + the will of God, tends to supersede <span class="tei tei-pb" id= + "page214">[pg 214]</span><a name="Pg214" id="Pg214" class= + "tei tei-anchor"></a> the wishes, real or imaginative, of purely + natural beings as the measure of right and wrong. The old savage + taboos, resting on a theory of the direct relations of living + creatures to each other, remain in substance unchanged, but they + are outwardly transformed into ethical precepts with a religious or + supernatural sanction. In this gradual passage of a rude philosophy + into an elementary religion the place occupied by confession as a + moral purgative is particularly interesting. I can hardly agree + with Dr. Boas that among these Esquimaux the confession of sins was + in its origin no more than a means of warning others against the + dangerous contagion of the sinner; in other words, that its saving + efficacy consisted merely in preventing the innocent from suffering + with the guilty, and that it had no healing virtue, no purifying + influence, for the evil-doer himself. It seems more probable that + originally the violation of taboo, in other words, the sin, was + conceived as something almost physical, a sort of morbid substance + lurking in the sinner's body, from which it could be expelled by + confession as by a sort of spiritual purge or emetic. This is + confirmed by the form of auricular confession which is practised by + the Akikuyu of British East Africa. Amongst them, we are told, + <span class="tei tei-q">“sin is essentially remissable; it suffices + to confess it. Usually this is done to the sorcerer, who expels the + sin by a ceremony of which the principal rite is a pretended + emetic: <span class="tei tei-foreign"><span style= + "font-style: italic">kotahikio</span></span>, derived from + <span class="tei tei-foreign"><span style= + "font-style: italic">tahika</span></span>, <span class= + "tei tei-q">‘to vomit.’</span> ”</span><a id="noteref_681" name= + "noteref_681" href="#note_681"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">681</span></span></a> Thus + among these savages the confession and absolution of sins is, so to + say, a purely physical process of relieving a sufferer of a burden + which sits heavy on his stomach rather than on his conscience. This + view of the matter is again confirmed by the observation that these + same Akikuyu resort to another physical mode of expelling sin from + a sinner, and that is by the employment of a scapegoat, which by + them, as by the Jews and many other people, has been employed as a + vehicle for carting away moral rubbish and dumping it somewhere + else. For example, if a Kikuyu man has committed incest, which + would naturally entail his death, he produces a substitute in the + shape of a he-goat, to which by an ignoble ceremony <span class= + "tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" + class="tei tei-anchor"></a> he transfers his guilt. Then the throat + of the animal is cut, and the human culprit is thereby purged of + his sin.<a id="noteref_682" name="noteref_682" href= + "#note_682"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">682</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hence the confession of sins is + employed as a sort of medicine for the recovery of the sick. + Similarly the confession of sins is sometimes resorted to by + women in hard labour as a means of accelerating their delivery. + In these cases confession is a magical ceremony designed to + relieve the sinner.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hence we may + suspect that the primary motive of the confession of sins among + savages was self-regarding; in other words, the intention was + rather to benefit the sinner himself than to safeguard others by + warning them of the danger they would incur by coming into contact + with him. This view is borne out by the observation that confession + is sometimes used as a means of healing the sick transgressor + himself, who is supposed to recover as soon as he has made a clean + breast of his transgression. Thus <span class="tei tei-q">“when the + Carriers are severely sick, they often think that they shall not + recover, unless they divulge to a priest or magician every crime + which they may have committed, which has hitherto been kept secret. + In such a case they will make a full confession, and then they + expect that their lives will be spared for a time longer. But + should they keep back a single crime, they as firmly believe that + they shall suffer almost instant death.”</span><a id="noteref_683" + name="noteref_683" href="#note_683"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">683</span></span></a> + Again, the Aurohuaca Indians, who, under the tropical sun of South + America, inhabit a chilly region bordering on the perpetual snows + of the Sierra Nevada in Colombia, believe that all sickness is a + punishment for sin. So when one of their medicine-men is summoned + to a sick bed, he does not enquire after the patient's symptoms but + makes strange passes over him and asks in a sepulchral voice + whether he will confess his sins. If the sick man persists in + drawing a veil of silence over his frailties, the doctor will not + attempt to treat him, but will turn on his heel and leave the + house. On the other hand if a satisfactory confession has been + made, the leech directs the patient's friends to procure certain + odd-looking bits of stone or shell to which the sins of the + sufferer may be transferred, for when that is done he will be made + whole. For this purpose the sin-laden stones or shells are carried + high up into the mountains and laid in some spot <span class= + "tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" + class="tei tei-anchor"></a> where the first beams of the sun, + rising in clear or clouded majesty above the long white slopes or + the towering crags of the Sierra Nevada, will strike down on them, + driving sin and sickness far away by their radiant influence.<a id= + "noteref_684" name="noteref_684" href="#note_684"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">684</span></span></a> Here, + again, we see that sin is regarded as something almost material + which by confession can be removed from the body of the patient and + laid on stones or shells. Further, the confession of sins has been + resorted to by some people as a means of accelerating the birth of + a child when the mother was in hard labour. Thus, <span class= + "tei tei-q">“among the Indians of Guatemala, in the time of their + idolatry when a woman was in labour, the midwife ordered her to + confess her sins; and if she was not delivered, the husband was to + confess his; and if that did not do they took off his clouts and + put them about his wife's loins; if still she could not be + delivered, the midwife drew blood from herself and sprinkled it + towards the four quarters of heaven with some invocations and + ceremonies.”</span><a id="noteref_685" name="noteref_685" href= + "#note_685"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">685</span></span></a> In + these attempts of the Indians to accelerate the birth of the child + it seems clear that the confession of sins on the part first of the + wife and afterwards of the husband is nothing but a magical + ceremony like the putting of the husband's clothes on the suffering + woman<a id="noteref_686" name="noteref_686" href= + "#note_686"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">686</span></span></a> or + the sprinkling of the midwife's blood towards the four quarters of + the heaven. Amongst the Antambahoaka, a savage tribe of Madagascar, + when a woman is in hard labour, a sorcerer is called in to her aid. + After <span class="tei tei-pb" id="page217">[pg 217]</span><a name= + "Pg217" id="Pg217" class="tei tei-anchor"></a> making some magical + signs and uttering some incantations, he generally declares that + the patient cannot be delivered until she has publicly confessed a + secret fault which she has committed. In such a case a woman has + been known to confess to incest with her brother; and immediately + after her confession the child was born.<a id="noteref_687" name= + "noteref_687" href="#note_687"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">687</span></span></a> In + these cases the confession of sins is clearly not a mode of warning + people to keep clear of the sinner; it is a magical ceremony + primarily intended to benefit the sinner himself or herself and no + other. The same thing may perhaps be said of a confession which was + prescribed in a certain case by ancient Hindoo ritual. At a great + festival of Varuna, which fell at the beginning of the rainy + season, the priest asked the wife of the sacrificer to name her + paramour or paramours, and she had to mention their names or at + least to take up as many grass-stalks as she had lovers.<a id= + "noteref_688" name="noteref_688" href="#note_688"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">688</span></span></a> + <span class="tei tei-q">“Now when a woman who belongs to one man + carries on intercourse with another, she undoubtedly commits a sin + against Varuna. He therefore thus asks her, lest she should + sacrifice with a secret pang in her mind; for when confessed the + sin becomes less, since it becomes truth; this is why he thus asks + her. And whatever connection she confesses not, that indeed will + turn out injurious to her relatives.”</span><a id="noteref_689" + name="noteref_689" href="#note_689"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">689</span></span></a> In + this passage of the <span class="tei tei-hi"><span style= + "font-style: italic">Satapatha Brahmana</span></span> confession of + sin is said to diminish the sin, just as if the mere utterance of + the words ejected or expelled some morbid matter from the person of + the sinner, thereby relieving her of its burden and benefiting also + her relatives, who would suffer through any sin which she might not + have confessed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Thus the confession of sins is at + first rather a bodily than a moral purgation, resembling the + ceremonies of washing, fumigation, and so on, which are + observed by many primitive peoples for the removal of + sin.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus at an early + stage of culture the confession of sins wears the aspect of a + bodily rather than of a moral and spiritual purgation; it is a + magical rather than a religious rite, and as such it resembles the + ceremonies of washing, scouring, fumigation, and so forth, which in + like manner are applied by many primitive peoples to the + purification of what we should regard as moral guilt, but what they + <span class="tei tei-pb" id="page218">[pg 218]</span><a name= + "Pg218" id="Pg218" class="tei tei-anchor"></a> consider rather as a + corporeal pollution or infection, which can be removed by the + physical agencies of fire, water, fasts, purgatives, abrasion, + scarification, and so forth. But when the guilt of sin ceases to be + regarded as something material, a sort of clinging vapour of death, + and is conceived as the transgression of the will of a wise and + good God, it is obvious that the observance of these outward rites + of purification becomes superfluous and absurd, a vain show which + cannot appease the anger of the offended deity. The only means of + turning away his wrath and averting the fatal consequences of sin + is now believed to be the humble confession and true repentance of + the sinner. At this stage of ethical evolution the practice of + confession loses its old magical character as a bodily purge and + assumes the new aspect of a purely religious rite, the propitiation + of a great supernatural and moral being, who by a simple fiat can + cancel the transgression and restore the transgressor to a state of + pristine innocence. This comfortable doctrine teaches us that in + order to blot out the effects of our misdeeds we have only to + acknowledge and confess them with a lowly and penitent heart, + whereupon a merciful God will graciously pardon our sin and absolve + us and ours from its consequences. It might indeed be well for the + world if we could thus easily undo the past, if we could recall the + words that have been spoken amiss, if we could arrest the long + train that follows, like a flight of avenging Furies, on every evil + action. But this we cannot do. Our words and acts, good and bad, + have their natural, their inevitable consequences. God may pardon + sin, but Nature cannot.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">It is possible that some savage + taboos may still lurk, under various disguises, in the morality + of civilised peoples.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It seems not + improbable that in our own rules of conduct, in what we call the + common decencies of life as well as in the weightier matters of + morality, there may survive not a few old savage taboos which, + masquerading as an expression of the divine will or draped in the + flowing robes of a false philosophy, have maintained their credit + long after the crude ideas out of which they sprang have been + discarded by the progress of thought and knowledge; while on the + other hand many ethical precepts and social laws, which now rest + firmly on a solid basis of utility, may at first have drawn some + <span class="tei tei-pb" id="page219">[pg 219]</span><a name= + "Pg219" id="Pg219" class="tei tei-anchor"></a> portion of their + sanctity from the same ancient system of superstition. For example, + we can hardly doubt that in primitive society the crime of murder + derived much of its horror from a fear of the angry ghost of the + murdered man. Thus superstition may serve as a convenient crutch to + morality till she is strong enough to throw away the crutch and + walk alone. To judge by the legislation of the Pentateuch the + ancient Semites appear to have passed through a course of moral + evolution not unlike that which we can still detect in process + among the Esquimaux of Baffin Land. Some of the old laws of Israel + are clearly savage taboos of a familiar type thinly disguised as + commands of the deity. This disguise is indeed a good deal more + perfect in Palestine than in Baffin Land, but in substance it is + the same. Among the Esquimaux it is the will of Sedna; among the + Israelites it is the will of Jehovah.<a id="noteref_690" name= + "noteref_690" href="#note_690"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">690</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it is time + to return to our immediate subject, to wit, the rules of conduct + observed by hunters after the slaughter of the game.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ceremonies observed by the Kayans + after killing a panther. Ceremonies of purification observed by + African hunters after killing dangerous beasts. Ceremonies + observed by Lapp hunters after killing a bear.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the Kayans + or Bahaus of central Borneo have shot one of the dreaded Bornean + panthers, they are very anxious about the safety of their souls, + for they think that the soul of a panther is almost more powerful + than their own. Hence they step eight times over the carcase of the + dead beast reciting the spell, <span class="tei tei-q">“Panther, + thy soul under my soul.”</span> On returning home they smear + themselves, their dogs, and their weapons with the blood of fowls + in order to calm their souls and hinder them from fleeing away; for + being themselves fond of the flesh of fowls they ascribe the same + taste to their souls. For eight days afterwards they must bathe by + day and by night before going out again to the chase.<a id= + "noteref_691" name="noteref_691" href="#note_691"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">691</span></span></a> + <span class="tei tei-pb" id="page220">[pg 220]</span><a name= + "Pg220" id="Pg220" class="tei tei-anchor"></a> After killing an + animal some Indian hunters used to purify themselves in water as a + religious rite.<a id="noteref_692" name="noteref_692" href= + "#note_692"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">692</span></span></a> When + a Damara hunter returns from a successful chase he takes water in + his mouth and ejects it three times over his feet, and also into + the fire on his own hearth.<a id="noteref_693" name="noteref_693" + href="#note_693"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">693</span></span></a> + Amongst the Caffres of South Africa <span class="tei tei-q">“the + slaughter of a lion, however honourable it is esteemed, is + nevertheless associated with an idea of moral uncleanness, and is + followed by a very strange ceremony. When the hunters approach the + village on their return, the man who gave the lion the first wound + is hidden from every eye by the shields which his comrades hold up + before him. One of the hunters steps forward and, leaping and + bounding in a strange manner, praises the courage of the + lion-killer. Then he rejoins the band, and the same performance is + repeated by another. All the rest meanwhile keep up a ceaseless + shouting, rattling with their clubs on their shields. This goes on + till they have reached the village. Then a mean hut is run up not + far from the village; and in this hut the lion-killer, because he + is unclean, must remain four days, cut off from all association + with the tribe. There he dyes his body all over with white paint; + and lads who have not yet been circumcised, and are therefore, in + respect to uncleanness, in the same state as himself, bring him a + calf to eat, and wait upon him. When the four days are over, the + unclean man washes himself, paints himself with red paint in the + usual manner, and is escorted back to the village by the head + chief, attended with a guard of honour. Lastly, a second calf is + killed; and, the uncleanness being now at an end, every one is free + to eat of the calf with him.”</span><a id="noteref_694" name= + "noteref_694" href="#note_694"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">694</span></span></a> Among + the Hottentots, when a man has killed a lion, leopard, elephant, or + rhinoceros he is esteemed a great hero, but he is deluged with + urine by the medicine-man and has to remain at home quite idle for + three days, during which his wife may not come near him; she is + also enjoined to restrict herself <span class="tei tei-pb" id= + "page221">[pg 221]</span><a name="Pg221" id="Pg221" class= + "tei tei-anchor"></a> to a poor diet and to eat no more than is + barely necessary to keep her in health.<a id="noteref_695" name= + "noteref_695" href="#note_695"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">695</span></span></a> + Similarly the Lapps deem it the height of glory to kill a bear, + which they consider the king of beasts. Nevertheless, all the men + who take part in the slaughter are regarded as unclean, and must + live by themselves for three days in a hut or tent made specially + for them, where they cut up and cook the bear's carcase. The + reindeer which brought in the carcase on a sledge may not be driven + by a woman for a whole year; indeed, according to one account, it + may not be used by anybody for that period. Before the men go into + the tent where they are to be secluded, they strip themselves of + the garments they had worn in killing the bear, and their wives + spit the red juice of alder bark in their faces. They enter the + tent not by the ordinary door but by an opening at the back. When + the bear's flesh has been cooked, a portion of it is sent by the + hands of two men to the women, who may not approach the men's tent + while the cooking is going on. The men who convey the flesh to the + women pretend to be strangers bringing presents from a foreign + land; the women keep up the pretence and promise to tie red threads + round the legs of the strangers. The bear's flesh may not be passed + in to the women through the door of their tent, but must be thrust + in at a special opening made by lifting up the hem of the + tent-cover. When the three days' seclusion is over and the men are + at liberty to return to their wives, they run, one after the other, + round the fire, holding the chain by which pots are suspended over + it. This is regarded as a form of purification; they may now leave + the tent by the ordinary door and rejoin the women. But the leader + of the party must still abstain from cohabitation with his wife for + two days more.<a id="noteref_696" name="noteref_696" href= + "#note_696"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">696</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Expiatory ceremonies performed for + the slaughter of serpents.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, the + Caffres are said to dread greatly the boa-constrictor or an + enormous serpent resembling it; <span class="tei tei-q">“and being + <span class="tei tei-pb" id="page222">[pg 222]</span><a name= + "Pg222" id="Pg222" class="tei tei-anchor"></a> influenced by + certain superstitious notions they even fear to kill it. The man + who happened to put it to death, whether in self-defence or + otherwise, was formerly required to lie in a running stream of + water during the day for several weeks together; and no beast + whatever was allowed to be slaughtered at the hamlet to which he + belonged, until this duty had been fully performed. The body of the + snake was then taken and carefully buried in a trench, dug close to + the cattle-fold, where its remains, like those of a chief, were + henceforward kept perfectly undisturbed. The period of penance, as + in the case of mourning for the dead, is now happily reduced to a + few days.”</span><a id="noteref_697" name="noteref_697" href= + "#note_697"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">697</span></span></a> + Amongst the Ewe-speaking peoples of the Slave Coast, who worship + the python, a native who killed one of these serpents used to be + burned alive. But for some time past, though a semblance of + carrying out the old penalty is preserved, the culprit is allowed + to escape with his life, but he has to pay a heavy fine. A small + hut of dry faggots and grass is set up, generally near the lagoon + at Whydah, if the crime has been perpetrated there; the guilty man + is thrust inside, the door of plaited grass is shut on him, and the + hut is set on fire. Sometimes a dog, a kid, and two fowls are + enclosed along with him, and he is drenched with palm-oil and + yeast, probably to render him the more combustible. As he is + unbound, he easily breaks out of the frail hut before the flames + consume him; but he has to run the gauntlet of the angry + serpent-worshippers, who belabour the murderer of their god with + sticks and pelt him with clods until he reaches water and plunges + into it, which is supposed to wash away his sin. Thirteen days + later a commemoration service is held in honour of the deceased + python.<a id="noteref_698" name="noteref_698" href= + "#note_698"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">698</span></span></a> In + Madras it is considered a great sin to kill a cobra. When this has + happened, the people generally burn the body of the serpent just as + they burn the bodies of human beings. The murderer deems himself + polluted for three days. On the second day milk is poured on the + remains of the cobra. On the third <span class="tei tei-pb" id= + "page223">[pg 223]</span><a name="Pg223" id="Pg223" class= + "tei tei-anchor"></a> day the guilty wretch is free from + pollution.<a id="noteref_699" name="noteref_699" href= + "#note_699"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">699</span></span></a> Under + native rule, we may suspect, he would not get off so lightly.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">All such expiatory rites are based + on the respect which the savage feels for the souls of + animals.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In these last + cases the animal whose slaughter has to be atoned for is sacred, + that is, it is one whose life is commonly spared from motives of + superstition. Yet the treatment of the sacrilegious slayer seems to + resemble so closely the treatment of hunters and fishermen who have + killed animals for food in the ordinary course of business, that + the ideas on which both sets of customs are based may be assumed to + be substantially the same. Those ideas, if I am right, are the + respect which the savage feels for the souls of beasts, especially + valuable or formidable beasts, and the dread which he entertains of + their vengeful ghosts. Some confirmation of this view may be drawn + from the ceremonies observed by fishermen of Annam when the carcase + of a whale is washed ashore. These fisherfolk, we are told, worship + the whale on account of the benefits they derive from it. There is + hardly a village on the sea-shore which has not its small pagoda, + containing the bones, more or less authentic, of a whale. When a + dead whale is washed ashore, the people accord it a solemn burial. + The man who first caught sight of it acts as chief mourner, + performing the rites which as chief mourner and heir he would + perform for a human kinsman. He puts on all the garb of woe, the + straw hat, the white robe with long sleeves turned inside out, and + the other paraphernalia of full mourning. As next of kin to the + deceased he presides over the funeral rites. Perfumes are burned, + sticks of incense kindled, leaves of gold and silver scattered, + crackers let off. When the flesh has been cut off and the oil + extracted, the remains of the carcase are buried in the sand. + Afterwards a shed is set up and offerings are made in it. Usually + some time after the burial the spirit of the dead whale takes + possession of some person in the village and declares by his mouth + whether he is a male or a female.<a id="noteref_700" name= + "noteref_700" href="#note_700"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">700</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page224">[pg 224]</span><a name= + "Pg224" id="Pg224" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc43" id="toc43"></a> <a name="pdf44" id="pdf44"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter V. Tabooed Things.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc45" id="toc45"></a> <a name="pdf46" id="pdf46"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. The Meaning of + Taboo.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Taboos of holiness agree with + taboos of pollution, because in the savage mind the ideas of + holiness and pollution are not yet differentiated.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in + primitive society the rules of ceremonial purity observed by divine + kings, chiefs, and priests agree in many respects with the rules + observed by homicides, mourners, women in childbed, girls at + puberty, hunters and fishermen, and so on. To us these various + classes of persons appear to differ totally in character and + condition; some of them we should call holy, others we might + pronounce unclean and polluted. But the savage makes no such moral + distinction between them; the conceptions of holiness and pollution + are not yet differentiated in his mind. To him the common feature + of all these persons is that they are dangerous and in danger, and + the danger in which they stand and to which they expose others is + what we should call spiritual or ghostly, and therefore imaginary. + The danger, however, is not less real because it is imaginary; + imagination acts upon man as really as does gravitation, and may + kill him as certainly as a dose of prussic acid. To seclude these + persons from the rest of the world so that the dreaded spiritual + danger shall neither reach them, nor spread from them, is the + object of the taboos which they have to observe. These taboos act, + so to say, as electrical insulators to preserve the spiritual force + with which these persons are charged from suffering or inflicting + harm by contact with the outer world.<a id="noteref_701" name= + "noteref_701" href="#note_701"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">701</span></span></a></p><span class="tei tei-pb" + id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the + illustrations of these general principles which have been already + given I shall now add some more, drawing my examples, first, from + the class of tabooed things, and, second, from the class of tabooed + words; for in the opinion of the savage both things and words may, + like persons, be charged or electrified, either temporarily or + permanently, with the mysterious virtue of taboo, and may therefore + require to be banished for a longer or shorter time from the + familiar usage of common life. And the examples will be chosen with + special reference to those sacred chiefs, kings and priests, who, + more than anybody else, live fenced about by taboo as by a wall. + Tabooed things will be illustrated in the present chapter, and + tabooed words in the next.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc47" id="toc47"></a> <a name="pdf48" id="pdf48"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Iron tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Kings may not be touched. The use + of iron forbidden to kings and priests. Use of iron forbidden + at circumcision, childbirth, and so forth. Use of iron + forbidden at certain times and places among the Esquimaux. Use + of iron forbidden on certain occasions among the Highlanders of + Scotland. Iron not used in building sacred edifices.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the first + place we may observe that the awful sanctity of kings naturally + leads to a prohibition to <span class="tei tei-pb" id="page226">[pg + 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a> + touch their sacred persons. Thus it was unlawful to lay hands on + the person of a Spartan king;<a id="noteref_702" name="noteref_702" + href="#note_702"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">702</span></span></a> no + one might touch the body of the king or queen of Tahiti;<a id= + "noteref_703" name="noteref_703" href="#note_703"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">703</span></span></a> it is + forbidden to touch the person of the king of Siam under pain of + death;<a id="noteref_704" name="noteref_704" href= + "#note_704"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">704</span></span></a> and + no one may touch the king of Cambodia, for any purpose whatever, + without his express command. In July 1874 the king was thrown from + his carriage and lay insensible on the ground, but not one of his + suite dared to touch him; a European coming to the spot carried the + injured monarch to his palace.<a id="noteref_705" name= + "noteref_705" href="#note_705"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">705</span></span></a> + Formerly no one might touch the king of Corea; and if he deigned to + touch a subject, the spot touched became sacred, and the person + thus honoured had to wear a visible mark (generally a cord of red + silk) for the rest of his life. Above all, no iron might touch the + king's body. In 1800 King Tieng-tsong-tai-oang died of a tumour in + the back, no one dreaming of employing the lancet, which would + probably have saved his life. It is said that one king suffered + terribly from an abscess in the lip, till his physician called in a + jester, whose pranks made the king laugh heartily, and so the + abscess burst.<a id="noteref_706" name="noteref_706" href= + "#note_706"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">706</span></span></a> Roman + and Sabine priests might not be shaved with iron but only with + bronze razors or shears;<a id="noteref_707" name="noteref_707" + href="#note_707"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">707</span></span></a> and + whenever an iron graving-tool was brought into the sacred grove of + the Arval Brothers at Rome for the purpose of cutting an + inscription in stone, an expiatory sacrifice of a lamb and a pig + must be offered, which was repeated when the graving-tool was + removed from the grove.<a id="noteref_708" name="noteref_708" href= + "#note_708"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">708</span></span></a> As a + general rule iron might not be brought into Greek + sanctuaries.<a id="noteref_709" name="noteref_709" href= + "#note_709"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">709</span></span></a> In + Crete sacrifices <span class="tei tei-pb" id="page227">[pg + 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a> + were offered to Menedemus without the use of iron, because the + legend ran that Menedemus had been killed by an iron weapon in the + Trojan war.<a id="noteref_710" name="noteref_710" href= + "#note_710"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">710</span></span></a> The + Archon of Plataea might not touch iron; but once a year, at the + annual commemoration of the men who fell at the battle of Plataea, + he was allowed to carry a sword wherewith to sacrifice a + bull.<a id="noteref_711" name="noteref_711" href= + "#note_711"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">711</span></span></a> To + this day a Hottentot priest never uses an iron knife, but always a + sharp splint of quartz, in sacrificing an animal or circumcising a + lad.<a id="noteref_712" name="noteref_712" href= + "#note_712"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">712</span></span></a> Among + the Ovambo of south-west Africa custom requires that lads should be + circumcised with a sharp flint; if none is to hand, the operation + may be performed with iron, but the iron must afterwards be + buried.<a id="noteref_713" name="noteref_713" href= + "#note_713"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">713</span></span></a> The + Antandroy and Tanala of Madagascar cut the navel-strings of their + children with sharp wood or with a thread, but never with an iron + knife.<a id="noteref_714" name="noteref_714" href= + "#note_714"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">714</span></span></a> In + Uap, one of the Caroline Islands, wood of the hibiscus tree, which + was used to make the fire-drill, must be cut with shell knives or + shell <span class="tei tei-pb" id="page228">[pg 228]</span><a name= + "Pg228" id="Pg228" class="tei tei-anchor"></a> axes, never with + iron or steel.<a id="noteref_715" name="noteref_715" href= + "#note_715"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">715</span></span></a> + Amongst the Moquis of Arizona stone knives, hatchets, and so on + have passed out of common use, but are retained in religious + ceremonies.<a id="noteref_716" name="noteref_716" href= + "#note_716"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">716</span></span></a> After + the Pawnees had ceased to use stone arrow-heads for ordinary + purposes, they still employed them to slay the sacrifices, whether + human captives or buffalo and deer.<a id="noteref_717" name= + "noteref_717" href="#note_717"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">717</span></span></a> We + have seen that among the Esquimaux of Bering Strait the use of iron + implements is forbidden for four days after the slaughter of a + white whale, and that the use of an iron axe at a place where + salmon are being dressed is believed by these people to be a fatal + imprudence.<a id="noteref_718" name="noteref_718" href= + "#note_718"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">718</span></span></a> They + hold a festival in the assembly-house of the village, while the + bladders of the slain beasts are hanging there, and during its + celebration no wood may be cut with an iron axe. If it is necessary + to split firewood, this may be done with wedges of bone.<a id= + "noteref_719" name="noteref_719" href="#note_719"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">719</span></span></a> At + Kushunuk, near Cape Vancouver, it happened that Mr. Nelson and his + party entered an assembly-house of these Esquimaux while the + festival of the bladders was in progress. <span class= + "tei tei-q">“When our camping outfit was brought in from the + sledges, two men took drums, and as the clothing and goods of the + traders who were with me were brought in, the drums were beaten + softly and a song was sung in a low, humming tone, but when our + guns and some steel traps were brought in, with other articles of + iron, the drums were beaten loudly and the songs raised in + proportion. This was done that the shades of the animals present in + the bladders might not be frightened.”</span><a id="noteref_720" + name="noteref_720" href="#note_720"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">720</span></span></a> The + Esquimaux on the western coast of Hudson Bay may not work on iron + during the season for hunting musk-oxen, which falls in March. And + no such work may be done by them until the seals have their + pups.<a id="noteref_721" name="noteref_721" href= + "#note_721"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">721</span></span></a> + Negroes of the Gold Coast remove all iron or steel from their + person when they <span class="tei tei-pb" id="page229">[pg + 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a> + consult their fetish.<a id="noteref_722" name="noteref_722" href= + "#note_722"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">722</span></span></a> The + men who made the need-fire in Scotland had to divest themselves of + all metal.<a id="noteref_723" name="noteref_723" href= + "#note_723"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">723</span></span></a> There + was hardly any belief, we are told, that had a stronger hold on the + mind of a Scottish Highlander than that on no account whatever + should iron be put in the ground on Good Friday. Hence no grave was + dug and no field ploughed on that day. It has been suggested that + the belief was based on that rooted aversion to iron which fairies + are known to feel. These touchy beings live underground, and might + resent having the roof pulled from over their heads on the hallowed + day.<a id="noteref_724" name="noteref_724" href= + "#note_724"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">724</span></span></a> + Again, in the Highlands of Scotland the shoulder-blades of sheep + are employed in divination, being consulted as to future marriages, + births, deaths, and funerals; but the forecasts thus made will not + be accurate unless the flesh has been removed from the bones + without the use of any iron.<a id="noteref_725" name="noteref_725" + href="#note_725"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">725</span></span></a> In + making the <span class="tei tei-foreign"><span style= + "font-style: italic">clavie</span></span> (a kind of Yule-tide + fire-wheel) at <span class="tei tei-pb" id="page230">[pg + 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a> + Burghead, no hammer may be used; the hammering must be done with a + stone.<a id="noteref_726" name="noteref_726" href= + "#note_726"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">726</span></span></a> + Amongst the Jews no iron tool was used in building the Temple at + Jerusalem or in making an altar.<a id="noteref_727" name= + "noteref_727" href="#note_727"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">727</span></span></a> The + old wooden bridge (<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">Pons + Sublicius</span></span>) at Rome, which was considered sacred, was + made and had to be kept in repair without the use of iron or + bronze.<a id="noteref_728" name="noteref_728" href= + "#note_728"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">728</span></span></a> It + was expressly provided by law that the temple of Jupiter Liber at + Furfo might be repaired with iron tools.<a id="noteref_729" name= + "noteref_729" href="#note_729"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">729</span></span></a> The + council chamber at Cyzicus was constructed of wood without any iron + nails, the beams being so arranged that they could be taken out and + replaced.<a id="noteref_730" name="noteref_730" href= + "#note_730"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">730</span></span></a> The + late Rajah Vijyanagram, a member of the Viceroy's Council, and + described as one of the most enlightened and estimable of Hindoo + princes, would not allow iron to be used in the construction of + buildings within his territory, believing that its use would + inevitably be followed by small-pox and other epidemics.<a id= + "noteref_731" name="noteref_731" href="#note_731"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">731</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Everything new excites the awe and + fear of the savage.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This + superstitious objection to iron perhaps dates from that early time + in the history of society when iron was still a novelty, and as + such was viewed by many with suspicion and dislike.<a id= + "noteref_732" name="noteref_732" href="#note_732"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">732</span></span></a> For + everything new is apt to excite the awe and dread of the savage. + <span class="tei tei-q">“It is a curious superstition,”</span> says + a pioneer in Borneo, <span class="tei tei-q">“this of the Dusuns, + to attribute anything—whether good or bad, lucky or unlucky—that + happens to them to something novel which has arrived in their + country. For instance, my living in Kindram has caused the + intensely hot weather we have experienced of late.”</span><a id= + "noteref_733" name="noteref_733" href="#note_733"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">733</span></span></a> Some + years ago a harmless naturalist was collecting plants among the + high forest-clad mountains on the borders of China and Tibet. From + the summit of a pass he gazed with delight down a long valley + which, stretching away as far as eye could reach to the south, + resembled a sea of bloom, for everywhere the forest was ablaze with + the <span class="tei tei-pb" id="page231">[pg 231]</span><a name= + "Pg231" id="Pg231" class="tei tei-anchor"></a> gorgeous hues of the + rhododendron and azalea in flower. In this earthly paradise the + votary of science hastened to install himself beside a lake. But + hardly had he done so when, alas! the weather changed. Though the + season was early June, the cold became intense, snow fell heavily, + and the bloom of the rhododendrons was cut off. The inhabitants of + a neighbouring village at once set down the unusual severity of the + weather to the presence of a stranger in the forest; and a + round-robin, signed by them unanimously, was forwarded to the + nearest mandarin, setting forth that the snow which had blocked the + road, and the hail which was blasting their crops, were alike + caused by the intruder, and that all sorts of disturbances would + follow if he were allowed to remain. In these circumstances the + naturalist, who had intended to spend most of the summer among the + mountains, was forced to decamp. <span class= + "tei tei-q">“Collecting in this country,”</span> he adds + pathetically, <span class="tei tei-q">“is not an easy + matter.”</span><a id="noteref_734" name="noteref_734" href= + "#note_734"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">734</span></span></a> The + unusually heavy rains which happened to follow the English survey + of the Nicobar Islands in the winter of 1886-1887 were imputed by + the alarmed natives to the wrath of the spirits at the theodolites, + dumpy-levellers, and other strange instruments which had been set + up in so many of their favourite haunts; and some of them proposed + to soothe the anger of the spirits by sacrificing a pig.<a id= + "noteref_735" name="noteref_735" href="#note_735"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">735</span></span></a> When + the German Hans Stade was a captive in a cannibal tribe of + Brazilian Indians, it happened that, shortly before a prisoner was + to be eaten, a great wind arose and blew away part of the roofs of + the huts. The savages were angry with Stade, and said he had made + the wind to come by looking into his thunder-skins, by which they + meant a book he had been reading, in order to save the prisoner, + who was a friend of his, from their stomachs. So the pious German + prayed to God, and God mercifully heard his prayer; for next + morning the weather was beautifully fine, and his friend was + butchered, carved, and eaten in the most perfect comfort.<a id= + "noteref_736" name="noteref_736" href="#note_736"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">736</span></span></a> + According to the <span class="tei tei-pb" id="page232">[pg + 232]</span><a name="Pg232" id="Pg232" class="tei tei-anchor"></a> + Orotchis of eastern Siberia, misfortunes have multiplied on them + with the coming of Europeans; <span class="tei tei-q">“they even go + so far as to lay the appearance of <em class= + "tei tei-emph"><span style="font-style: italic">new</span></em> + phenomena like thunder at the door of the Russians.”</span><a id= + "noteref_737" name="noteref_737" href="#note_737"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">737</span></span></a> In + the seventeenth century a succession of bad seasons excited a + revolt among the Esthonian peasantry, who traced the origin of the + evil to a water-mill, which put a stream to some inconvenience by + checking its flow.<a id="noteref_738" name="noteref_738" href= + "#note_738"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">738</span></span></a> The + first introduction of iron ploughshares into Poland having been + followed by a succession of bad harvests, the farmers attributed + the badness of the crops to the iron ploughshares, and discarded + them for the old wooden ones.<a id="noteref_739" name="noteref_739" + href="#note_739"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">739</span></span></a> To + this day the primitive Baduwis of Java, who live chiefly by + husbandry, will use no iron tools in tilling their fields.<a id= + "noteref_740" name="noteref_740" href="#note_740"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">740</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The dislike of spirits to iron + allows men to use the metal as a weapon against them. Iron used + as a charm against fairies in the Highlands of Scotland. Iron + used as a protective charm by Scotch fishermen and others. Iron + used as a protective charm against devils and ghosts in India, + Annam. Africa, and Scotland.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The general + dislike of innovation, which always makes itself strongly felt in + the sphere of religion, is sufficient by itself to account for the + superstitious aversion to iron entertained by kings and priests and + attributed by them to the gods; possibly this aversion may have + been intensified in places by some such accidental cause as the + series of bad seasons which cast discredit on iron ploughshares in + Poland. But the disfavour in which iron is held by the gods and + their ministers has another side. Their antipathy to the metal + furnishes men with a weapon which may be turned against the spirits + when occasion serves. As their dislike of iron is supposed to be so + great that they will not approach persons and things protected by + the obnoxious metal, iron may obviously be employed as a charm for + banning ghosts and other dangerous spirits. And often it is so + used. Thus in the Highlands of Scotland the great safeguard against + the elfin race is iron, or, better yet, steel. The metal in any + form, whether as a sword, a knife, a gun-barrel, or what not, is + all-powerful for this purpose. Whenever you enter a fairy + <span class="tei tei-pb" id="page233">[pg 233]</span><a name= + "Pg233" id="Pg233" class="tei tei-anchor"></a> dwelling you should + always remember to stick a piece of steel, such as a knife, a + needle, or a fish-hook, in the door; for then the elves will not be + able to shut the door till you come out again. So too when you have + shot a deer and are bringing it home at night, be sure to thrust a + knife into the carcase, for that keeps the fairies from laying + their weight on it. A knife or a nail in your pocket is quite + enough to prevent the fairies from lifting you up at night. Nails + in the front of a bed ward off elves from women <span class= + "tei tei-q">“in the straw”</span> and from their babes; but to make + quite sure it is better to put the smoothing-iron under the bed, + and the reaping-hook in the window. If a bull has fallen over a + rock and been killed, a nail stuck into it will preserve the flesh + from the fairies. Music discoursed on that melodious instrument, a + Jew's harp, keeps the elfin women away from the hunter, because the + tongue of the instrument is of steel.<a id="noteref_741" name= + "noteref_741" href="#note_741"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">741</span></span></a> + Again, when Scotch fishermen were at sea, and one of them happened + to take the name of God in vain, the first man who heard him called + out <span class="tei tei-q">“Cauld airn,”</span> at which every man + of the crew grasped the nearest bit of iron and held it between his + hands for a while.<a id="noteref_742" name="noteref_742" href= + "#note_742"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">742</span></span></a> So + too when he hears the unlucky word <span class= + "tei tei-q">“pig”</span> mentioned, a Scotch fisherman will feel + for the nails in his boots and mutter <span class= + "tei tei-q">“Cauld airn.”</span><a id="noteref_743" name= + "noteref_743" href="#note_743"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">743</span></span></a> The + same magic words are even whispered in the churches of Scotch + fishing-villages when the clergyman reads the passage about the + Gadarene swine.<a id="noteref_744" name="noteref_744" href= + "#note_744"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">744</span></span></a> In + Morocco iron is considered a great protection against demons; hence + it is usual to place a knife or dagger under a sick man's + pillow.<a id="noteref_745" name="noteref_745" href= + "#note_745"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">745</span></span></a> The + Singhalese believe that they are constantly surrounded by evil + spirits, who lie in wait to do them harm. A peasant would not dare + to carry good food, such as cakes or roast meat, from one place to + another without putting an iron nail on it to prevent a demon from + taking possession of the viands and so making the eater ill. No + <span class="tei tei-pb" id="page234">[pg 234]</span><a name= + "Pg234" id="Pg234" class="tei tei-anchor"></a> sick person, whether + man or woman, would venture out of the house without a bunch of + keys or a knife in his hand, for without such a talisman he would + fear that some devil might take advantage of his weak state to slip + into his body. And if a man has a large sore on his body he tries + to keep a morsel of iron on it as a protection against + demons.<a id="noteref_746" name="noteref_746" href= + "#note_746"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">746</span></span></a> The + inhabitants of Salsette, an island near Bombay, dread a spirit + called <span class="tei tei-foreign"><span style= + "font-style: italic">gîrâ</span></span>, which plays many pranks + with a solitary traveller, leading him astray, lowering him into an + empty well, and so on. But a <span class= + "tei tei-foreign"><span style= + "font-style: italic">gîrâ</span></span> dare not touch a person who + has on him anything made of iron or steel, particularly a knife or + a nail, of which the spirit stands in great fear. Nor will he + meddle with a woman, especially a married woman, because he is + afraid of her bangles.<a id="noteref_747" name="noteref_747" href= + "#note_747"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">747</span></span></a> Among + the Majhwâr, an aboriginal tribe in the hill country of South + Mirzapur, an iron implement such as a sickle or a betel-cutter is + constantly kept near an infant's head during its first year for the + purpose of warding off the attacks of ghosts.<a id="noteref_748" + name="noteref_748" href="#note_748"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">748</span></span></a> Among + the Maravars, an aboriginal race of southern India, a knife or + other iron object lies beside a woman after childbirth to keep off + the devil.<a id="noteref_749" name="noteref_749" href= + "#note_749"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">749</span></span></a> When + a Mala woman is in labour, a sickle and some <span class= + "tei tei-foreign"><span style= + "font-style: italic">nïm</span></span> leaves are always kept on + the cot. In Malabar people who have to pass by burning-grounds or + other haunted places commonly carry with them iron in some form, + such as a knife or an iron rod used as a walking-stick. When + pregnant women go on a journey, they carry with them a few twigs or + leaves of the <span class="tei tei-foreign"><span style= + "font-style: italic">nïm</span></span> tree, or iron in some shape, + to scare evil spirits lurking in groves or burial-grounds which + they may pass.<a id="noteref_750" name="noteref_750" href= + "#note_750"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">750</span></span></a> In + Bilaspore people attribute cholera to a goddess who visits the + afflicted family. But they think that she may be kept off by iron; + hence during an epidemic of cholera people go about with axes or + sickles in their hands. <span class="tei tei-q">“Their horses are + not shod, otherwise they might possibly nail horse-shoes to the + door, <span class="tei tei-pb" id="page235">[pg 235]</span><a name= + "Pg235" id="Pg235" class="tei tei-anchor"></a> but their belief is + more primitive; for with them iron does not <em class= + "tei tei-emph"><span style="font-style: italic">bring</span></em> + good luck, but it <em class="tei tei-emph"><span style= + "font-style: italic">scares away</span></em> the evil spirits, so + when a man has had an epileptic fit he will wear an iron bracelet + to keep away the evil spirit which was supposed to have possessed + him.”</span><a id="noteref_751" name="noteref_751" href= + "#note_751"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">751</span></span></a> The + Annamites imagine that a new-born child is exposed to the attacks + of evil spirits. To protect the infant from these malignant beings + the parents sometimes sell the child to the village smith, who + makes a small ring or circlet of iron and puts it on the child's + foot, commonly adding a little chain of iron. When the infant has + been sold to the smith and firmly attached to him by the chain, the + demons no longer have any power over him. After the child has grown + big and the danger is over, the parents ask the smith to break the + iron ring and thank him for his services. No metal but iron will + serve the purpose.<a id="noteref_752" name="noteref_752" href= + "#note_752"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">752</span></span></a> On + the Slave Coast of Africa when a mother sees her child gradually + wasting away, she concludes that a demon has entered into the child + and takes her measures accordingly. To lure the demon out of the + body of her offspring, she offers a sacrifice of food; and while + the devil is bolting it, she attaches iron rings and small bells to + her child's ankles and hangs iron chains round his neck. The + jingling of the iron and the tinkling of the bells are supposed to + prevent the demon, when he has concluded his repast, from entering + again into the body of the little sufferer. Hence many children may + be seen in this part of Africa weighed down with iron + ornaments.<a id="noteref_753" name="noteref_753" href= + "#note_753"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">753</span></span></a> The + use of iron as a means to exorcise demons was forbidden by the + Coptic church.<a id="noteref_754" name="noteref_754" href= + "#note_754"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">754</span></span></a> In + India <span class="tei tei-q">“the mourner who performs the + ceremony of putting fire into the dead person's mouth carries with + him a piece of iron: it may be a key or a knife, or a simple piece + of iron, and during the whole time of his separation (for he is + unclean for a certain time, and no one will either touch him or eat + or drink with him, neither can he change his <span class= + "tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" + class="tei tei-anchor"></a> clothes<a id="noteref_755" name= + "noteref_755" href="#note_755"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">755</span></span></a>) he + carries the piece of iron about with him to keep off the evil + spirit. In Calcutta the Bengali clerks in the Government Offices + used to wear a small key on one of their fingers when they had been + chief mourners.”</span><a id="noteref_756" name="noteref_756" href= + "#note_756"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">756</span></span></a> When + a woman dies in childbed in the island of Salsette, they put a nail + or other piece of iron in the folds of her dress; this is done + especially if the child survives her. The intention plainly is to + prevent her spirit from coming back; for they believe that a dead + mother haunts the house and seeks to carry away her child.<a id= + "noteref_757" name="noteref_757" href="#note_757"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">757</span></span></a> In + the north-east of Scotland immediately after a death had taken + place, a piece of iron, such as a nail or a knitting-wire, used to + be stuck into all the meal, butter, cheese, flesh, and whisky in + the house, <span class="tei tei-q">“to prevent death from entering + them.”</span> The neglect of this salutary precaution is said to + have been closely followed by the corruption of the food and drink; + the whisky has been known to become as white as milk.<a id= + "noteref_758" name="noteref_758" href="#note_758"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">758</span></span></a> When + iron is used as a protective charm after a death, as in these + Hindoo and Scotch customs, the spirit against which it is directed + is the ghost of the deceased.<a id="noteref_759" name="noteref_759" + href="#note_759"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">759</span></span></a></p> + </div><span class="tei tei-pb" id="page237">[pg 237]</span><a name= + "Pg237" id="Pg237" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc49" id="toc49"></a> <a name="pdf50" id="pdf50"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 3. Sharp Weapons + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The use of sharp-edged weapons is + sometimes forbidden lest they should wound spirits. Sharp-edged + weapons removed from a room where there is a lying-in + woman.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is a + priestly king to the north of Zengwih in Burma, revered by the + Sotih as the highest spiritual and temporal authority, into whose + house no weapon or cutting instrument may be brought.<a id= + "noteref_760" name="noteref_760" href="#note_760"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">760</span></span></a> This + rule may perhaps be explained by a custom observed by various + peoples after a death; they refrain from the use of sharp + instruments so long as the ghost of the deceased is supposed to be + near, lest they should wound it. Thus among the Esquimaux of Bering + Strait <span class="tei tei-q">“during the day on which a person + dies in the village no one is permitted to work, and the relatives + must perform no labour during the three following days. It is + especially forbidden during this period to cut with any edged + instrument, such as a knife or an axe; and the use of pointed + instruments, like needles or bodkins, is also forbidden. This is + said to be done to avoid cutting or injuring the shade, which may + be present at any time during this period, and, if accidentally + injured by any of these things, it would become very angry and + bring sickness or death to the people. The relatives must also be + very careful at this time not to make any loud or harsh noises that + may startle or anger the shade.”</span><a id="noteref_761" name= + "noteref_761" href="#note_761"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">761</span></span></a> We + have seen that in like manner after killing a white whale these + Esquimaux abstain from the use of cutting or pointed instruments + for four days, lest they should unwittingly cut or stab the whale's + ghost.<a id="noteref_762" name="noteref_762" href= + "#note_762"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">762</span></span></a> The + same taboo is sometimes observed by them when there is a sick + person in the village, probably from a fear of injuring + <span class="tei tei-pb" id="page238">[pg 238]</span><a name= + "Pg238" id="Pg238" class="tei tei-anchor"></a> his shade which may + be hovering outside of his body.<a id="noteref_763" name= + "noteref_763" href="#note_763"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">763</span></span></a> After + a death the Roumanians of Transylvania are careful not to leave a + knife lying with the sharp edge uppermost as long as the corpse + remains in the house, <span class="tei tei-q">“or else the soul + will be forced to ride on the blade.”</span><a id="noteref_764" + name="noteref_764" href="#note_764"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">764</span></span></a> For + seven days after a death, the corpse being still in the house, the + Chinese abstain from the use of knives and needles, and even of + chopsticks, eating their food with their fingers.<a id= + "noteref_765" name="noteref_765" href="#note_765"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">765</span></span></a> On + the third, sixth, ninth, and fortieth days after the funeral the + old Prussians and Lithuanians used to prepare a meal, to which, + standing at the door, they invited the soul of the deceased. At + these meals they sat silent round the table and used no knives, and + the women who served up the food were also without knives. If any + morsels fell from the table they were left lying there for the + lonely souls that had no living relations or friends to feed them. + When the meal was over the priest took a broom and swept the souls + out of the house, saying, <span class="tei tei-q">“Dear souls, ye + have eaten and drunk. Go forth, go forth.”</span><a id= + "noteref_766" name="noteref_766" href="#note_766"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">766</span></span></a> In + cutting the nails and combing the hair of a dead prince in South + Celebes only the back of the knife and of the comb may be + used.<a id="noteref_767" name="noteref_767" href= + "#note_767"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">767</span></span></a> The + Germans say that a knife should not be left edge upwards, because + God and the spirits dwell there, or because it will cut the face of + God and the angels.<a id="noteref_768" name="noteref_768" href= + "#note_768"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">768</span></span></a> Among + the Monumbos of New Guinea a pregnant woman may not use sharp + instruments; for example, she may not sew. If she used such + instruments, they think that she would thereby stab the child in + her womb.<a id="noteref_769" name="noteref_769" href= + "#note_769"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">769</span></span></a> Among + <span class="tei tei-pb" id="page239">[pg 239]</span><a name= + "Pg239" id="Pg239" class="tei tei-anchor"></a> the Kayans of + Borneo, when the birth-pangs begin, all men leave the room, and all + cutting weapons and iron are also removed, <span class= + "tei tei-q">“perhaps in order not to frighten the child,”</span> + says the writer who reports the custom.<a id="noteref_770" name= + "noteref_770" href="#note_770"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">770</span></span></a> The + reason may rather be a fear of injuring the flitting soul of mother + or babe. In Uganda, when the hour of a woman's delivery is at hand, + her husband carries all spears and weapons out of the house,<a id= + "noteref_771" name="noteref_771" href="#note_771"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">771</span></span></a> + doubtless in order that they may not hurt the tender soul of the + new-born child. Early in the period of the Ming dynasty a professor + of geomancy made the alarming discovery that the spiritual + atmosphere of Kü-yung, a city near Nanking, was in a truly + deplorable condition through the intrusion of an evil spirit. The + Chinese emperor, with paternal solicitude, directed that the north + gate, by which the devil had effected his entrance, should be built + up solid, and that for the future the population of the city should + devote their energies to the pursuits of hair-dressing, + corn-cutting, and the shaving of bamboo-roots, because, as he + sagaciously perceived, all these professions call for the use of + sharp-edged instruments, which could not fail to keep the demon at + bay.<a id="noteref_772" name="noteref_772" href= + "#note_772"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">772</span></span></a> We + can now understand why no cutting instrument may be taken into the + house of the Burmese pontiff. Like so many priestly kings, he is + probably regarded as divine, and it is therefore right that his + sacred spirit should not be exposed to the risk of being cut or + wounded whenever it quits his body to hover invisible in the air or + to fly on some distant mission.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc51" id="toc51"></a> <a name="pdf52" id="pdf52"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 4. Blood tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Raw meat tabooed because the life + or spirit is in the blood.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have seen + that the Flamen Dialis was forbidden to touch or even name raw + flesh.<a id="noteref_773" name="noteref_773" href= + "#note_773"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">773</span></span></a> At + certain times a Brahman teacher is enjoined not to look on raw + flesh, blood, or persons whose hands have been cut off.<a id= + "noteref_774" name="noteref_774" href="#note_774"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">774</span></span></a> In + Uganda the father of <span class="tei tei-pb" id="page240">[pg + 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a> + twins is in a state of taboo for some time after the birth; among + other rules he is forbidden to kill anything or to see blood.<a id= + "noteref_775" name="noteref_775" href="#note_775"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">775</span></span></a> In + the Pelew Islands when a raid has been made on a village and a head + carried off, the relations of the slain man are tabooed and have to + submit to certain observances in order to escape the wrath of his + ghost. They are shut up in the house, touch no raw flesh, and chew + betel over which an incantation has been uttered by the exorcist. + After this the ghost of the slaughtered man goes away to the + enemy's country in pursuit of his murderer.<a id="noteref_776" + name="noteref_776" href="#note_776"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">776</span></span></a> The + taboo is probably based on the common belief that the soul or + spirit of the animal is in the blood. As tabooed persons are + believed to be in a perilous state—for example, the relations of + the slain man are liable to the attacks of his indignant ghost—it + is especially necessary to isolate them from contact with spirits; + hence the prohibition to touch raw meat. But as usual the taboo is + only the special enforcement of a general precept; in other words, + its observance is particularly enjoined in circumstances which seem + urgently to call for its application, but apart from such + circumstances the prohibition is also observed, though less + strictly, as a common rule of life. Thus some of the Esthonians + will not taste blood because they believe that it contains the + animal's soul, which would enter the body of the person who tasted + the blood.<a id="noteref_777" name="noteref_777" href= + "#note_777"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">777</span></span></a> Some + Indian tribes of North America, <span class="tei tei-q">“through a + strong principle of religion, abstain in the strictest manner from + eating the blood of any animal, as it contains the life and spirit + of the beast.”</span> These Indians <span class= + "tei tei-q">“commonly pull their new-killed venison (before they + dress it) several times through the smoke and flame of the fire, + both by the way of a sacrifice and to consume the blood, life, or + animal spirits of the beast, which with them would be a most horrid + abomination to eat.”</span><a id="noteref_778" name="noteref_778" + href="#note_778"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">778</span></span></a> Among + the western Dénés or Tinneh Indians of British Columbia until + lately no woman <span class="tei tei-pb" id="page241">[pg + 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a> + would partake of blood, <span class="tei tei-q">“and both men and + women abhorred the flesh of a beaver which had been caught and died + in a trap, and of a bear strangled to death in a snare, because the + blood remained in the carcase.”</span><a id="noteref_779" name= + "noteref_779" href="#note_779"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">779</span></span></a> Many + of the Slave, Hare, and Dogrib Indians scruple to taste the blood + of game; hunters of the former tribes collect the blood in the + animal's paunch and bury it in the snow.<a id="noteref_780" name= + "noteref_780" href="#note_780"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">780</span></span></a> The + Malepa, a Bantu tribe in the north of the Transvaal, will taste no + blood. Hence they cut the throats of the cattle they slaughter and + let the blood drain out of the carcase before they will eat it. And + they do the same with game.<a id="noteref_781" name="noteref_781" + href="#note_781"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">781</span></span></a> + Jewish hunters poured out the blood of the game they had killed and + covered it up with dust. They would not taste the blood, believing + that the soul or life of the animal was in the blood, or actually + was the blood.<a id="noteref_782" name="noteref_782" href= + "#note_782"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">782</span></span></a> The + same belief was held by the Romans,<a id="noteref_783" name= + "noteref_783" href="#note_783"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">783</span></span></a> and + is shared by the Arabs,<a id="noteref_784" name="noteref_784" href= + "#note_784"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">784</span></span></a> by + Chinese medical writers,<a id="noteref_785" name="noteref_785" + href="#note_785"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">785</span></span></a> and + by some of the Papuan tribes of New Guinea.<a id="noteref_786" + name="noteref_786" href="#note_786"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">786</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Royal blood may not be spilt on + the ground; hence kings and princes are put to death by methods + which do not involve bloodshed.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is a common + rule that royal blood may not be shed upon the ground. Hence when a + king or one of his family is to be put to death a mode of execution + is devised by which the royal blood shall not be spilt upon the + earth. About the year 1688 the generalissimo of the army rebelled + against the king of Siam and put him to death <span class= + "tei tei-q">“after the manner of royal criminals, or as princes of + the blood are treated when convicted of capital crimes, which is by + putting them into a large iron caldron, and pounding them to pieces + with wooden pestles, because none of their royal blood must be + spilt on the ground, it being, by their religion, thought great + impiety to contaminate the divine blood by mixing it with + earth.”</span><a id="noteref_787" name="noteref_787" href= + "#note_787"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">787</span></span></a> + <span class="tei tei-pb" id="page242">[pg 242]</span><a name= + "Pg242" id="Pg242" class="tei tei-anchor"></a> Other Siamese modes + of executing a royal person are starvation, suffocation, stretching + him on a scarlet cloth and thrusting a billet of fragrant + sandal-wood into his stomach,<a id="noteref_788" name="noteref_788" + href="#note_788"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">788</span></span></a> or + lastly, sewing him up in a leather sack with a large stone and + throwing him into the river; sometimes the sufferer's neck is + broken with sandal-wood clubs before he is thrown into the + water.<a id="noteref_789" name="noteref_789" href= + "#note_789"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">789</span></span></a> When + Kublai Khan defeated and took his uncle Nayan, who had rebelled + against him, he caused Nayan to be put to death by being wrapt in a + carpet and tossed to and fro till he died, <span class= + "tei tei-q">“because he would not have the blood of his Line + Imperial spilt upon the ground or exposed in the eye of Heaven and + before the Sun.”</span><a id="noteref_790" name="noteref_790" href= + "#note_790"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">790</span></span></a> + <span class="tei tei-q">“Friar Ricold mentions the Tartar maxim: + <span class="tei tei-q">‘One Khan will put another to death to get + possession of the throne, but he takes great care that the blood be + not spilt. For they say that it is highly improper that the blood + of the Great Khan should be spilt upon the ground; so they cause + the victim to be smothered somehow or other.’</span> The like + feeling prevails at the court of Burma, where a peculiar mode of + execution without bloodshed is reserved for princes of the + blood.”</span><a id="noteref_791" name="noteref_791" href= + "#note_791"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">791</span></span></a> + Another writer on Burma observes that <span class= + "tei tei-q">“according to Mongolian tradition, it is considered + improper to spill the blood of any member of the royal race. + Princes of the Blood are executed by a blow, or blows, of a + bludgeon, inflicted on the back of the neck. The corpse is placed + in a red velvet sack, which is fixed between two large perforated + jars, and then sunk in the river Irawadi. Princesses are executed + in a similar manner, with the exception that they are put to death + by a blow in front, instead of the back of the neck.”</span><a id= + "noteref_792" name="noteref_792" href="#note_792"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">792</span></span></a> In + 1878 the relations of Theebaw, king of Burma, were despatched by + being beaten across the throat with a bamboo.<a id="noteref_793" + name="noteref_793" href="#note_793"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">793</span></span></a> In + Tonquin the ordinary mode of execution is beheading, but persons of + the blood royal are strangled.<a id="noteref_794" name= + "noteref_794" href="#note_794"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">794</span></span></a> In + Ashantee the <span class="tei tei-pb" id="page243">[pg + 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a> + blood of none of the royal family may be shed; if one of them is + guilty of a great crime he is drowned in the river Dah.<a id= + "noteref_795" name="noteref_795" href="#note_795"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">795</span></span></a> As + the blood royal of Dahomey may not be spilled, offenders of the + royal family are drowned or strangled. Commonly they are bound hand + and foot, carried out to sea in a canoe, and thrown + overboard.<a id="noteref_796" name="noteref_796" href= + "#note_796"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">796</span></span></a> When + a king of Benin came to the throne he used to put his brothers to + death; but as no one might lay hands on a prince of the blood, the + king commanded his brothers to hang themselves, after which he + buried their bodies with great pomp.<a id="noteref_797" name= + "noteref_797" href="#note_797"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">797</span></span></a> In + Madagascar the blood of nobles might not be shed; hence when four + Christians of that class were to be executed they were burned + alive.<a id="noteref_798" name="noteref_798" href= + "#note_798"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">798</span></span></a> In + Uganda <span class="tei tei-q">“no one may shed royal blood on any + account, not even when ordered by the king to slay one of the royal + house; royalty may only be starved or burned to + death.”</span><a id="noteref_799" name="noteref_799" href= + "#note_799"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">799</span></span></a> + Formerly when a young king of Uganda came of age all his brothers + were burnt except two or three, who were preserved to keep up the + succession.<a id="noteref_800" name="noteref_800" href= + "#note_800"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">800</span></span></a> Or a + space of ground having been fenced in with a high paling and a deep + ditch, the doomed men were led into the enclosure and left there + till they died, while guards kept watch outside to prevent their + escape.<a id="noteref_801" name="noteref_801" href= + "#note_801"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">801</span></span></a> Among + the Bawenda of southern Africa dangerous princes are strangled, for + their blood may not be shed.<a id="noteref_802" name="noteref_802" + href="#note_802"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">802</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reluctance to shed any human blood + on the ground. Reluctance to allow human blood to fall on the + ground.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The reluctance + to spill royal blood seems to be only a particular case of a + general unwillingness to shed blood or at least to allow it to fall + on the ground. Marco Polo tells us that in his day persons caught + in the streets of Cambaluc <span class="tei tei-pb" id= + "page244">[pg 244]</span><a name="Pg244" id="Pg244" class= + "tei tei-anchor"></a> (Peking) at unseasonable hours were arrested, + and if found guilty of a misdemeanour were beaten with a stick. + <span class="tei tei-q">“Under this punishment people sometimes + die, but they adopt it in order to eschew bloodshed, for their + <span class="tei tei-foreign"><span style= + "font-style: italic">Bacsis</span></span> say that it is an evil + thing to shed man's blood.”</span><a id="noteref_803" name= + "noteref_803" href="#note_803"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">803</span></span></a> When + Captain Christian was shot by the Manx Government at the + Restoration in 1660, the spot on which he stood was covered with + white blankets, that his blood might not fall on the ground.<a id= + "noteref_804" name="noteref_804" href="#note_804"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">804</span></span></a> In + West Sussex people believe that the ground on which human blood has + been shed is accursed and will remain barren for ever.<a id= + "noteref_805" name="noteref_805" href="#note_805"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">805</span></span></a> Among + some primitive peoples, when the blood of a tribesman has to be + spilt it is not suffered to fall upon the ground, but is received + upon the bodies of his fellow-tribesmen. Thus in some Australian + tribes boys who are being circumcised are laid on a platform, + formed by the living bodies of the tribesmen;<a id="noteref_806" + name="noteref_806" href="#note_806"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">806</span></span></a> and + when a boy's tooth is knocked out as an initiatory ceremony, he is + seated on the shoulders of a man, on whose breast the blood flows + and may not be wiped away.<a id="noteref_807" name="noteref_807" + href="#note_807"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">807</span></span></a> When + Australian blacks bleed each other as a cure for headache and other + ailments, they are very careful not to spill any of the blood on + the ground, but sprinkle it on each other.<a id="noteref_808" name= + "noteref_808" href="#note_808"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">808</span></span></a> We + have already seen that in the Australian ceremony for making rain + the blood which is supposed to imitate the rain is received upon + the bodies of the tribesmen.<a id="noteref_809" name="noteref_809" + href="#note_809"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">809</span></span></a> + <span class="tei tei-q">“Also the Gauls used to drink their + enemies' blood and paint themselves therewith. So also they write + that the old Irish were wont; and so have I seen some of the Irish + do, but not their enemies' but friends' blood, as, namely, at the + execution of a notable traitor at Limerick, called Murrogh O'Brien, + I saw an old woman, which was his foster-mother, take up his head + whilst he was quartered and suck <span class="tei tei-pb" id= + "page245">[pg 245]</span><a name="Pg245" id="Pg245" class= + "tei tei-anchor"></a> up all the blood that ran thereout, saying + that the earth was not worthy to drink it, and therewith also + steeped her face and breast and tore her hair, crying out and + shrieking most terribly.”</span><a id="noteref_810" name= + "noteref_810" href="#note_810"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">810</span></span></a> After + a battle in Horne Island, South Pacific, it was found that the + brother of the vanquished king was among the wounded. <span class= + "tei tei-q">“It was sad to see his wife collect in her hands the + blood which had flowed from his wounds, and throw it on to her + head, while she uttered piercing cries. All the relatives of the + wounded collected in the same manner the blood which had flowed + from them, down even to the last drop, and they even applied their + lips to the leaves of the shrubs and licked it all up to the last + drop.”</span><a id="noteref_811" name="noteref_811" href= + "#note_811"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">811</span></span></a> In + the Marquesas Islands the persons who helped a woman at childbirth + received on their heads the blood which flowed at the cutting of + the navel-string; for the blood might not touch anything but a + sacred object, and in Polynesia the head is sacred in a high + degree.<a id="noteref_812" name="noteref_812" href= + "#note_812"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">812</span></span></a> In + South Celebes at childbirth a female slave stands under the house + (the houses being raised on posts above the ground) and receives in + a basin on her head the blood which trickles through the bamboo + floor.<a id="noteref_813" name="noteref_813" href= + "#note_813"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">813</span></span></a> Among + the Latuka of central Africa the earth on which a drop of blood has + fallen at childbirth is carefully scraped up with an iron shovel, + put into a pot along with the water used in washing the mother, and + buried tolerably deep outside the house on the left-hand + side.<a id="noteref_814" name="noteref_814" href= + "#note_814"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">814</span></span></a> In + West Africa, if a drop of your blood has fallen on the ground, you + must carefully cover it up, rub and stamp it into the soil; if it + has fallen on the side of a canoe or a tree, the place is cut out + and the chip destroyed.<a id="noteref_815" name="noteref_815" href= + "#note_815"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">815</span></span></a> The + Caffres, we are told, have a great horror of blood, and must purify + themselves from the pollution if they have shed it and been + bespattered by it. Hence warriors on the return from battle purge + themselves with emetics, and that so violently that some of them + give up the ghost. A Caffre would <span class="tei tei-pb" id= + "page246">[pg 246]</span><a name="Pg246" id="Pg246" class= + "tei tei-anchor"></a> never allow even a drop of blood from his + nose or a wound to lie uncovered, but huddles it over with earth, + that his feet may not be defiled by it.<a id="noteref_816" name= + "noteref_816" href="#note_816"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">816</span></span></a> One + motive of these African customs may be a wish to prevent the blood + from falling into the hands of magicians, who might make an evil + use of it. That is admittedly the reason why people in West Africa + stamp out any blood of theirs which has fallen on the ground or cut + out any wood that has been soaked with it.<a id="noteref_817" name= + "noteref_817" href="#note_817"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">817</span></span></a> From + a like dread of sorcery natives of New Guinea are careful to burn + any sticks, leaves, or rags which are stained with their blood; and + if the blood has dripped on the ground they turn up the soil and if + possible light a fire on the spot.<a id="noteref_818" name= + "noteref_818" href="#note_818"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">818</span></span></a> The + same fear explains the curious duties discharged by a class of men + called <span class="tei tei-foreign"><span style= + "font-style: italic">ramanga</span></span> or <span class= + "tei tei-q">“blue blood”</span> among the Betsileo of Madagascar. + It is their business to eat all the nail-parings and to lick up all + the spilt blood of the nobles. When the nobles pare their nails, + the parings are collected to the last scrap and swallowed by these + <span class="tei tei-foreign"><span style= + "font-style: italic">ramanga</span></span>. If the parings are too + large, they are minced small and so gulped down. Again, should a + nobleman wound himself, say in cutting his nails or treading on + something, the <span class="tei tei-foreign"><span style= + "font-style: italic">ramanga</span></span> lick it up as fast as + possible. Nobles of high rank hardly go anywhere without these + humble attendants; but if it should happen that there are none of + them present, the cut nails and the spilt blood are carefully + collected to be afterwards swallowed by the <span class= + "tei tei-foreign"><span style= + "font-style: italic">ramanga</span></span>. There is scarcely a + nobleman of any pretensions who does not strictly observe this + custom,<a id="noteref_819" name="noteref_819" href= + "#note_819"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">819</span></span></a> the + intention of which probably is to prevent these parts of his person + from falling into the hands of sorcerers, who on the principles of + contagious magic could work him harm thereby. The tribes of the + White Nile are said never to shed human blood in their villages + because they think the <span class="tei tei-pb" id="page247">[pg + 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a> + sight of it would render women barren or bring misfortune on their + children. Hence executions and murders commonly take place on the + roads or in the forest.<a id="noteref_820" name="noteref_820" href= + "#note_820"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">820</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Unwillingness to shed the blood of + animals.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + unwillingness to shed blood is extended by some peoples to the + blood of animals. Thus, when the Caffres offer an ox to the + spirits, the blood of the beast must be carefully caught in a + calabash, and none of it may fall on the ground.<a id="noteref_821" + name="noteref_821" href="#note_821"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">821</span></span></a> When + the Wanika in eastern Africa kill their cattle for food, + <span class="tei tei-q">“they either stone or beat the animal to + death, so as not to shed the blood.”</span><a id="noteref_822" + name="noteref_822" href="#note_822"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">822</span></span></a> + Amongst the Damaras cattle killed for food are suffocated, but when + sacrificed they are speared to death.<a id="noteref_823" name= + "noteref_823" href="#note_823"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">823</span></span></a> But + like most pastoral tribes in Africa, both the Wanika and Damaras + very seldom kill their cattle, which are indeed commonly invested + with a kind of sanctity.<a id="noteref_824" name="noteref_824" + href="#note_824"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">824</span></span></a> Some + of the Ewe-speaking negroes of Togoland, in West Africa, celebrate + a festival in honour of the Earth at which it is unlawful to shed + blood on the ground. Hence the fowls which are sacrificed on these + occasions have their necks wrung, not their throats cut.<a id= + "noteref_825" name="noteref_825" href="#note_825"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">825</span></span></a> In + killing an animal for food the Easter Islanders do not shed its + blood, but stun it or suffocate it in smoke.<a id="noteref_826" + name="noteref_826" href="#note_826"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">826</span></span></a> When + the natives of San Cristoval, one of the Solomon Islands, sacrifice + a pig to a ghost in a sacred place, they take great care that the + blood shall not fall on the ground; so they place the animal in a + large bowl and cut it up there.<a id="noteref_827" name= + "noteref_827" href="#note_827"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">827</span></span></a> It is + said that in ancient India the sacrificial victims were not + slaughtered but strangled.<a id="noteref_828" name="noteref_828" + href="#note_828"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">828</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Anything on which a Maori chief's + blood falls becomes sacred to him.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The general + explanation of the reluctance to shed blood on the ground is + probably to be found in the belief that the soul is in the blood, + and that therefore any ground on which it <span class="tei tei-pb" + id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class= + "tei tei-anchor"></a> may fall necessarily becomes taboo or sacred. + In New Zealand anything upon which even a drop of a high chief's + blood chances to fall becomes taboo or sacred to him. For instance, + a party of natives having come to visit a chief in a fine new + canoe, the chief got into it, but in doing so a splinter entered + his foot, and the blood trickled on the canoe, which at once became + sacred to him. The owner jumped out, dragged the canoe ashore + opposite the chief's house, and left it there. Again, a chief in + entering a missionary's house knocked his head against a beam, and + the blood flowed. The natives said that in former times the house + would have belonged to the chief.<a id="noteref_829" name= + "noteref_829" href="#note_829"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">829</span></span></a> As + usually happens with taboos of universal application, the + prohibition to spill the blood of a tribesman on the ground applies + with peculiar stringency to chiefs and kings, and is observed in + their case long after it has ceased to be observed in the case of + others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The prohibition to pass under a + trellised vine is probably based on the idea that the juice of + the grape is the blood or spirit of the vine. This notion is + confirmed by the intoxicating or inspiring effect of + wine.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have seen + that the Flamen Dialis was not allowed to walk under a trellised + vine.<a id="noteref_830" name="noteref_830" href= + "#note_830"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">830</span></span></a> The + reason for this prohibition was perhaps as follows. It has been + shewn that plants are considered as animate beings which bleed when + cut, the red juice which exudes from some of them being regarded as + the blood of the plant.<a id="noteref_831" name="noteref_831" href= + "#note_831"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">831</span></span></a> The + juice of the grape is therefore naturally conceived as the blood of + the vine.<a id="noteref_832" name="noteref_832" href= + "#note_832"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">832</span></span></a> And + since, as we have just seen, the soul is often believed to be in + the blood, the juice of the grape is regarded as the soul, or as + containing the soul, of the vine. This belief is strengthened by + the intoxicating effects of wine. For, according to primitive + notions, all abnormal mental states, such as intoxication or + madness, are caused by the entrance of a spirit into the person; + such mental states, in other words, are accounted forms of + possession or inspiration. Wine, therefore, is considered on two + distinct grounds as a spirit, or containing a spirit; first + because, as a red juice, it is identified with the blood of the + plant, and second because it intoxicates or inspires. Therefore if + the Flamen Dialis had walked under a trellised vine, the spirit of + the vine, embodied in the <span class="tei tei-pb" id="page249">[pg + 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a> + clusters of grapes, would have been immediately over his head and + might have touched it, which for a person like him in a state of + permanent taboo<a id="noteref_833" name="noteref_833" href= + "#note_833"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">833</span></span></a> would + have been highly dangerous. This interpretation of the prohibition + will be made probable if we can shew, first, that wine has been + actually viewed by some peoples as blood, and intoxication as + inspiration produced by drinking the blood; and, second, that it is + often considered dangerous, especially for tabooed persons, to have + either blood or a living person over their heads.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Wine treated as blood, and + intoxication as inspiration.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With regard to + the first point, we are informed by Plutarch that of old the + Egyptian kings neither drank wine nor offered it in libations to + the gods, because they held it to be the blood of beings who had + once fought against the gods, the vine having sprung from their + rotting bodies; and the frenzy of intoxication was explained by the + supposition that the drunken man was filled with the blood of the + enemies of the gods.<a id="noteref_834" name="noteref_834" href= + "#note_834"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">834</span></span></a> The + Aztecs regarded <span class="tei tei-foreign"><span style= + "font-style: italic">pulque</span></span> or the wine of the + country as bad, on account of the wild deeds which men did under + its influence. But these wild deeds were believed to be the acts, + not of the drunken man, but of the wine-god by whom he was + possessed and inspired; and so seriously was this theory of + inspiration held that if any one spoke ill of or insulted a tipsy + man, he was liable to be punished for disrespect to the wine-god + incarnate in his votary. Hence, says Sahagun, it was believed, not + without ground, that the Indians intoxicated themselves on purpose + to commit with impunity crimes for which they would certainly have + been punished if they had committed them <span class="tei tei-pb" + id="page250">[pg 250]</span><a name="Pg250" id="Pg250" class= + "tei tei-anchor"></a> sober.<a id="noteref_835" name="noteref_835" + href="#note_835"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">835</span></span></a> Thus + it appears that on the primitive view intoxication or the + inspiration produced by wine is exactly parallel to the inspiration + produced by drinking the blood of animals.<a id="noteref_836" name= + "noteref_836" href="#note_836"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">836</span></span></a> The + soul or life is in the blood, and wine is the blood of the vine. + Hence whoever drinks the blood of an animal is inspired with the + soul of the animal or of the god, who, as we have seen,<a id= + "noteref_837" name="noteref_837" href="#note_837"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">837</span></span></a> is + often supposed to enter into the animal before it is slain; and + whoever drinks wine drinks the blood, and so receives into himself + the soul or spirit, of the god of the vine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Fear of passing under women's + blood.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With regard to + the second point, the fear of passing under blood or under a living + person, we are told that some of the Australian blacks have a dread + of passing under a leaning tree or even under the rails of a fence. + The reason they give is that a woman may have been upon the tree or + fence, and some blood from her may have fallen on it and might fall + from it on them.<a id="noteref_838" name="noteref_838" href= + "#note_838"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">838</span></span></a> In + Ugi, one of the Solomon Islands, a man will never, if he can help + it, pass under a tree which has fallen across the path, for the + reason that a woman may have stepped over it before him.<a id= + "noteref_839" name="noteref_839" href="#note_839"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">839</span></span></a> + Amongst the Karens of Burma <span class="tei tei-q">“going under a + house, especially if there are females within, is avoided; as is + also the passing under trees of which the branches extend downwards + in a particular direction, and the butt-end of fallen trees, + etc.”</span><a id="noteref_840" name="noteref_840" href= + "#note_840"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">840</span></span></a> The + Siamese think it unlucky to pass under a rope on which women's + clothes are hung, and to avert evil consequences the person who has + done so must build a chapel to the earth-spirit.<a id="noteref_841" + name="noteref_841" href="#note_841"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">841</span></span></a></p><span class="tei tei-pb" + id="page251">[pg 251]</span><a name="Pg251" id="Pg251" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Disastrous effect of women's blood + on men.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Probably in all + such cases the rule is based on a fear of being brought into + contact with blood, especially the blood of women. From a like fear + a Maori will never lean his back against the wall of a native + house.<a id="noteref_842" name="noteref_842" href= + "#note_842"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">842</span></span></a> For + the blood of women is supposed to have disastrous effects upon + males. The Arunta of central Australia believe that a draught of + woman's blood would kill the strongest man.<a id="noteref_843" + name="noteref_843" href="#note_843"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">843</span></span></a> In + the Encounter Bay tribe of South Australia boys are warned that if + they see the blood of women they will early become grey-headed and + their strength will fail prematurely.<a id="noteref_844" name= + "noteref_844" href="#note_844"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">844</span></span></a> Men + of the Booandik tribe in South Australia think that if they see the + blood of their women they will not be able to fight against their + enemies and will be killed; if the sun dazzles their eyes at a + fight, the first woman they afterwards meet is sure to get a blow + from their club.<a id="noteref_845" name="noteref_845" href= + "#note_845"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">845</span></span></a> In + the island of Wetar it is thought that if a man or a lad comes upon + a woman's blood he will be unfortunate in war and other + undertakings, and that any precautions he may take to avoid the + misfortune will be vain.<a id="noteref_846" name="noteref_846" + href="#note_846"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">846</span></span></a> The + people of Ceram also believe that men who see women's blood will be + wounded in battle.<a id="noteref_847" name="noteref_847" href= + "#note_847"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">847</span></span></a> It is + an Esthonian belief that men who see women's blood will suffer from + an eruption on the skin.<a id="noteref_848" name="noteref_848" + href="#note_848"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">848</span></span></a> A Fan + negro told Miss Kingsley that a young man in his village, who was + so weak that he could hardly crawl about, had fallen into this + state through seeing the blood of a woman who had been killed by a + falling tree. <span class="tei tei-q">“The underlying idea + regarding blood is of course the old one that the blood is the + life. The life in Africa means a spirit, hence the liberated blood + is the liberated spirit, and liberated spirits are always whipping + into people who do not want them. In the case of the young Fan, the + opinion held was that the weak spirit of the woman had got into + him.”</span><a id="noteref_849" name="noteref_849" href= + "#note_849"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">849</span></span></a></p> + </div><span class="tei tei-pb" id="page252">[pg 252]</span><a name= + "Pg252" id="Pg252" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc53" id="toc53"></a> <a name="pdf54" id="pdf54"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 5. The Head tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The head sacred because a spirit + resides in it.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, the + reason for not passing under dangerous objects, like a vine or + women's blood, is a fear that they may come in contact with the + head; for among many peoples the head is peculiarly sacred. The + special sanctity attributed to it is sometimes explained by a + belief that it is the seat of a spirit which is very sensitive to + injury or disrespect. Thus the Yorubas of the Slave Coast hold that + every man has three spiritual inmates, of whom the first, called + Olori, dwells in the head and is the man's protector, guardian, and + guide. Offerings are made to this spirit, chiefly of fowls, and + some of the blood mixed with palm-oil is rubbed on the + forehead.<a id="noteref_850" name="noteref_850" href= + "#note_850"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">850</span></span></a> The + Karens of Burma suppose that a being called the <span class= + "tei tei-foreign"><span style= + "font-style: italic">tso</span></span> resides in the upper part of + the head, and while it retains its seat no harm can befall the + person from the efforts of the seven <span class= + "tei tei-foreign"><span style= + "font-style: italic">Kelahs</span></span>, or personified passions. + <span class="tei tei-q">“But if the <span class= + "tei tei-foreign"><span style= + "font-style: italic">tso</span></span> becomes heedless or weak + certain evil to the person is the result. Hence the head is + carefully attended to, and all possible pains are taken to provide + such dress and attire as will be pleasing to the <span class= + "tei tei-foreign"><span style= + "font-style: italic">tso</span></span>.”</span><a id="noteref_851" + name="noteref_851" href="#note_851"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">851</span></span></a> The + Siamese think that a spirit called <span class= + "tei tei-foreign"><span style= + "font-style: italic">khuan</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> dwells in the human head, + of which it is the guardian spirit. The spirit must be carefully + protected from injury of every kind; hence the act of shaving or + cutting the hair is accompanied with many ceremonies. The + <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> is very sensitive on points + of honour, and would feel mortally insulted if the head in which he + resides were touched by the hand of a stranger. When Dr. Bastian, + in conversation with a brother of the king of Siam, raised his hand + to touch the prince's skull in order to illustrate some medical + remarks he was making, a sullen and threatening murmur bursting + from the lips of the crouching <span class="tei tei-pb" id= + "page253">[pg 253]</span><a name="Pg253" id="Pg253" class= + "tei tei-anchor"></a> courtiers warned him of the breach of + etiquette he had committed, for in Siam there is no greater insult + to a man of rank than to touch his head. If a Siamese touch the + head of another with his foot, both of them must build chapels to + the earth-spirit to avert the omen. Nor does the guardian spirit of + the head like to have the hair washed too often; it might injure or + incommode him. It was a grand solemnity when the king of Burma's + head was washed with water drawn from the middle of the river. + Whenever the native professor, from whom Dr. Bastian took lessons + in Burmese at Mandalay, had his head washed, which took place as a + rule once a month, he was generally absent for three days together, + that time being consumed in preparing for, and recovering from, the + operation of head-washing. Dr. Bastian's custom of washing his head + daily gave rise to much remark.<a id="noteref_852" name= + "noteref_852" href="#note_852"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">852</span></span></a> The + head of the king of Persia was cleaned only once a year, on his + birthday.<a id="noteref_853" name="noteref_853" href= + "#note_853"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">853</span></span></a> Roman + women washed their heads annually on the thirteenth of August, + Diana's day.<a id="noteref_854" name="noteref_854" href= + "#note_854"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">854</span></span></a> The + Indians of Peru fancied they could rid themselves of their sins by + scrubbing their heads with a small stone and then washing them in a + stream.<a id="noteref_855" name="noteref_855" href= + "#note_855"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">855</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Objection to have any one + overhead.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, the + Burmese think it an indignity to have any one, especially a woman, + over their heads, and for this reason Burmese houses have never + more than one story. The houses are raised on posts above the + ground, and whenever anything fell through the floor Dr. Bastian + had always difficulty in persuading a servant to fetch it from + under the house. In Rangoon a priest, summoned to the bedside of a + sick man, climbed up a ladder and got in at the window rather than + ascend the staircase, to reach which he must have passed under a + gallery. A pious Burman of Rangoon, finding some images of Buddha + in a ship's cabin, offered a high price for them, that they might + not be degraded <span class="tei tei-pb" id="page254">[pg + 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a> + by sailors walking over them on the deck.<a id="noteref_856" name= + "noteref_856" href="#note_856"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">856</span></span></a> + Formerly in Siam no person might cross a bridge while his superior + in rank was passing underneath, nor might he walk in a room above + one in which his superior was sitting or lying.<a id="noteref_857" + name="noteref_857" href="#note_857"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">857</span></span></a> The + Cambodians esteem it a grave offence to touch a man's head; some of + them will not enter a place where anything whatever is suspended + over their heads; and the meanest Cambodian would never consent to + live under an inhabited room. Hence the houses are built of one + story only; and even the Government respects the prejudice by never + placing a prisoner in the stocks under the floor of a house, though + the houses are raised high above the ground.<a id="noteref_858" + name="noteref_858" href="#note_858"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">858</span></span></a> The + same superstition exists amongst the Malays; for an early traveller + reports that in Java people <span class="tei tei-q">“wear nothing + on their heads, and say that nothing must be on their heads ... and + if any person were to put his hand upon their head they would kill + him; and they do not build houses with storeys, in order that they + may not walk over each other's heads.”</span><a id="noteref_859" + name="noteref_859" href="#note_859"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">859</span></span></a> In + Uganda no person belonging to the king's totem clan was allowed to + get on the top of the palace to roof it, for that would have been + regarded as equivalent to getting on the top of the king. Hence the + palace had to be roofed by men of a different clan from the + king.<a id="noteref_860" name="noteref_860" href= + "#note_860"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">860</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sanctity of the head, especially + of a chief's head, in Polynesia and elsewhere.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same + superstition as to the head is found in full force throughout + Polynesia. Thus of Gattanewa, a Marquesan chief, it is said that + <span class="tei tei-q">“to touch the top of his head, or anything + which had been on his head, was sacrilege. To pass over his head + was an indignity never to be forgotten. Gattanewa, nay, all his + family, scorned to pass a gateway which is ever closed, or a house + with a door; all must be <span class="tei tei-pb" id="page255">[pg + 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a> + as open and free as their unrestrained manners. He would pass under + nothing that had been raised by the hand of man, if there was a + possibility of getting round or over it. Often have I seen him walk + the whole length of our barrier, in preference to passing between + our water-casks; and at the risk of his life scramble over the + loose stones of a wall, rather than go through the + gateway.”</span><a id="noteref_861" name="noteref_861" href= + "#note_861"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">861</span></span></a> + Marquesan women have been known to refuse to go on the decks of + ships for fear of passing over the heads of chiefs who might be + below.<a id="noteref_862" name="noteref_862" href= + "#note_862"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">862</span></span></a> The + son of a Marquesan high priest has been seen to roll on the ground + in an agony of rage and despair, begging for death, because some + one had desecrated his head and deprived him of his divinity by + sprinkling a few drops of water on his hair.<a id="noteref_863" + name="noteref_863" href="#note_863"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">863</span></span></a> But + it was not the Marquesan chiefs only whose heads were sacred. The + head of every Marquesan was taboo, and might neither be touched nor + stepped over by another; even a father might not step over the head + of his sleeping child;<a id="noteref_864" name="noteref_864" href= + "#note_864"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">864</span></span></a> women + were forbidden to carry or touch anything that had been in contact + with, or had merely hung over, the head of their husband or + father.<a id="noteref_865" name="noteref_865" href= + "#note_865"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">865</span></span></a> No + one was allowed to be over the head of the king of Tonga.<a id= + "noteref_866" name="noteref_866" href="#note_866"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">866</span></span></a> In + Hawaii (the Sandwich Islands) if a man climbed upon a chiefs house + or upon the wall of his yard, he was put to death; if his shadow + fell on a chief, he was put to death; if he walked in the shadow of + a chiefs house with his head painted white or decked with a garland + or wetted with water, he was put to death.<a id="noteref_867" name= + "noteref_867" href="#note_867"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">867</span></span></a> In + Tahiti any one who stood over the king or queen, or passed his hand + over their heads, might be put to death.<a id="noteref_868" name= + "noteref_868" href="#note_868"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">868</span></span></a> Until + certain rites were performed over it, a Tahitian infant was + especially taboo; whatever touched the child's head, while it was + in this state, became sacred and was deposited in a consecrated + <span class="tei tei-pb" id="page256">[pg 256]</span><a name= + "Pg256" id="Pg256" class="tei tei-anchor"></a> place railed in for + the purpose at the child's house. If a branch of a tree touched the + child's head, the tree was cut down; and if in its fall it injured + another tree so as to penetrate the bark, that tree also was cut + down as unclean and unfit for use. After the rites were performed + these special taboos ceased; but the head of a Tahitian was always + sacred, he never carried anything on it, and to touch it was an + offence.<a id="noteref_869" name="noteref_869" href= + "#note_869"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">869</span></span></a> In + New Zealand <span class="tei tei-q">“the heads of the chiefs were + always tabooed (<span class="tei tei-foreign"><span style= + "font-style: italic">tapu</span></span>), hence they could not + pass, or sit, under food hung up; or carry food, as others, on + their backs; neither would they eat a meal in a house, nor touch a + calabash of water in drinking. No one could touch their head, nor, + indeed, commonly speak of it, or allude to it; to do so offensively + was one of their heaviest curses, and grossest insults, only to be + wiped out with blood.”</span><a id="noteref_870" name="noteref_870" + href="#note_870"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">870</span></span></a> So + sacred was the head of a Maori chief that <span class= + "tei tei-q">“if he only touched it with his fingers, he was obliged + immediately to apply them to his nose, and snuff up the sanctity + which they had acquired by the touch, and thus restore it to the + part from whence it was taken.”</span><a id="noteref_871" name= + "noteref_871" href="#note_871"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">871</span></span></a> On + account of the sacredness of his head a Maori chief <span class= + "tei tei-q">“could not blow the fire with his mouth, for the breath + being sacred, communicated his sanctity to it, and a brand might be + taken by a slave, or a man of another tribe, or the fire might be + used for other purposes, such as cooking, and so cause his + death.”</span><a id="noteref_872" name="noteref_872" href= + "#note_872"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">872</span></span></a> It is + a crime for a sacred person in New Zealand to leave his comb, or + anything else which has touched his head, in a place where food has + been cooked, or to suffer another person to drink out of any vessel + which has touched his lips. Hence when a chief wishes to drink he + never puts his lips to the vessel, but holds his hands close to his + mouth so as to form a hollow, into which water is poured by another + person, and thence is allowed to flow into his mouth. If a light is + needed for his pipe, the burning ember taken from <span class= + "tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" + class="tei tei-anchor"></a> the fire must be thrown away as soon as + it is used; for the pipe becomes sacred because it has touched his + mouth; the coal becomes sacred because it has touched the pipe; and + if a particle of the sacred cinder were replaced on the common + fire, the fire would also become sacred and could no longer be used + for cooking.<a id="noteref_873" name="noteref_873" href= + "#note_873"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">873</span></span></a> Some + Maori chiefs, like other Polynesians, object to go down into a + ship's cabin from fear of people passing over their heads.<a id= + "noteref_874" name="noteref_874" href="#note_874"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">874</span></span></a> Dire + misfortune was thought by the Maoris to await those who entered a + house where any article of animal food was suspended over their + heads. <span class="tei tei-q">“A dead pigeon, or a piece of pork + hung from the roof, was a better protection from molestation than a + sentinel.”</span><a id="noteref_875" name="noteref_875" href= + "#note_875"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">875</span></span></a> If I + am right, the reason for the special objection to having animal + food over the head is the fear of bringing the sacred head into + contact with the spirit of the animal; just as the reason why the + Flamen Dialis might not walk under a vine was the fear of bringing + his sacred head into contact with the spirit of the vine. Similarly + King Darius would not pass through a gate over which there was a + tomb, because in doing so he would have had a corpse above his + head.<a id="noteref_876" name="noteref_876" href= + "#note_876"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">876</span></span></a> Among + the Awuna tribes of the Gold Coast, West Africa, the worshippers of + Hebesio, the god of thunder, believe that their heads are sacred, + being associated in some mysterious way with the presence of the + protective spirit of their god, which has passed into them through + this channel at baptism. Hence they carefully guard their heads + against injury, especially against any wound that might draw blood, + for they think that such a wound would entail the loss of reason on + the sufferer, and that it would bring down the wrath of the + thundering god and of his mouth-piece the fetish priest on the + impious smiter.<a id="noteref_877" name="noteref_877" href= + "#note_877"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">877</span></span></a></p> + </div><span class="tei tei-pb" id="page258">[pg 258]</span><a name= + "Pg258" id="Pg258" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc55" id="toc55"></a> <a name="pdf56" id="pdf56"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 6. Hair tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">When the head is sacred, the + cutting of the hair becomes a difficult and dangerous + operation. The hair of kings, priests, chiefs, sorcerers, and + other tabooed persons is sometimes kept unshorn. Hair kept + unshorn on various occasions, such as a wife's pregnancy, a + journey, and war.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the head + was considered so sacred that it might not even be touched without + grave offence, it is obvious that the cutting of the hair must have + been a delicate and difficult operation. The difficulties and + dangers which, on the primitive view, beset the operation are of + two kinds. There is first the danger of disturbing the spirit of + the head, which may be injured in the process and may revenge + itself upon the person who molests him. Secondly, there is the + difficulty of disposing of the shorn locks. For the savage believes + that the sympathetic connexion which exists between himself and + every part of his body continues to exist even after the physical + connexion has been broken, and that therefore he will suffer from + any harm that may befall the severed parts of his body, such as the + clippings of his hair or the parings of his nails. Accordingly he + takes care that these severed portions of himself shall not be left + in places where they might either be exposed to accidental injury + or fall into the hands of malicious persons who might work magic on + them to his detriment or death. Such dangers are common to all, but + sacred persons have more to fear from them than ordinary people, so + the precautions taken by them are proportionately stringent. The + simplest way of evading the peril is not to cut the hair at all; + and this is the expedient adopted where the risk is thought to be + more than usually great. The Frankish kings were never allowed to + crop their hair; from their childhood upwards they had to keep it + unshorn.<a id="noteref_878" name="noteref_878" href= + "#note_878"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">878</span></span></a> To + poll the long locks that floated <span class="tei tei-pb" id= + "page259">[pg 259]</span><a name="Pg259" id="Pg259" class= + "tei tei-anchor"></a> on their shoulders would have been to + renounce their right to the throne. When the wicked brothers + Clotaire and Childebert coveted the kingdom of their dead brother + Clodomir, they inveigled into their power their little nephews, the + two sons of Clodomir; and having done so, they sent a messenger + bearing scissors and a naked sword to the children's grandmother, + Queen Clotilde, at Paris. The envoy shewed the scissors and the + sword to Clotilde, and bade her choose whether the children should + be shorn and live or remain unshorn and die. The proud queen + replied that if her grandchildren were not to come to the throne + she would rather see them dead than shorn. And murdered they were + by their ruthless uncle Clotaire with his own hand.<a id= + "noteref_879" name="noteref_879" href="#note_879"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">879</span></span></a> The + king of Ponape, one of the Caroline Islands, must wear his hair + long, and so must his grandees.<a id="noteref_880" name= + "noteref_880" href="#note_880"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">880</span></span></a> The + hair of the Aztec priests hung down to their hams, so that the + weight of it became very troublesome; for they might never poll it + so long as they lived, or at least until they had been relieved of + their office on the score of old age. They wore it braided in great + tresses, six fingers broad, and tied with cotton.<a id= + "noteref_881" name="noteref_881" href="#note_881"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">881</span></span></a> A + Haida medicine-man may neither clip nor comb his tresses, so they + are always long and tangled.<a id="noteref_882" name="noteref_882" + href="#note_882"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">882</span></span></a> Among + the Hos, a negro tribe of Togoland in West Africa, <span class= + "tei tei-q">“there are priests on whose head no razor may come + during the whole of their lives. The god who dwells in the man + forbids the cutting of his hair on pain of death. If the hair is at + last too long, the owner must pray to his god to allow him at least + to clip the tips of it. The hair is in fact conceived as the seat + and lodging-place of his god, so that were it shorn the god would + lose his abode in the priest.”</span><a id="noteref_883" name= + "noteref_883" href="#note_883"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">883</span></span></a> A + rain-maker at Boroma, on the lower Zambesi, used to give out that + he was <span class="tei tei-pb" id="page260">[pg + 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a> + possessed by two spirits, one of a lion, the other of a leopard, + and in the assemblies of the people he mimicked the roaring of + these beasts. In order that their spirits might not leave him, he + never cut his hair nor drank alcohol.<a id="noteref_884" name= + "noteref_884" href="#note_884"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">884</span></span></a> The + Masai clan of the El Kiboron, who are believed to possess the art + of making rain, may not pluck out their beards, because the loss of + their beards would, it is supposed, entail the loss of their + rain-making powers. The head chief and the sorcerers of the Masai + observe the same rule for a like reason: they think that were they + to pull out their beards, their supernatural gifts would desert + them.<a id="noteref_885" name="noteref_885" href= + "#note_885"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">885</span></span></a> In + central Borneo the chiefs of a particular Kayan family never allow + their hair to be shorn.<a id="noteref_886" name="noteref_886" href= + "#note_886"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">886</span></span></a> + Ancient Indian law required that when a new king had performed the + ceremony of consecration he might not shave his hair for a year, + though he was allowed to crop it. According to one account none of + his subjects, except a Brahman, might have his hair cut during this + period, and even horses were left unclipped.<a id="noteref_887" + name="noteref_887" href="#note_887"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">887</span></span></a> + Amongst the Alfoors of Celebes the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Leleen</span></span> or priest who looks after + the rice-fields may not shear his hair during the time that he + exercises his special functions, that is from a month before the + rice is sown until it is housed.<a id="noteref_888" name= + "noteref_888" href="#note_888"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">888</span></span></a> In + Usukuma, a district to the south of Lake Victoria Nyanza, the + people are forbidden to shave their heads till the corn has been + sown.<a id="noteref_889" name="noteref_889" href= + "#note_889"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">889</span></span></a> Men + of the Tsetsaut tribe in British Columbia do not cut their hair, + believing that if they cut it they would quickly grow old.<a id= + "noteref_890" name="noteref_890" href="#note_890"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">890</span></span></a> In + Ceram men do not crop their hair: if married men did so, they would + lose their wives; if young men did so, they would grow weak and + enervated.<a id="noteref_891" name="noteref_891" href= + "#note_891"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">891</span></span></a> In + Timorlaut married men may not poll their hair for the same reason + as in Ceram, but widowers and men on a <span class="tei tei-pb" id= + "page261">[pg 261]</span><a name="Pg261" id="Pg261" class= + "tei tei-anchor"></a> journey may do so after offering a fowl or a + pig in sacrifice.<a id="noteref_892" name="noteref_892" href= + "#note_892"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">892</span></span></a> + Malays of the Peninsula are forbidden to clip their hair during + their wife's pregnancy and for forty days after the child has been + born; and a similar abstention is said to have been formerly + incumbent on all persons prosecuting a journey or engaged in + war.<a id="noteref_893" name="noteref_893" href= + "#note_893"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">893</span></span></a> + Elsewhere men travelling abroad have been in the habit of leaving + their hair unshorn until their return. The reason for this custom + is probably the danger to which, as we have seen, a traveller is + believed to be exposed from the magic arts of the strangers amongst + whom he sojourns; if they got possession of his shorn hair, they + might work his destruction through it. The Egyptians on a journey + kept their hair uncut till they returned home.<a id="noteref_894" + name="noteref_894" href="#note_894"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">894</span></span></a> + <span class="tei tei-q">“At Tâif when a man returned from a journey + his first duty was to visit the Rabba and poll his + hair.”</span><a id="noteref_895" name="noteref_895" href= + "#note_895"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">895</span></span></a> + Achilles kept unshorn his yellow hair, because his father had vowed + to offer it to the River Sperchius if ever his son came home from + the wars beyond the sea.<a id="noteref_896" name="noteref_896" + href="#note_896"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">896</span></span></a> + Formerly when Dyak warriors returned with the heads of their + enemies, each man cut off a lock from the front of his head and + threw it into the river as a mode of ending the taboo to which they + had been subjected during the expedition.<a id="noteref_897" name= + "noteref_897" href="#note_897"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">897</span></span></a> + Bechuanas after a battle had their hair shorn by their mothers + <span class="tei tei-q">“in order that new hair might grow, and + that all which was old and polluted might disappear and be no + more.”</span><a id="noteref_898" name="noteref_898" href= + "#note_898"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">898</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hair unshorn during a vow. The + nails of infants should not be pared. Child's hair left unshorn + as a refuge for its soul.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, men who + have taken a vow of vengeance sometimes keep their hair unshorn + till they have fulfilled their vow. Thus of the Marquesans we are + told that <span class="tei tei-q">“occasionally they have their + head entirely shaved, except one lock on the crown, which is worn + loose or put up in a knot. But the latter mode of wearing the hair + is only adopted by them <span class="tei tei-pb" id="page262">[pg + 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a> + when they have a solemn vow, as to revenge the death of some near + relation, etc. In such case the lock is never cut off until they + have fulfilled their promise.”</span><a id="noteref_899" name= + "noteref_899" href="#note_899"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">899</span></span></a> A + similar custom was sometimes observed by the ancient Germans; among + the Chatti the young warriors never clipped their hair or their + beard till they had slain an enemy.<a id="noteref_900" name= + "noteref_900" href="#note_900"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">900</span></span></a> Six + thousand Saxons once swore that they would not poll their hair nor + shave their beards until they had taken vengeance on their + foes.<a id="noteref_901" name="noteref_901" href= + "#note_901"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">901</span></span></a> On + one occasion a Hawaiian taboo is said to have lasted thirty years, + <span class="tei tei-q">“during which the men were not allowed to + trim their beards, etc.”</span><a id="noteref_902" name= + "noteref_902" href="#note_902"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">902</span></span></a> While + his vow lasted, a Nazarite might not have his hair cut: + <span class="tei tei-q">“All the days of the vow of his separation + there shall no razor come upon his head.”</span><a id="noteref_903" + name="noteref_903" href="#note_903"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">903</span></span></a> + Possibly in this case there was a special objection to touching the + tabooed man's head with iron. The Roman priests, as we have seen, + were shorn with bronze knives. The same feeling perhaps gave rise + to the European rule that a child's nails should not be pared + during the first year, but that if it is absolutely necessary to + shorten them they should be bitten off by the mother or + nurse.<a id="noteref_904" name="noteref_904" href= + "#note_904"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">904</span></span></a> For + in all parts of the world a young child is believed to be + especially exposed to supernatural dangers, and particular + precautions are taken to guard it against them; in other words, the + child is under a number of taboos, of which the rule just mentioned + is one. <span class="tei tei-q">“Among Hindus the usual custom + seems to be that the nails of a first-born child are cut at the age + of six months. With other children a year <span class="tei tei-pb" + id="page263">[pg 263]</span><a name="Pg263" id="Pg263" class= + "tei tei-anchor"></a> or two is allowed to elapse.”</span><a id= + "noteref_905" name="noteref_905" href="#note_905"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">905</span></span></a> The + Slave, Hare, and Dogrib Indians of North-West America do not pare + the nails of female children till they are four years of age.<a id= + "noteref_906" name="noteref_906" href="#note_906"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">906</span></span></a> In + Uganda a child's hair may not be cut until the child has received a + name. Should any of it be rubbed or plucked off accidentally, it is + refastened to the child's head with string or by being knotted to + the other hair.<a id="noteref_907" name="noteref_907" href= + "#note_907"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">907</span></span></a> + Amongst the Ewe negroes of the Slave Coast, a mother sometimes vows + a sacrifice to the fetish if her infant should live. She then + leaves the child unshorn till its fourth or sixth year, when she + fulfils her vow and has the child's hair cut by a priest.<a id= + "noteref_908" name="noteref_908" href="#note_908"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">908</span></span></a> To + this day a Syrian mother will sometimes, like Hannah, devote her + little one to God. When the child reaches a certain age, its hair + is cut and weighed, and money is paid in proportion to the weight. + If the boy thus dedicated is a Moslem, he becomes in time a + dervish; if he is a Christian, he becomes a monk.<a id= + "noteref_909" name="noteref_909" href="#note_909"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">909</span></span></a> Among + the Toradjas of central Celebes, when a child's hair is cut to rid + it of vermin, some locks are allowed to remain on the crown of the + head as a refuge for one of the child's souls. Otherwise the soul + would have no place in which to settle, and the child would + sicken.<a id="noteref_910" name="noteref_910" href= + "#note_910"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">910</span></span></a> The + Karo-Bataks of Sumatra are much afraid of frightening away the soul + (<span class="tei tei-foreign"><span style= + "font-style: italic">tĕndi</span></span>) of a child; hence when + they cut its hair, they always leave a patch unshorn, to which the + soul can retreat before the shears. Usually this lock remains + unshorn all through life, or at least up till manhood.<a id= + "noteref_911" name="noteref_911" href="#note_911"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">911</span></span></a> In + some parts of Germany it <span class="tei tei-pb" id="page264">[pg + 264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a> + is thought that if a child's hair is combed in its first year the + child will be unlucky;<a id="noteref_912" name="noteref_912" href= + "#note_912"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">912</span></span></a> or + that if a boy's hair is cut before his seventh year he will have no + courage.<a id="noteref_913" name="noteref_913" href= + "#note_913"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">913</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc57" id="toc57"></a> <a name="pdf58" id="pdf58"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 7. Ceremonies at + Hair-cutting.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Solemn ceremonies observed at + hair-cutting.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But when it + becomes necessary to crop the hair, measures are taken to lessen + the dangers which are supposed to attend the operation. The chief + of Namosi in Fiji always ate a man by way of precaution when he had + had his hair cut. <span class="tei tei-q">“There was a certain clan + that had to provide the victim, and they used to sit in solemn + council among themselves to choose him. It was a sacrificial feast + to avert evil from the chief.”</span><a id="noteref_914" name= + "noteref_914" href="#note_914"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">914</span></span></a> This + remarkable custom has been described more fully by another + observer. The old heathen temple at Namosi is called Rukunitambua, + <span class="tei tei-q">“and round about it are hundreds of stones, + each of which tells a fearful tale. A subject tribe, whose town was + some little distance from Namosi, had committed an unpardonable + offence, and were condemned to a frightful doom. The earth-mound on + which their temple had stood was planted with the mountain + <span class="tei tei-foreign"><span style= + "font-style: italic">ndalo</span></span> (arum), and when the crop + was ripe, the poor wretches had to carry it down to Namosi, and + give at least one of their number to be killed and eaten by the + chief. He used to take advantage of these occasions to have his + hair cut, for the human sacrifice was supposed to avert all danger + of witchcraft if any ill-wisher got hold of the cuttings of his + hair, human hair being the most dangerous channel for the deadliest + spells of the sorcerers. The stones round Rukunitambua represented + these and other victims who had been killed and eaten at Namosi. + Each stone was the record of a murder succeeded by a cannibal + feast.”</span><a id="noteref_915" name="noteref_915" href= + "#note_915"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">915</span></span></a> + Amongst the Maoris many spells were uttered at hair-cutting; one, + for <span class="tei tei-pb" id="page265">[pg 265]</span><a name= + "Pg265" id="Pg265" class="tei tei-anchor"></a> example, was spoken + to consecrate the obsidian knife with which the hair was cut; + another was pronounced to avert the thunder and lightning which + hair-cutting was believed to cause.<a id="noteref_916" name= + "noteref_916" href="#note_916"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">916</span></span></a> + <span class="tei tei-q">“He who has had his hair cut is in + immediate charge of the Atua (spirit); he is removed from the + contact and society of his family and his tribe; he dare not touch + his food himself; it is put into his mouth by another person; nor + can he for some days resume his accustomed occupations or associate + with his fellow-men.”</span><a id="noteref_917" name="noteref_917" + href="#note_917"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">917</span></span></a> The + person who cuts the hair is also tabooed; his hands having been in + contact with a sacred head, he may not touch food with them or + engage in any other employment; he is fed by another person with + food cooked over a sacred fire. He cannot be released from the + taboo before the following day, when he rubs his hands with potato + or fern root which has been cooked on a sacred fire; and this food + having been taken to the head of the family in the female line and + eaten by her, his hands are freed from the taboo. In some parts of + New Zealand the most sacred day of the year was that appointed for + hair-cutting; the people assembled in large numbers on that day + from all the neighbourhood.<a id="noteref_918" name="noteref_918" + href="#note_918"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">918</span></span></a> + Sometimes a Maori chief's hair was shorn by his wife, who was then + tabooed for a week as a consequence of having touched his sacred + locks.<a id="noteref_919" name="noteref_919" href= + "#note_919"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">919</span></span></a> It is + an affair of state when the king of Cambodia's hair is cropped. The + priests place on the barber's fingers certain old rings set with + large stones, which are supposed to contain spirits favourable to + the kings, and during the operation the Brahmans keep up a noisy + music to drive away the evil spirits.<a id="noteref_920" name= + "noteref_920" href="#note_920"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">920</span></span></a> The + hair and nails of the Mikado could only be cut while he was + asleep,<a id="noteref_921" name="noteref_921" href= + "#note_921"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">921</span></span></a> + perhaps because his soul being then absent from his body, there was + less chance of injuring it with the shears.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ceremonies at cutting the hair of + Siamese children.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From their + earliest days little Siamese children have the <span class= + "tei tei-pb" id="page266">[pg 266]</span><a name="Pg266" id="Pg266" + class="tei tei-anchor"></a> crown of the head clean shorn with the + exception of a single small tuft of hair, which is daily combed, + twisted, oiled, and tied in a little knot until the day when it is + finally removed with great pomp and ceremony. The ceremony of + shaving the top-knot takes place before the child has reached + puberty, and great anxiety is felt at this time lest the + <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span>, or guardian-spirit who + commonly resides in the body and especially the head of every + Siamese,<a id="noteref_922" name="noteref_922" href= + "#note_922"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">922</span></span></a> + should be so disturbed by the tonsure as to depart and leave the + child a hopeless wreck for life. Great pains are therefore taken to + recall this mysterious being in case he should have fled, and to + fix him securely in the child. This is the object of an elaborate + ceremony performed on the afternoon of the day when the top-knot + has been cut. A miniature pagoda is erected, and on it are placed + several kinds of food known to be favourites of the spirit. When + the <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> has arrived and is feasting + on these dainties, he is caught and held fast under a cloth thrown + over the food. The child is now placed near the pagoda, and all the + family and friends form a circle, with the child, the captured + spirit, and the Brahman priests in the middle. Hereupon the priests + address the spirit, earnestly entreating him to enter into the + child. They amuse him with tales, and coax and wheedle him with + flattery, jest, and song; the gongs ring out their loudest; the + people cheer and only a <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> of the sourest and most + obdurate disposition could resist the combined appeal. The last + sentences of the formal invocation run as follows: <span class= + "tei tei-q">“Benignant <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span>! Thou fickle being who art + wont to wander and dally about! From the moment that the child was + conceived in the womb, thou hast enjoyed every pleasure, until ten + (lunar) months having elapsed and the time of delivery arrived, + thou hast suffered and run the risk of perishing by being born + alive into the world. Gracious <span class= + "tei tei-foreign"><span style= + "font-style: italic">kwun</span></span>! thou wast at that time so + tender, delicate, and wavering as to cause great anxiety concerning + thy fate; thou was exactly like a child, youthful, innocent, and + inexperienced. The least trifle frightened thee and made thee + shudder. In thy infantile playfulness thou wast wont to frolic and + wander to no purpose. As thou didst commence to learn to sit, and, + <span class="tei tei-pb" id="page267">[pg 267]</span><a name= + "Pg267" id="Pg267" class="tei tei-anchor"></a> unassisted, to crawl + totteringly on all fours, thou wast ever falling flat on thy face + or on thy back. As thou didst grow up in years and couldst move thy + steps firmly, thou didst begin to run and sport thoughtlessly and + rashly all round the rooms, the terrace, and bridging planks of + travelling boat or floating house, and at times thou didst fall + into the stream, creek, or pond, among the floating water-weeds, to + the utter dismay of those to whom thy existence was most dear. O + gentle <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span>, come into thy corporeal + abode; do not delay this auspicious rite. Thou art now full-grown + and dost form everybody's delight and admiration. Let all the tiny + particles of <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> that have fallen on land or + water assemble and take permanent abode in this darling little + child. Let them all hurry to the site of this auspicious ceremony + and admire the magnificent preparations made for them in this + hall.”</span> The brocaded cloth from the pagoda, under which lurks + the captive spirit, is now rolled up tightly and handed to the + child, who is told to clasp it firmly to his breast and not let the + <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> escape. Further, the child + drinks the milk of the coco-nuts which had been offered to the + spirit, and by thus absorbing the food of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> ensures the presence of + that precious spirit in his body. A magic cord is tied round his + wrist to keep off the wicked spirits who would lure the + <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> away from home; and for + three nights he sleeps with the embroidered cloth from the pagoda + fast clasped in his arms.<a id="noteref_923" name="noteref_923" + href="#note_923"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">923</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc59" id="toc59"></a> <a name="pdf60" id="pdf60"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 8. Disposal of Cut Hair and + Nails.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief that people may be + bewitched through the clippings of their hair, the parings of + their nails, and other severed parts of their persons.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But even when + the hair and nails have been safely cut, there remains the + difficulty of disposing of them, for their owner believes himself + liable to suffer from any harm that may befall them. The notion + that a man may be bewitched by means of the clippings of his hair, + the parings of his nails, or any other severed portion of his + person is <span class="tei tei-pb" id="page268">[pg + 268]</span><a name="Pg268" id="Pg268" class="tei tei-anchor"></a> + almost world-wide,<a id="noteref_924" name="noteref_924" href= + "#note_924"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">924</span></span></a> and + attested by evidence too ample, too familiar, and too tedious in + its uniformity to be here analysed at length. The general idea on + which the superstition rests is that of the sympathetic connexion + supposed to persist between a person and everything that has once + been part of his body or in any way closely related to him. A very + few examples must suffice. They belong to that branch of + sympathetic magic which may be called contagious.<a id= + "noteref_925" name="noteref_925" href="#note_925"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">925</span></span></a> Thus, + when the Chilote Indians, inhabiting the wild, deeply indented + coasts and dark rain-beaten forests of southern Chili, get + possession of the hair of an enemy, they drop it from a high tree + or tie it to a piece of seaweed and fling it into the surf; for + they think that the shock of the fall, or the blows of the waves as + the tress is tossed to and fro on the heaving billows, will be + transmitted through the hair to the person from whose head it was + cut.<a id="noteref_926" name="noteref_926" href= + "#note_926"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">926</span></span></a> Dread + of sorcery, we are told, formed one of the most salient + characteristics of the Marquesan islanders in the old days. The + sorcerer took some of the hair, spittle, or other bodily refuse of + the man he wished to injure, wrapped it up in a leaf, and placed + the packet in a bag woven of threads or fibres, which were knotted + in an intricate way. The whole was then buried with certain rites, + and thereupon the victim wasted away of a languishing sickness + which lasted twenty days. His life, however, might be saved by + discovering and digging up the buried hair, spittle, or what not; + for as soon as this was done the power of the charm ceased.<a id= + "noteref_927" name="noteref_927" href="#note_927"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">927</span></span></a> A + Marquesan chief told Lieutenant Gamble that he was extremely ill, + the Happah tribe having stolen a lock of his hair and buried it in + a plantain leaf for the purpose of taking his life. Lieutenant + Gamble argued with him, but in vain; die he must unless the hair + and the plantain leaf were brought back to him; and to obtain them + he had offered the Happahs the greater part of his property. He + complained of excessive <span class="tei tei-pb" id="page269">[pg + 269]</span><a name="Pg269" id="Pg269" class="tei tei-anchor"></a> + pain in the head, breast, and sides.<a id="noteref_928" name= + "noteref_928" href="#note_928"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">928</span></span></a> A + Maori sorcerer intent on bewitching somebody sought to get a tress + of his victim's hair, the parings of his nails, some of his + spittle, or a shred of his garment. Having obtained the object, + whatever it was, he chanted certain spells and curses over it in a + falsetto voice and buried it in the ground. As the thing decayed, + the person to whom it had belonged was supposed to waste + away.<a id="noteref_929" name="noteref_929" href= + "#note_929"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">929</span></span></a> + Again, an Australian girl, sick of a fever, laid the blame of her + illness on a young man who had come behind her and cut off a lock + of her hair; she was sure he had buried it and that it was rotting. + <span class="tei tei-q">“Her hair,”</span> she said, <span class= + "tei tei-q">“was rotting somewhere, and her <span class= + "tei tei-foreign"><span style= + "font-style: italic">Marm-bu-la</span></span> (kidney fat) was + wasting away, and when her hair had completely rotted, she would + die.”</span><a id="noteref_930" name="noteref_930" href= + "#note_930"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">930</span></span></a> When + an Australian blackfellow wishes to get rid of his wife, he cuts + off a lock of her hair in her sleep, ties it to his spear-thrower, + and goes with it to a neighbouring tribe, where he gives it to a + friend. His friend sticks the spear-thrower up every night before + the camp fire, and when it falls down it is a sign that the wife is + dead.<a id="noteref_931" name="noteref_931" href= + "#note_931"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">931</span></span></a> The + way in which the charm operates was explained to Dr. Howitt by a + Wirajuri man. <span class="tei tei-q">“You see,”</span> he said, + <span class="tei tei-q">“when a blackfellow doctor gets hold of + something belonging to a man and roasts it with things, and sings + over it, the fire catches hold of the smell of the man, and that + settles the poor fellow.”</span><a id="noteref_932" name= + "noteref_932" href="#note_932"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">932</span></span></a> A + slightly different form of the charm as practised in Australia is + to fasten the enemy's hair with wax to the pinion bone of a hawk, + and set the bone in a small circle of fire. According as the + sorcerer desires the death or only the sickness of his victim he + leaves the bone in the midst of the fire or removes it and lays it + in the sun. When he thinks he has done his enemy enough harm, he + places the bone in water, which ends the enchantment.<a id= + "noteref_933" name="noteref_933" href="#note_933"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">933</span></span></a> + <span class="tei tei-pb" id="page270">[pg 270]</span><a name= + "Pg270" id="Pg270" class="tei tei-anchor"></a> Lucian describes how + a Syrian witch professed to bring back a faithless lover to his + forsaken fair one by means of a lock of his hair, his shoes, his + garments, or something of that sort. She hung the hair, or whatever + it was, on a peg and fumigated it with brimstone, sprinkling salt + on the fire and mentioning the names of the lover and his lass. + Then she drew a magic wheel from her bosom and set it spinning, + while she gabbled a spell full of barbarous and fearsome words. + This soon brought the false lover back to the feet of his + charmer.<a id="noteref_934" name="noteref_934" href= + "#note_934"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">934</span></span></a> + Apuleius tells how an amorous Thessalian witch essayed to win the + affections of a handsome Boeotian youth by similar means. As + darkness fell she mounted the roof, and there, surrounded by a + hellish array of dead men's bones, she knotted the severed tresses + of auburn hair and threw them on the glowing embers of a perfumed + fire. But her cunning handmaid had outwitted her; the hair was only + goat's hair; and all her enchantments ended in dismal and ludicrous + failure.<a id="noteref_935" name="noteref_935" href= + "#note_935"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">935</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Clipped hair may cause + headache.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Huzuls of + the Carpathians imagine that if mice get a person's shorn hair and + make a nest of it, the person will suffer from headache or even + become idiotic.<a id="noteref_936" name="noteref_936" href= + "#note_936"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">936</span></span></a> + Similarly in Germany it is a common notion that if birds find a + person's cut hair, and build their nests with it, the person will + suffer from headache;<a id="noteref_937" name="noteref_937" href= + "#note_937"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">937</span></span></a> + sometimes it is thought that he will have an eruption on the + head.<a id="noteref_938" name="noteref_938" href= + "#note_938"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">938</span></span></a> The + same superstition prevails, <span class="tei tei-pb" id= + "page271">[pg 271]</span><a name="Pg271" id="Pg271" class= + "tei tei-anchor"></a> or used to prevail, in West Sussex. + <span class="tei tei-q">“I knew how it would be,”</span> exclaimed + a maidservant one day, <span class="tei tei-q">“when I saw that + bird fly off with a bit of my hair in its beak that blew out of the + window this morning when I was dressing; I knew I should have a + clapping headache, and so I have.”</span><a id="noteref_939" name= + "noteref_939" href="#note_939"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">939</span></span></a> In + like manner the Scottish Highlanders believe that if cut or loose + hair is allowed to blow away with the wind and it passes over an + empty nest, or a bird takes it to its nest, the head from which it + came will ache.<a id="noteref_940" name="noteref_940" href= + "#note_940"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">940</span></span></a> The + Todas of southern India hide their clipped hair in bushes or + hollows in the rocks, in order that it may not be found by crows, + and they bury the parings of their nails lest they should be eaten + by buffaloes, with whom, it is believed, they would disagree.<a id= + "noteref_941" name="noteref_941" href="#note_941"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">941</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair may cause rain, hail, + thunder and lightning. Magical uses of cut hair.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again it is + thought that cut or combed-out hair may disturb the weather by + producing rain and hail, thunder and lightning. We have seen that + in New Zealand a spell was uttered at hair-cutting to avert thunder + and lightning. In the Tyrol, witches are supposed to use cut or + combed-out hair to make hailstones or thunderstorms with.<a id= + "noteref_942" name="noteref_942" href="#note_942"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">942</span></span></a> + Thlinkeet Indians have been known to attribute stormy weather to + the rash act of a girl who had combed her hair outside of the + house.<a id="noteref_943" name="noteref_943" href= + "#note_943"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">943</span></span></a> The + Romans seem to have held similar views, for it was a maxim with + them that no one on shipboard should cut his hair or nails except + in a storm,<a id="noteref_944" name="noteref_944" href= + "#note_944"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">944</span></span></a> that + is, when the mischief was already done. In the Highlands of + Scotland it is said that no sister should comb her hair at night if + she have a brother at sea.<a id="noteref_945" name="noteref_945" + href="#note_945"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">945</span></span></a> In + West Africa, when the Mani of Chitombe or Jumba died, the people + used to run in crowds to the corpse and tear out his hair, teeth, + and nails, which they kept as a rain-charm, believing that + otherwise no rain would fall. The Makoko of the Anzikos begged the + missionaries to give him half their beards as a rain-charm.<a id= + "noteref_946" name="noteref_946" href="#note_946"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">946</span></span></a> When + Du Chaillu had his hair cut among the Ashira of West <span class= + "tei tei-pb" id="page272">[pg 272]</span><a name="Pg272" id="Pg272" + class="tei tei-anchor"></a> Africa, the people scuffled and fought + for the clippings of his hair, even the aged king himself taking + part in the scrimmage. Every one who succeeded in getting some of + the hairs wrapped them up carefully and went off in triumph. When + the traveller, who was regarded as a spirit by these simple-minded + folk, asked the king what use the clippings could be to him, his + sable majesty replied, <span class="tei tei-q">“Oh, spirit! these + hairs are very precious; we shall make <span class= + "tei tei-foreign"><span style= + "font-style: italic">mondas</span></span> (fetiches) of them, and + they will bring other white men to us, and bring us great good luck + and riches. Since you have come to us, oh spirit! we have wished to + have some of your hair, but did not dare to ask for it, not knowing + that it could be cut.”</span><a id="noteref_947" name="noteref_947" + href="#note_947"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">947</span></span></a> The + Wabondei of eastern Africa preserve the hair and nails of their + dead chiefs and use them both for the making of rain and the + healing of the sick.<a id="noteref_948" name="noteref_948" href= + "#note_948"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">948</span></span></a> The + hair, beard, and nails of their deceased chiefs are the most sacred + possession, the most precious treasure of the Baronga of + south-eastern Africa. Preserved in pellets of cow-dung wrapt round + with leathern thongs, they are kept in a special hut under the + charge of a high priest, who offers sacrifices and prayers at + certain seasons, and has to observe strict continence for a month + before he handles these holy relics in the offices of religion. A + terrible drought was once the result of this palladium falling into + the hands of the enemy.<a id="noteref_949" name="noteref_949" href= + "#note_949"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">949</span></span></a> In + some Victorian tribes the sorcerer used to burn human hair in time + of drought; it was never burned at other times for fear of causing + a deluge of rain. Also when the river was low, the sorcerer would + place human hair in the stream to increase the supply of + water.<a id="noteref_950" name="noteref_950" href= + "#note_950"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">950</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair and nails may be used as + hostages for good behaviour of the persons from whose bodies + they have been taken.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If cut hair and + nails remain in sympathetic connexion with the person from whose + body they have been severed, it is clear that they can be used as + hostages for his good behaviour by any one who may chance to + possess them; for on the principles of contagious magic he has only + to <span class="tei tei-pb" id="page273">[pg 273]</span><a name= + "Pg273" id="Pg273" class="tei tei-anchor"></a> injure the hair or + nails in order to hurt simultaneously their original owner. Hence + when the Nandi have taken a prisoner they shave his head and keep + the shorn hair as a surety that he will not attempt to escape; but + when the captive is ransomed, they return his shorn hair with him + to his own people.<a id="noteref_951" name="noteref_951" href= + "#note_951"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">951</span></span></a> For a + similar reason, perhaps, when the Tiaha, an Arab tribe of Moab, + have taken a prisoner whom they do not wish to put to death, they + shave one corner of his head above his temples and let him go. So, + too, an Arab of Moab who pardons a murderer will sometimes cut off + the man's hair and shave his chin before releasing him. Again, when + two Moabite Arabs had got hold of a traitor who had revealed their + plan of campaign to the enemy, they contented themselves with + shaving completely one side of his head and his moustache on the + other, after which they set him at liberty.<a id="noteref_952" + name="noteref_952" href="#note_952"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">952</span></span></a> We + can now, perhaps, understand why Hanun King of Ammon shaved off + one-half of the beards of King David's messengers and cut off half + their garments before he sent them back to their master.<a id= + "noteref_953" name="noteref_953" href="#note_953"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">953</span></span></a> His + intention, we may conjecture, was not simply to put a gross affront + on the envoys. He distrusted the ambitious designs of King David + and wished to have some guarantee of the maintenance of peace and + friendly relations between the two countries. That guarantee he may + have imagined that he possessed in half of the beards and garments + of the ambassadors; and if that was so, we may suppose that when + the indignant David set the army of Israel in motion against Ammon, + and the fords of Jordan were alive with the passage of his troops, + the wizards of Ammon were busy in the strong keep of Rabbah + muttering their weird spells and performing their quaint + enchantments over the shorn hair and severed skirts in order to + dispel the thundercloud of war that was gathering black about their + country. Vain hopes! The city fell, and from the gates the sad + inhabitants trooped forth in thousands to be laid in long lines on + the ground and sawed asunder or ripped up with harrows or to walk + into the red glow of the <span class="tei tei-pb" id="page274">[pg + 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a> + burning brick kilns.<a id="noteref_954" name="noteref_954" href= + "#note_954"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">954</span></span></a> + Again, the parings of nails may serve the same purpose as the + clippings of hair; they too may be treated as bail for the good + behaviour of the persons from whose fingers they have been cut. It + is apparently on this principle that when the Ba-yaka of the Congo + valley cement a peace, the chiefs of the two tribes meet and eat a + cake which contains some of their nail-parings as a pledge of the + maintenance of the treaty. They believe that he who breaks an + engagement contracted in this solemn manner will die.<a id= + "noteref_955" name="noteref_955" href="#note_955"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">955</span></span></a> Each + of the high contracting parties has in fact given hostages to + fortune in the shape of the nail-parings which are lodged in the + other man's stomach.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair and nails are deposited + in sacred places, such as temples and cemeteries, to preserve + them from injury. Cut hair and nails buried under certain trees + or deposited among the branches.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To preserve the + cut hair and nails from injury and from the dangerous uses to which + they may be put by sorcerers, it is necessary to deposit them in + some safe place. Hence the natives of the Maldives carefully keep + the cuttings of their hair and nails and bury them, with a little + water, in the cemeteries; <span class="tei tei-q">“for they would + not for the world tread upon them nor cast them in the fire, for + they say that they are part of their body, and demand burial as it + does; and, indeed, they fold them neatly in cotton; and most of + them like to be shaved at the gates of temples and + mosques.”</span><a id="noteref_956" name="noteref_956" href= + "#note_956"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">956</span></span></a> In + New Zealand the severed hair was deposited on some sacred spot of + ground <span class="tei tei-q">“to protect it from being touched + accidentally or designedly by any one.”</span><a id="noteref_957" + name="noteref_957" href="#note_957"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">957</span></span></a> The + shorn locks of a chief were gathered with much care and placed in + an adjoining cemetery.<a id="noteref_958" name="noteref_958" href= + "#note_958"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">958</span></span></a> The + Tahitians buried the cuttings of their hair at the temples.<a id= + "noteref_959" name="noteref_959" href="#note_959"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">959</span></span></a> In + the streets of Soku, West Africa, a modern traveller observed + cairns of large stones piled against walls with tufts of human hair + inserted in the crevices. On asking the meaning of this, he was + told that when any native of the place polled his hair he carefully + <span class="tei tei-pb" id="page275">[pg 275]</span><a name= + "Pg275" id="Pg275" class="tei tei-anchor"></a> gathered up the + clippings and deposited them in one of these cairns, all of which + were sacred to the fetish and therefore inviolable. These cairns of + sacred stones, he further learned, were simply a precaution against + witchcraft, for if a man were not thus careful in disposing of his + hair, some of it might fall into the hands of his enemies, who + would, by means of it, be able to cast spells over him and so + compass his destruction.<a id="noteref_960" name="noteref_960" + href="#note_960"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">960</span></span></a> When + the top-knot of a Siamese child has been cut with great ceremony, + the short hairs are put into a little vessel made of plantain + leaves and set adrift on the nearest river or canal. As they float + away, all that was wrong or harmful in the child's disposition is + believed to depart with them. The long hairs are kept till the + child makes a pilgrimage to the holy Footprint of Buddha on the + sacred hill at Prabat. They are then presented to the priests, who + are supposed to make them into brushes with which they sweep the + Footprint; but in fact so much hair is thus offered every year that + the priests cannot use it all, so they quietly burn the superfluity + as soon as the pilgrims' backs are turned.<a id="noteref_961" name= + "noteref_961" href="#note_961"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">961</span></span></a> The + cut hair and nails of the Flamen Dialis were buried under a lucky + tree.<a id="noteref_962" name="noteref_962" href= + "#note_962"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">962</span></span></a> The + shorn tresses of the Vestal virgins were hung on an ancient + lotus-tree.<a id="noteref_963" name="noteref_963" href= + "#note_963"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">963</span></span></a> In + Morocco women often hang their cut hair on a tree that grows on or + near the grave of a wonder-working saint; for they think thus to + rid themselves of headache or to guard against it.<a id= + "noteref_964" name="noteref_964" href="#note_964"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">964</span></span></a> In + Germany the clippings of hair used often to be buried under an + elder-bush.<a id="noteref_965" name="noteref_965" href= + "#note_965"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">965</span></span></a> In + Oldenburg cut hair and nails are wrapt in a cloth which is + deposited in a hole in an <span class="tei tei-pb" id="page276">[pg + 276]</span><a name="Pg276" id="Pg276" class="tei tei-anchor"></a> + elder-tree three days before the new moon; the hole is then plugged + up.<a id="noteref_966" name="noteref_966" href= + "#note_966"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">966</span></span></a> In + the West of Northumberland it is thought that if the first parings + of a child's nails are buried under an ash-tree, the child will + turn out a fine singer.<a id="noteref_967" name="noteref_967" href= + "#note_967"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">967</span></span></a> In + Amboyna, before a child may taste sago-pap for the first time, the + father cuts off a lock of the infant's hair, which he buries under + a sago-palm.<a id="noteref_968" name="noteref_968" href= + "#note_968"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">968</span></span></a> In + the Aru Islands, when a child is able to run alone, a female + relation shears a lock of its hair and deposits it on a + banana-tree.<a id="noteref_969" name="noteref_969" href= + "#note_969"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">969</span></span></a> In + the island of Rotti it is thought that the first hair which a child + gets is not his own, and that, if it is not cut off, it will make + him weak and ill. Hence, when the child is about a month old, his + hair is polled with much ceremony. As each of the friends who are + invited to the ceremony enters the house he goes up to the child, + snips off a little of its hair and drops it into a coco-nut shell + full of water. Afterwards the father or another relation takes the + hair and packs it into a little bag made of leaves, which he + fastens to the top of a palm-tree. Then he gives the leaves of the + palm a good shaking, climbs down, and goes home without speaking to + any one.<a id="noteref_970" name="noteref_970" href= + "#note_970"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">970</span></span></a> + Indians of the Yukon territory, Alaska, do not throw away their cut + hair and nails, but tie them up in little bundles and place them in + the crotches of trees or wherever they are not likely to be + disturbed by beasts. For <span class="tei tei-q">“they have a + superstition that disease will follow the disturbance of such + remains by animals.”</span><a id="noteref_971" name="noteref_971" + href="#note_971"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">971</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair and nails may be stowed + away for safety in any secret place.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Often the + clipped hair and nails are stowed away in any secret place, not + necessarily in a temple or cemetery or at a tree, as in the cases + already mentioned. Thus in Swabia you are recommended to deposit + your clipped hair in some spot where neither sun nor moon can shine + on it, for example in the earth or under a stone.<a id= + "noteref_972" name="noteref_972" href="#note_972"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">972</span></span></a> In + Danzig it is buried in a <span class="tei tei-pb" id="page277">[pg + 277]</span><a name="Pg277" id="Pg277" class="tei tei-anchor"></a> + bag under the threshold.<a id="noteref_973" name="noteref_973" + href="#note_973"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">973</span></span></a> In + Ugi, one of the Solomon Islands, men bury their hair lest it should + fall into the hands of an enemy who would make magic with it and so + bring sickness or calamity on them.<a id="noteref_974" name= + "noteref_974" href="#note_974"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">974</span></span></a> The + same fear seems to be general in Melanesia, and has led to a + regular practice of hiding cut hair and nails.<a id="noteref_975" + name="noteref_975" href="#note_975"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">975</span></span></a> In + Fiji, the shorn hair is concealed in the thatch of the house.<a id= + "noteref_976" name="noteref_976" href="#note_976"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">976</span></span></a> Most + Burmese and Shans tie the combings of their hair and the parings of + their nails to a stone and sink them in deep water or bury them in + the ground.<a id="noteref_977" name="noteref_977" href= + "#note_977"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">977</span></span></a> The + Zend-Avesta directs that the clippings of hair and the parings of + nails shall be placed in separate holes, and that three, six, or + nine furrows shall be drawn round each hole with a metal + knife.<a id="noteref_978" name="noteref_978" href= + "#note_978"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">978</span></span></a> In + the <span class="tei tei-hi"><span style= + "font-style: italic">Grihya-Sûtras</span></span> it is provided + that the hair cut from a child's head at the end of the first, + third, fifth, or seventh year shall be buried in the earth at a + place covered with grass or in the neighbourhood of water.<a id= + "noteref_979" name="noteref_979" href="#note_979"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">979</span></span></a> At + the end of the period of his studentship a Brahman has his hair + shaved and his nails cut; and a person who is kindly disposed to + him gathers the shorn hair and the clipped nails, puts them in a + lump of bull's dung, and buries them in a cow-stable or near an + <span class="tei tei-foreign"><span style= + "font-style: italic">adumbara</span></span> tree or in a clump of + <span class="tei tei-foreign"><span style= + "font-style: italic">darbha</span></span> grass, with the words, + <span class="tei tei-q">“Thus I hide the sins of + So-and-so.”</span><a id="noteref_980" name="noteref_980" href= + "#note_980"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">980</span></span></a> The + Madi or Moru tribe of central Africa bury the parings of their + nails in the ground.<a id="noteref_981" name="noteref_981" href= + "#note_981"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">981</span></span></a> In + Uganda grown people throw away the clippings of their hair, but + carefully bury the parings of their nails.<a id="noteref_982" name= + "noteref_982" href="#note_982"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">982</span></span></a> The + A-lur <span class="tei tei-pb" id="page278">[pg 278]</span><a name= + "Pg278" id="Pg278" class="tei tei-anchor"></a> are careful to + collect and bury both their hair and nails in safe places.<a id= + "noteref_983" name="noteref_983" href="#note_983"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">983</span></span></a> The + same practice prevails among many tribes of South Africa, from a + fear lest wizards should get hold of the severed particles and work + evil with them.<a id="noteref_984" name="noteref_984" href= + "#note_984"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">984</span></span></a> The + Caffres carry still further this dread of allowing any portion of + themselves to fall into the hands of an enemy; for not only do they + bury their cut hair and nails in a secret spot, but when one of + them cleans the head of another he preserves the vermin which he + catches, <span class="tei tei-q">“carefully delivering them to the + person to whom they originally appertained, supposing, according to + their theory, that as they derived their support from the blood of + the man from whom they were taken, should they be killed by + another, the blood of his neighbour would be in his possession, + thus placing in his hands the power of some superhuman + influence.”</span><a id="noteref_985" name="noteref_985" href= + "#note_985"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">985</span></span></a> + Amongst the Wanyoro of central Africa all cuttings of the hair and + nails are carefully stored under the bed and afterwards strewed + about among the tall grass.<a id="noteref_986" name="noteref_986" + href="#note_986"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">986</span></span></a> + Similarly the Wahoko of central Africa take pains to collect their + cut hair and nails and scatter them in the forest.<a id= + "noteref_987" name="noteref_987" href="#note_987"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">987</span></span></a> The + Asa, a branch of the Masai, hide the clippings of their hair and + the parings of their nails or throw them away far from the kraal, + lest a sorcerer should get hold of them and make their original + owners ill by his magic.<a id="noteref_988" name="noteref_988" + href="#note_988"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">988</span></span></a> In + North Guinea the parings of the finger-nails and the shorn locks of + the head are scrupulously concealed, lest they be converted into a + charm for the destruction of the person to whom they belong.<a id= + "noteref_989" name="noteref_989" href="#note_989"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">989</span></span></a> For + the same reason the clipped hair and nail-parings of chiefs in + Southern Nigeria are secretly buried.<a id="noteref_990" name= + "noteref_990" href="#note_990"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">990</span></span></a> Among + the Thompson Indians of British Columbia loose hair was buried, + hidden, or thrown into the water, because, if an <span class= + "tei tei-pb" id="page279">[pg 279]</span><a name="Pg279" id="Pg279" + class="tei tei-anchor"></a> enemy got hold of it, he might bewitch + the owner.<a id="noteref_991" name="noteref_991" href= + "#note_991"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">991</span></span></a> In + Bolang Mongondo, a district of western Celebes, the first hair cut + from a child's head is kept in a young coco-nut, which is commonly + hung on the front of the house, under the roof.<a id="noteref_992" + name="noteref_992" href="#note_992"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">992</span></span></a> To + spit upon the hair before throwing it away is thought in some parts + of Europe to be a sufficient safeguard against its use by + witches.<a id="noteref_993" name="noteref_993" href= + "#note_993"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">993</span></span></a> + Spitting as a protective charm is well known.<a id="noteref_994" + name="noteref_994" href="#note_994"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">994</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair and nails kept against + the resurrection.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Sometimes the + severed hair and nails are preserved, not to prevent them from + falling into the hands of a magician, but that the owner may have + them at the resurrection of the body, to which some races look + forward. Thus the Incas of Peru <span class="tei tei-q">“took + extreme care to preserve the nail-parings and the hairs that were + shorn off or torn out with a comb; placing them in holes or niches + in the walls; and if they fell out, any other Indian that saw them + picked them up and put them in their places again. I very often + asked different Indians, at various times, why they did this, in + order to see what they would say, and they all replied in the same + words saying, <span class="tei tei-q">‘Know that all persons who + are born must return to life’</span> (they have no word to express + resuscitation), <span class="tei tei-q">‘and the souls must rise + out of their tombs with all that belonged to their bodies. We, + therefore, in order that we may not have to search for our hair and + nails at a time when there will be much hurry and confusion, place + them in one place, that <span class="tei tei-pb" id="page280">[pg + 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a> + they may be brought together more conveniently, and, whenever it is + possible, we are also careful to spit in one + place.’</span> ”</span><a id="noteref_995" name="noteref_995" href= + "#note_995"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">995</span></span></a> In + Chili this custom of stuffing the shorn hair into holes in the wall + is still observed, it being thought the height of imprudence to + throw the hair away.<a id="noteref_996" name="noteref_996" href= + "#note_996"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">996</span></span></a> + Similarly the Turks never throw away the parings of their nails, + but carefully stow them in cracks of the walls or of the boards, in + the belief that they will be needed at the resurrection.<a id= + "noteref_997" name="noteref_997" href="#note_997"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">997</span></span></a> The + Armenians do not throw away their cut hair and nails and extracted + teeth, but hide them in places that are esteemed holy, such as a + crack in the church wall, a pillar of the house, or a hollow tree. + They think that all these severed portions of themselves will be + wanted at the resurrection, and that he who has not stowed them + away in a safe place will have to hunt about for them on the great + day.<a id="noteref_998" name="noteref_998" href= + "#note_998"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">998</span></span></a> With + the same intention the Macedonians bury the parings of their nails + in a hole,<a id="noteref_999" name="noteref_999" href= + "#note_999"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">999</span></span></a> and + devout Moslems in Morocco hide them in a secret place.<a id= + "noteref_1000" name="noteref_1000" href="#note_1000"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1000</span></span></a> + Similarly the Arabs of Moab bestow the parings of their nails in + the crannies of walls, where they are sanguine enough to expect to + find them when they appear before their Maker.<a id="noteref_1001" + name="noteref_1001" href="#note_1001"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1001</span></span></a> Some + of the Esthonians keep the parings of their finger and toe nails in + their bosom, in order to have them at hand when they are asked for + them at the day of judgment.<a id="noteref_1002" name= + "noteref_1002" href="#note_1002"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1002</span></span></a> In a + like spirit peasants of the Vosges will sometimes bury their + extracted teeth secretly, marking the spot well so that they may be + able to walk straight to it on the resurrection day.<a id= + "noteref_1003" name="noteref_1003" href="#note_1003"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1003</span></span></a> In + the village of Drumconrath, near Abbeyleix, in Ireland, there used + to be some old women who, having ascertained from Scripture that + the hairs of their heads were all <span class="tei tei-pb" id= + "page281">[pg 281]</span><a name="Pg281" id="Pg281" class= + "tei tei-anchor"></a> numbered by the Almighty, expected to have to + account for them at the day of judgment. In order to be able to do + so they stuffed the severed hair away in the thatch of their + cottages.<a id="noteref_1004" name="noteref_1004" href= + "#note_1004"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1004</span></span></a> In + Abyssinia men who have had their hands or feet cut off are careful + to dry the severed limbs over a fire and preserve them in butter + for the purpose of being buried with them in the grave. Thus they + expect to get up with all their limbs complete at the general + rising.<a id="noteref_1005" name="noteref_1005" href= + "#note_1005"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1005</span></span></a> The + pains taken by the Chinese to preserve corpses entire and free from + decay seems to rest on a firm belief in the resurrection of the + dead; hence it is natural to find their ancient books laying down a + rule that the hair, nails, and teeth which have fallen out during + life should be buried with the dead in the coffin, or at least in + the grave.<a id="noteref_1006" name="noteref_1006" href= + "#note_1006"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1006</span></span></a> The + Fors of central Africa object to cut any one else's nails, for + should the part cut off be lost and not delivered into its owner's + hands, it will have to be made up to him somehow or other after + death. The parings are buried in the ground.<a id="noteref_1007" + name="noteref_1007" href="#note_1007"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1007</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cut hair and nails burnt to + prevent them from falling into the hands of sorcerers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some people burn + their loose hair to save it from falling into the hands of + sorcerers. This is done by the Patagonians and some of the + Victorian tribes.<a id="noteref_1008" name="noteref_1008" href= + "#note_1008"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1008</span></span></a> In + the Upper Vosges they say that you should never leave the clippings + of your hair and nails lying about, but burn them to hinder the + sorcerers from using them against you.<a id="noteref_1009" name= + "noteref_1009" href="#note_1009"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1009</span></span></a> For + the same reason Italian women either burn their loose hairs or + throw them into a place where no one is likely to look for + them.<a id="noteref_1010" name="noteref_1010" href= + "#note_1010"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1010</span></span></a> The + almost universal dread of witchcraft induces the West African + negroes, the Makololo of South Africa, and the Tahitians to burn or + bury their shorn hair.<a id="noteref_1011" name="noteref_1011" + href="#note_1011"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1011</span></span></a> For + the <span class="tei tei-pb" id="page282">[pg 282]</span><a name= + "Pg282" id="Pg282" class="tei tei-anchor"></a> same reason the + natives of Uap, one of the Caroline Islands, either burn or throw + into the sea the clippings of their hair and the parings of their + nails.<a id="noteref_1012" name="noteref_1012" href= + "#note_1012"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1012</span></span></a> One + of the pygmies who roam through the gloomy depths of the vast + central African forests has been seen to collect carefully the + clippings of his hair in a packet of banana leaves and keep them + till next morning, when, the camp breaking up for the day's march, + he threw them into the hot ashes of the abandoned fire.<a id= + "noteref_1013" name="noteref_1013" href="#note_1013"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1013</span></span></a> + Australian aborigines of the Proserpine River, in Queensland, burn + a woman's cut hair to prevent it from getting into a man's bag; for + if it did, the woman would fall ill.<a id="noteref_1014" name= + "noteref_1014" href="#note_1014"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1014</span></span></a> When + an English officer had cut off a lock of hair of a Fuegian woman, + the men of her party were angry, and one of them, taking the lock + away, threw half of it into the fire and swallowed the rest. + <span class="tei tei-q">“Immediately afterwards, placing his hands + to the fire, as if to warm them, and looking upwards, he uttered a + few words, apparently of invocation: then, looking at us, pointed + upwards, and exclaimed, with a tone and gesture of explanation, + <span class="tei tei-q">‘<span class="tei tei-foreign"><span style= + "font-style: italic">Pecheray, Pecheray</span></span>.’</span> + After which they cut off some hair from several of the officers who + were present, and repeated a similar ceremony.”</span><a id= + "noteref_1015" name="noteref_1015" href="#note_1015"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1015</span></span></a> The + Thompson Indians used to burn the parings of their nails, because + if an enemy got possession of the parings he might bewitch the + person to whom they belonged.<a id="noteref_1016" name= + "noteref_1016" href="#note_1016"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1016</span></span></a> In + the Tyrol many people burn their hair lest the witches should use + it to raise thunderstorms; others burn or bury it to prevent the + birds from lining their nests with it, which would cause the heads + from which the hair came to ache.<a id="noteref_1017" name= + "noteref_1017" href="#note_1017"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1017</span></span></a> Cut + and combed-out hair is burned in <span class="tei tei-pb" id= + "page283">[pg 283]</span><a name="Pg283" id="Pg283" class= + "tei tei-anchor"></a> Pomerania and sometimes in Belgium.<a id= + "noteref_1018" name="noteref_1018" href="#note_1018"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1018</span></span></a> In + Norway the parings of nails are either burned or buried, lest the + elves or the Finns should find them and make them into bullets + wherewith to shoot the cattle.<a id="noteref_1019" name= + "noteref_1019" href="#note_1019"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1019</span></span></a> In + Corea all the clippings and combings of the hair of a whole family + are carefully preserved throughout the year and then burned in + potsherds outside the house on the evening of New Year's Day. At + such seasons the streets of Seoul, the capital, present a weird + spectacle. They are for the most part silent and deserted, + sometimes muffled deep in snow; but through the dusk of twilight + red lights glimmer at every door, where little groups are busy + tending tiny fires whose flickering flames cast a ruddy fitful glow + on the moving figures. The burning of the hair in these fires is + thought to exclude demons from the house for a year; but coupled + with this belief may well be, or once have been, a wish to put + these relics out of the reach of witches and wizards.<a id= + "noteref_1020" name="noteref_1020" href="#note_1020"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1020</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Inconsistency in burning cut hair + and nails.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This destruction + of the hair and nails plainly involves an inconsistency of thought. + The object of the destruction is avowedly to prevent these severed + portions of the body from being used by sorcerers. But the + possibility of their being so used depends upon the supposed + sympathetic connexion between them and the man from whom they were + severed. And if this sympathetic connexion still exists, clearly + these severed portions cannot be destroyed without injury to the + man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hair is sometimes cut because it + is infected with the virus of taboo. In these cases + hair-cutting is a form of purification. Hair of mourners cut to + rid them of the pollution of death.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before leaving + this subject, on which I have perhaps dwelt too long, it may be + well to call attention to the motive assigned for cutting a young + child's hair in Rotti.<a id="noteref_1021" name="noteref_1021" + href="#note_1021"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1021</span></span></a> In + that island the first hair is regarded as a danger to the child, + and its removal is intended to avert the danger. The reason of this + may be that as a young child is almost universally supposed to be + in a tabooed or dangerous state, it is necessary, in removing the + taboo, to remove also the separable <span class="tei tei-pb" id= + "page284">[pg 284]</span><a name="Pg284" id="Pg284" class= + "tei tei-anchor"></a> parts of the child's body because they are + infected, so to say, by the virus of taboo and as such are + dangerous. The cutting of the child's hair would thus be exactly + parallel to the destruction of the vessels which have been used by + a tabooed person.<a id="noteref_1022" name="noteref_1022" href= + "#note_1022"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1022</span></span></a> This + view is borne out by a practice, observed by some Australians, of + burning off part of a woman's hair after childbirth as well as + burning every vessel which has been used by her during her + seclusion.<a id="noteref_1023" name="noteref_1023" href= + "#note_1023"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1023</span></span></a> Here + the burning of the woman's hair seems plainly intended to serve the + same purpose as the burning of the vessels used by her; and as the + vessels are burned because they are believed to be tainted with a + dangerous infection, so, we must suppose, is also the hair. + Similarly among the Latuka of central Africa, a woman is secluded + for fourteen days after the birth of her child, and at the end of + her seclusion her hair is shaved off and burnt.<a id="noteref_1024" + name="noteref_1024" href="#note_1024"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1024</span></span></a> + Again, we have seen that girls at puberty are strongly infected + with taboo; hence it is not surprising to find that the Ticunas of + Brazil tear out all the hair of girls at that period.<a id= + "noteref_1025" name="noteref_1025" href="#note_1025"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1025</span></span></a> Once + more, the father of twins in Uganda is tabooed for some time after + the birth of the children, and during that time he may not dress + his hair nor cut his finger nails. This state of taboo lasts until + the next war breaks out. When the army is under orders to march, + the father of twins has the whole of his body shaved and his nails + cut. The shorn hair and the cut nails are then tied up in a ball, + which the man takes with him to the war, together with the bark + cloth he wore at the ceremonial dances after the birth of the + twins. When he has killed a foe, he crams the ball into the dead + man's mouth, ties the bark cloth round the neck of the corpse, and + leaves them there on the battlefield.<a id="noteref_1026" name= + "noteref_1026" href="#note_1026"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1026</span></span></a> The + ceremony appears to be intended to rid the man of the taint of + taboo which may be supposed to adhere to his hair, nails, and the + garment he wore. Hence we can understand the importance attached by + many <span class="tei tei-pb" id="page285">[pg 285]</span><a name= + "Pg285" id="Pg285" class="tei tei-anchor"></a> peoples to the first + cutting of a child's hair and the elaborate ceremonies by which the + operation is accompanied.<a id="noteref_1027" name="noteref_1027" + href="#note_1027"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1027</span></span></a> + Again, we can understand why a man should poll his head after a + journey.<a id="noteref_1028" name="noteref_1028" href= + "#note_1028"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1028</span></span></a> For + we have seen that a traveller is often believed to contract a + dangerous infection from strangers, and that, therefore, on his + return home he is obliged to submit to various purificatory + ceremonies before he is allowed to mingle freely with his own + people.<a id="noteref_1029" name="noteref_1029" href= + "#note_1029"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1029</span></span></a> On + my hypothesis the polling of the hair is simply one of these + purificatory or disinfectant ceremonies. Certainly this explanation + applies to the custom as practised by the Bechuanas, for we are + expressly told that <span class="tei tei-q">“they cleanse or purify + themselves after journeys by shaving their heads, etc., lest they + should have contracted from strangers some evil by witchcraft or + sorcery.”</span><a id="noteref_1030" name="noteref_1030" href= + "#note_1030"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1030</span></span></a> The + cutting of the hair after a vow may have the same meaning. It is a + way of ridding the man of what has been infected by the dangerous + state, whether we call it taboo, sanctity, or uncleanness (for all + these are only different expressions for the same primitive + conception), under which he laboured during the continuance of the + vow. Still more clearly does the meaning of the practice come out + in the case of mourners, who cut their hair and nails and use new + vessels when the period of their mourning is at an end. This was + done in ancient India, obviously for the purpose of purifying such + persons from the dangerous influence of death and the ghost to + which for a time they had been exposed.<a id="noteref_1031" name= + "noteref_1031" href="#note_1031"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1031</span></span></a> + Among the Bodos and Dhimals of Assam, when a death has occurred, + the family of the deceased is reckoned unclean for three days. At + the end of that time they bathe, shave, and are sprinkled with holy + water, after which they hold the funeral feast.<a id="noteref_1032" + name="noteref_1032" href="#note_1032"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1032</span></span></a> Here + the act <span class="tei tei-pb" id="page286">[pg + 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a> + of shaving must clearly be regarded as a purificatory rite, like + the bathing and sprinkling with holy water. At Hierapolis no man + might enter the great temple of Astarte on the same day on which he + had seen a corpse; next day he might enter, provided he had first + purified himself. But the kinsmen of the deceased were not allowed + to set foot in the sanctuary for thirty days after the death, and + before doing so they had to shave their heads.<a id="noteref_1033" + name="noteref_1033" href="#note_1033"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1033</span></span></a> At + Agweh, on the Slave Coast of West Africa, widows and widowers at + the end of their period of mourning wash themselves, shave their + heads, pare their nails, and put on new cloths; and the old cloths, + the shorn hair, and the nail-parings are all burnt.<a id= + "noteref_1034" name="noteref_1034" href="#note_1034"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1034</span></span></a> The + Kayans of Borneo are not allowed to cut their hair or shave their + temples during the period of mourning; but as soon as the mourning + is ended by the ceremony of bringing home a newly severed human + head, the barber's knife is kept busy enough. As each man leaves + the barber's hands, he gathers up the shorn locks and spitting on + them murmurs a prayer to the evil spirits not to harm him. He then + blows the hair out of the verandah of the house.<a id= + "noteref_1035" name="noteref_1035" href="#note_1035"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1035</span></span></a> + Among the Wajagga of East Africa mourners shear their hair under a + fruit-bearing banana-tree and lay their shorn locks at the foot of + the tree. When the fruit of the tree is ripe, they brew beer with + it and invite all the mourners to partake of it, saying, + <span class="tei tei-q">“Come and drink the beer of those + hair-bananas.”</span><a id="noteref_1036" name="noteref_1036" href= + "#note_1036"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1036</span></span></a> The + tribes of British Central Africa destroy the house in which a man + has died, and on the day when this is done the mourners have their + heads shaved and bury the shorn hair on the site of the house; the + Atonga burn it in a new fire made by the rubbing of two + sticks.<a id="noteref_1037" name="noteref_1037" href= + "#note_1037"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1037</span></span></a> When + an Akikuyu woman has, in accordance with custom, exposed her + misshapen or prematurely born infant in the wood for the hyaenas to + devour, she is shaved on her return by an old woman and given a + magic potion to drink; after which she is regarded as clean.<a id= + "noteref_1038" name="noteref_1038" href="#note_1038"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1038</span></span></a> + <span class="tei tei-pb" id="page287">[pg 287]</span><a name= + "Pg287" id="Pg287" class="tei tei-anchor"></a> Similarly at some + Hindoo places of pilgrimage on the banks of rivers men who have + committed great crimes or are troubled by uneasy consciences have + every hair shaved off by professional barbers before they plunge + into the sacred stream, from which <span class="tei tei-q">“they + emerge new creatures, with all the accumulated guilt of a long life + effaced.”</span><a id="noteref_1039" name="noteref_1039" href= + "#note_1039"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1039</span></span></a> The + matricide Orestes is said to have polled his hair after appeasing + the angry Furies of his murdered mother.<a id="noteref_1040" name= + "noteref_1040" href="#note_1040"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1040</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc61" id="toc61"></a> <a name="pdf62" id="pdf62"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 9. Spittle tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">People may be bewitched by means + of their spittle. Hence people take care of their spittle to + prevent it from falling into the hands of sorcerers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same fear of + witchcraft which has led so many people to hide or destroy their + loose hair and nails has induced other or the same people to treat + their spittle in a like fashion. For on the principles of + sympathetic magic the spittle is part of the man, and whatever is + done to it will have a corresponding effect on him. A Chilote + Indian, who has gathered up the spittle of an enemy, will put it in + a potato, and hang the potato in the smoke, uttering certain spells + as he does so in the belief that his foe will waste away as the + potato dries in the smoke. Or he will put the spittle in a frog and + throw the animal into an inaccessible, unnavigable river, which + will make the victim quake and shake with ague.<a id="noteref_1041" + name="noteref_1041" href="#note_1041"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1041</span></span></a> When + a Cherokee sorcerer desires to destroy a man, he gathers up his + victim's spittle on a stick and puts it in a joint of wild parsnip, + together with seven earthworms beaten to a paste and several + splinters from a tree which has been struck by lightning. He then + goes into the forest, digs a hole at the foot of a tree which has + been struck by lightning, and deposits in the hole the joint of + wild parsnip <span class="tei tei-pb" id="page288">[pg + 288]</span><a name="Pg288" id="Pg288" class="tei tei-anchor"></a> + with its contents. Further, he lays seven yellow stones in the + hole, then fills in the earth, and makes a fire over the spot to + destroy all traces of his work. If the ceremony has been properly + carried out, the man whose spittle has thus been treated begins to + feel ill at once; his soul shrivels up and dwindles; and within + seven days he is a dead man.<a id="noteref_1042" name= + "noteref_1042" href="#note_1042"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1042</span></span></a> In + the East Indian island of Siaoo or Siauw, one of the Sangi group, + there are witches who by means of hellish charms compounded from + the roots of plants can change their shape and bring sickness and + misfortune on other folk. These hags also crawl under the houses, + which are raised above the ground on posts, and there gathering up + the spittle of the inmates cause them to fall ill.<a id= + "noteref_1043" name="noteref_1043" href="#note_1043"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1043</span></span></a> If a + Wotjobaluk sorcerer cannot get the hair of his foe, a shred of his + rug, or something else that belongs to the man, he will watch till + he sees him spit, when he will carefully pick up the spittle with a + stick and use it for the destruction of the careless spitter.<a id= + "noteref_1044" name="noteref_1044" href="#note_1044"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1044</span></span></a> The + natives of Urewera, a district in the north island of New Zealand, + enjoyed a high reputation for their skill in magic. It was said + that they made use of people's spittle to bewitch them. Hence + visitors were careful to conceal their spittle, lest they should + furnish these wizards with a handle for working them harm.<a id= + "noteref_1045" name="noteref_1045" href="#note_1045"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1045</span></span></a> + Similarly among some tribes of South Africa no man will spit when + an enemy is near, lest his foe should find the spittle and give it + to a wizard, who would then mix it with magical ingredients so as + to injure the person from whom it fell. Even in a man's own house + his saliva is carefully swept away and obliterated for a similar + reason.<a id="noteref_1046" name="noteref_1046" href= + "#note_1046"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1046</span></span></a> For + a like reason, no doubt, the natives of the Marianne Islands use + great precautions in spitting and take care never to expectorate + near somebody else's house.<a id="noteref_1047" name="noteref_1047" + href="#note_1047"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1047</span></span></a> + <span class="tei tei-pb" id="page289">[pg 289]</span><a name= + "Pg289" id="Pg289" class="tei tei-anchor"></a> Negroes of Senegal, + the Bissagos Archipelago, and some of the West Indian Islands, such + as Guadeloupe and Martinique, are also careful to efface their + spittle by pressing it into the ground with their feet, lest a + sorcerer should use it to their hurt.<a id="noteref_1048" name= + "noteref_1048" href="#note_1048"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1048</span></span></a> + Natives of Astrolabe Bay, in German New Guinea, wipe out their + spittle for the same reason;<a id="noteref_1049" name= + "noteref_1049" href="#note_1049"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1049</span></span></a> and + a like dread of sorcery prevents some natives of German New Guinea + from spitting on the ground in presence of others.<a id= + "noteref_1050" name="noteref_1050" href="#note_1050"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1050</span></span></a> The + Telugus say that if a man, rinsing his teeth with charcoal in the + mornings, spits on the road and somebody else treads on his + spittle, the spitter will be laid up with a sharp attack of fever + for two or three days. Hence all who wish to avoid the ailment + should at once efface their spittle by sprinkling water on + it.<a id="noteref_1051" name="noteref_1051" href= + "#note_1051"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1051</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Precautions taken by chiefs, + kings, and wizards to guard their spittle from being put to + evil uses by magicians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If common folk + are thus cautious, it is natural that kings and chiefs should be + doubly so. In the Sandwich Islands chiefs were attended by a + confidential servant bearing a portable spittoon, and the deposit + was carefully buried every morning to put it out of the reach of + sorcerers.<a id="noteref_1052" name="noteref_1052" href= + "#note_1052"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1052</span></span></a> On + the Slave Coast of Africa, for the same reason, whenever a king or + chief expectorates, the saliva is scrupulously gathered up and + hidden or buried.<a id="noteref_1053" name="noteref_1053" href= + "#note_1053"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1053</span></span></a> The + same precautions are taken for the same reason with the spittle of + the chief of Tabali in Southern Nigeria.<a id="noteref_1054" name= + "noteref_1054" href="#note_1054"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1054</span></span></a> At + Bulebane, in Senegambia, a French traveller observed a captive + engaged, with an air of great importance, in covering over with + sand all the spittle that fell from the lips of a native dignitary; + the man used a small stick for the purpose.<a id="noteref_1055" + name="noteref_1055" href="#note_1055"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1055</span></span></a> + Page-boys, who carry tails of elephants, hasten to sweep up or + cover with sand the spittle of the king of Ashantee;<a id= + "noteref_1056" name="noteref_1056" href="#note_1056"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1056</span></span></a> an + attendant used to perform a similar service for the king + <span class="tei tei-pb" id="page290">[pg 290]</span><a name= + "Pg290" id="Pg290" class="tei tei-anchor"></a> of Congo;<a id= + "noteref_1057" name="noteref_1057" href="#note_1057"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1057</span></span></a> and + a custom of the same sort prevails or used to prevail at the court + of the Muata Jamwo in the interior of Angola.<a id="noteref_1058" + name="noteref_1058" href="#note_1058"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1058</span></span></a> In + Yap, one of the Caroline Islands, there are two great wizards, the + head of all the magicians, whose exalted dignity compels them to + lead a very strict life. They may eat fruit only from plants or + trees which are grown specially for them. When one of them goes + abroad the other must stay at home, for if they were to meet each + other on the road, some direful calamity would surely follow. + Though they may not smoke tobacco, they are allowed to chew a quid + of betel; but that which they expectorate is carefully gathered up, + carried away, and burned in a special manner, lest any + evil-disposed person should get possession of the spittle and do + their reverences a mischief by uttering a curse over it.<a id= + "noteref_1059" name="noteref_1059" href="#note_1059"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1059</span></span></a> + Among the Guaycurus and Payaguas of Brazil, when a chief spat, the + persons about him received his saliva on their hands,<a id= + "noteref_1060" name="noteref_1060" href="#note_1060"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1060</span></span></a> + probably in order to prevent it from being misused by + magicians.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Use of spittle in making a + covenant.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The magical use + to which spittle may be put marks it out, like blood or + nail-parings, as a suitable material basis for a covenant, since by + exchanging their saliva the covenanting parties give each other a + guarantee of good faith. If either of them afterwards forswears + himself, the other can punish his perfidy by a magical treatment of + the perjurer's spittle which he has in his custody. Thus when the + Wajagga of East Africa desire to make a covenant, the two parties + will sometimes sit down with a bowl of milk or beer between them, + and after uttering an incantation over the beverage they each take + a mouthful of the milk or beer and spit it into the other's mouth. + In urgent cases, when there is no time to stand on ceremony, the + two will simply spit into each other's mouth, which seals the + covenant just as well.<a id="noteref_1061" name="noteref_1061" + href="#note_1061"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1061</span></span></a></p> + </div><span class="tei tei-pb" id="page291">[pg 291]</span><a name= + "Pg291" id="Pg291" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc63" id="toc63"></a> <a name="pdf64" id="pdf64"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 10. Foods tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Certain foods are tabooed to + sacred persons, such as kings, chiefs, priests, and other + sacred persons.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As might have + been expected, the superstitions of the savage cluster thick about + the subject of food; and he abstains from eating many animals and + plants, wholesome enough in themselves, which for one reason or + another he fancies would prove dangerous or fatal to the eater. + Examples of such abstinence are too familiar and far too numerous + to quote. But if the ordinary man is thus deterred by superstitious + fear from partaking of various foods, the restraints of this kind + which are laid upon sacred or tabooed persons, such as kings and + priests, are still more numerous and stringent. We have already + seen that the Flamen Dialis was forbidden to eat or even name + several plants and animals, and that the flesh diet of Egyptian + kings was restricted to veal and goose.<a id="noteref_1062" name= + "noteref_1062" href="#note_1062"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1062</span></span></a> In + antiquity many priests and many kings of barbarous peoples + abstained wholly from a flesh diet.<a id="noteref_1063" name= + "noteref_1063" href="#note_1063"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1063</span></span></a> The + <span class="tei tei-foreign"><span style= + "font-style: italic">Gangas</span></span> or fetish priests of the + Loango Coast are forbidden to eat or even see a variety of animals + and fish, in consequence of which their flesh diet is extremely + limited; often they live only on herbs and roots, though they may + drink fresh blood.<a id="noteref_1064" name="noteref_1064" href= + "#note_1064"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1064</span></span></a> The + heir to the throne of Loango is forbidden from infancy to eat pork; + from early childhood he is interdicted the use of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">cola</span></span> fruit in company; at + puberty he is taught by a priest not to partake of fowls except + such as he has himself killed and cooked; and so the number of + taboos goes on increasing with his years.<a id="noteref_1065" name= + "noteref_1065" href="#note_1065"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1065</span></span></a> In + Fernando Po the king after installation is forbidden to eat + <span class="tei tei-foreign"><span style= + "font-style: italic">cocco</span></span> (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">arum acaule</span></span>), deer, and + porcupine, which are the ordinary foods of the people.<a id= + "noteref_1066" name="noteref_1066" href="#note_1066"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1066</span></span></a> The + head chief of the Masai may eat nothing but milk, honey, and the + roasted livers of goats; for if he partook of any other food he + would lose his power of soothsaying and of compounding + charms.<a id="noteref_1067" name="noteref_1067" href= + "#note_1067"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1067</span></span></a> The + diet of the king of Unyoro <span class="tei tei-pb" id= + "page292">[pg 292]</span><a name="Pg292" id="Pg292" class= + "tei tei-anchor"></a> in Central Africa was strictly regulated by + immemorial custom. He might never eat vegetables, but must live on + milk and beef. Mutton he might not touch. The beef he ate must be + that of young animals not more than one year old, and it must be + spitted and roasted before a wood fire. But he might not drink milk + and eat beef at the same meal. He drank milk thrice a day in the + dairy, and the milk was always drawn from a sacred herd which was + kept for his exclusive use. Nine cows, neither more nor less, were + daily brought from pasture to the royal enclosure to be milked for + the king. The herding and the milking of the sacred animals were + performed according to certain rules prescribed by ancient + custom.<a id="noteref_1068" name="noteref_1068" href= + "#note_1068"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1068</span></span></a> + Amongst the Murrams of Manipur (a district of eastern India, on the + border of Burma) <span class="tei tei-q">“there are many + prohibitions in regard to the food, both animal and vegetable, + which the chief should eat, and the Murrams say the chief's post + must be a very uncomfortable one.”</span><a id="noteref_1069" name= + "noteref_1069" href="#note_1069"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1069</span></span></a> + Among the hill tribes of Manipur the scale of diet allowed by + custom to the <span class="tei tei-foreign"><span style= + "font-style: italic">ghennabura</span></span> or religious head of + a village is always extremely limited. The savoury dog, the tomato, + the <span class="tei tei-foreign"><span style= + "font-style: italic">murghi</span></span>, are forbidden to him. If + a man in one of these tribes is wealthy enough to feast his whole + village and to erect a memorial stone, he is entitled to become + subject to the same self-denying ordinances as the <span class= + "tei tei-foreign"><span style= + "font-style: italic">ghennabura</span></span>. He wears the same + special clothes, and for the space of a year at least he may not + use a drinking horn, but must drink from a bamboo cup.<a id= + "noteref_1070" name="noteref_1070" href="#note_1070"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1070</span></span></a> + Among the Karennis or Red Karens of Burma a chief attains his + position not by hereditary right but in virtue of the observance of + taboo. He must abstain from rice and liquor. His mother too must + have eschewed these things and lived only on yams and potatoes + while she was with child. During that time she might neither eat + meat nor drink water from a common well; and in order to be duly + qualified for a chiefship her son must continue these habits.<a id= + "noteref_1071" name="noteref_1071" href="#note_1071"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1071</span></span></a> + Among the Pshaws and Chewsurs of the Caucasus, <span class= + "tei tei-pb" id="page293">[pg 293]</span><a name="Pg293" id="Pg293" + class="tei tei-anchor"></a> whose nominal Christianity has + degenerated into superstition and polytheism, there is an annual + office which entails a number of taboos on the holder or + <span class="tei tei-foreign"><span style= + "font-style: italic">dasturi</span></span>, as he is called. He + must live the whole year in the temple, without going to his house + or visiting his wife; indeed he may not speak to any one, except + the priests, for fear of defiling himself. Once a week he must + bathe in the river, whatever the weather may be, using for the + purpose a ladder on which no one else may set foot. His only + nourishment is bread and water. In the temple he superintends the + brewing of the beer for the festivals.<a id="noteref_1072" name= + "noteref_1072" href="#note_1072"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1072</span></span></a> In + the village of Tomil, in Yap, one of the Caroline Islands, the year + consists of twenty-four months, and there are five men who for a + hundred days of the year may eat only fish and taro, may not chew + betel, and must observe strict continence. The reason assigned by + them for submitting to these restraints is that if they did not act + thus the immature girls would attain to puberty too soon.<a id= + "noteref_1073" name="noteref_1073" href="#note_1073"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1073</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To explain the + ultimate reason why any particular food is prohibited to a whole + tribe or to certain of its members would commonly require a far + more intimate knowledge of the history and beliefs of the tribe + than we possess. The general motive of such prohibitions is + doubtless the same which underlies the whole taboo system, namely, + the conservation of the tribe and the individual.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc65" id="toc65"></a> <a name="pdf66" id="pdf66"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 11. Knots and Rings + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots and rings not worn by + certain sacred persons. Knots loosed and locks unlocked at + childbirth to facilitate delivery.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have seen + that among the many taboos which the Flamen Dialis at Rome had to + observe, there was one that forbade him to have a knot on any part + of his garments, and another that obliged him to wear no ring + unless it were broken.<a id="noteref_1074" name="noteref_1074" + href="#note_1074"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1074</span></span></a> In + like manner Moslem pilgrims to Mecca are in a state of sanctity or + taboo and may wear on their persons <span class="tei tei-pb" id= + "page294">[pg 294]</span><a name="Pg294" id="Pg294" class= + "tei tei-anchor"></a> neither knots nor rings.<a id="noteref_1075" + name="noteref_1075" href="#note_1075"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1075</span></span></a> + These rules are probably of kindred significance, and may + conveniently be considered together. To begin with knots, many + people in different parts of the world entertain a strong objection + to having any knot about their person at certain critical seasons, + particularly childbirth, marriage, and death. Thus among the Saxons + of Transylvania, when a woman is in travail all knots on her + garments are untied, because it is believed that this will + facilitate her delivery, and with the same intention all the locks + in the house, whether on doors or boxes, are unlocked.<a id= + "noteref_1076" name="noteref_1076" href="#note_1076"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1076</span></span></a> The + Lapps think that a lying-in woman should have no knot on her + garments, because a knot would have the effect of making the + delivery difficult and painful.<a id="noteref_1077" name= + "noteref_1077" href="#note_1077"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1077</span></span></a> In + ancient India it was a rule to untie all knots in a house at the + moment of childbirth.<a id="noteref_1078" name="noteref_1078" href= + "#note_1078"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1078</span></span></a> + Roman religion required that women who took part in the rites of + Juno Lucina, the goddess of childbirth, should have no knot tied on + their persons.<a id="noteref_1079" name="noteref_1079" href= + "#note_1079"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1079</span></span></a> In + the East Indies this superstition is extended to the whole time of + pregnancy; the people believe that if a pregnant woman were to tie + knots, or braid, or make anything fast, the child would thereby be + constricted or the woman would herself be <span class= + "tei tei-q">“tied up”</span> when her time came.<a id= + "noteref_1080" name="noteref_1080" href="#note_1080"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1080</span></span></a> Nay, + some of them enforce the observance of the rule on the father as + well as the mother of the unborn child. Among the Sea Dyaks neither + of the parents may bind up anything with string or make anything + fast during the wife's pregnancy.<a id="noteref_1081" name= + "noteref_1081" href="#note_1081"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1081</span></span></a> + Among the Land Dyaks the husband of the expectant mother is bound + to refrain from tying things together with rattans until after her + delivery.<a id="noteref_1082" name="noteref_1082" href= + "#note_1082"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1082</span></span></a> + <span class="tei tei-pb" id="page295">[pg 295]</span><a name= + "Pg295" id="Pg295" class="tei tei-anchor"></a> In the Toumbuluh + tribe of North Celebes a ceremony is performed in the fourth or + fifth month of a woman's pregnancy, and after it her husband is + forbidden, among many other things, to tie any fast knots and to + sit with his legs crossed over each other.<a id="noteref_1083" + name="noteref_1083" href="#note_1083"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1083</span></span></a> In + the Kaitish tribe of central Australia the father of a newborn + child goes out into the scrub for three days, away from his camp, + leaving his girdle and arm-bands behind him, so that he has nothing + tied tightly round any part of his body. This freedom from + constriction is supposed to benefit his wife.<a id="noteref_1084" + name="noteref_1084" href="#note_1084"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1084</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">On the principles of homoeopathic + magic knots are impediments which tie up the mother and prevent + her from bringing the child to the birth. All locks, doors, + drawers, windows, etc. opened in order to facilitate + childbirth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In all these + cases the idea seems to be that the tying of a knot would, as they + say in the East Indies, <span class="tei tei-q">“tie up”</span> the + woman, in other words, impede and perhaps prevent her delivery, or + delay her convalescence after the birth. On the principles of + homoeopathic or imitative magic the physical obstacle or impediment + of a knot on a cord would create a corresponding obstacle or + impediment in the body of the woman. That this is really the + explanation of the rule appears from a custom observed by the Hos + of Togoland in West Africa at a difficult birth. When a woman is in + hard labour and cannot bring forth, they call in a magician to her + aid. He looks at her and says, <span class="tei tei-q">“The child + is bound in the womb, that is why she cannot be delivered.”</span> + On the entreaties of her female relations he then promises to loose + the bond so that she may bring forth. For that purpose he orders + them to fetch a tough creeper from the forest, and with it he binds + the hands and feet of the sufferer on her back. Then he takes a + knife and calls out the woman's name, and when she answers he cuts + through the creeper with a knife, saying, <span class= + "tei tei-q">“I cut through to-day thy bonds and thy child's + bonds.”</span> After that he chops up the creeper small, puts the + bits in a vessel of water, and bathes the woman with the + water.<a id="noteref_1085" name="noteref_1085" href= + "#note_1085"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1085</span></span></a> Here + the cutting of the creeper with which the woman's hands and feet + are bound is a simple piece of homoeopathic or imitative magic: by + releasing her <span class="tei tei-pb" id="page296">[pg + 296]</span><a name="Pg296" id="Pg296" class="tei tei-anchor"></a> + limbs from their bonds the magician imagines that he simultaneously + releases the child in her womb from the trammels which impede its + birth. For a similar reason, no doubt, among the same people a + priest ties up the limbs of a pregnant woman with grass and then + unties the knots, saying, <span class="tei tei-q">“I will now open + you.”</span> After that the woman has to partake of some + maize-porridge in which a ring made of a magic cord had been + previously placed by the priest.<a id="noteref_1086" name= + "noteref_1086" href="#note_1086"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1086</span></span></a> The + intention of this ceremony is probably, on the principles of + homoeopathic magic, to ensure for the woman an easy delivery by + releasing her from the bonds of grass. The same train of thought + underlies a practice observed by some peoples of opening all locks, + doors, and so on, while a birth is taking place in the house. We + have seen that at such a time the Germans of Transylvania open all + the locks, and the same thing is done also in Voigtland and + Mecklenburg.<a id="noteref_1087" name="noteref_1087" href= + "#note_1087"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1087</span></span></a> In + north-western Argyllshire superstitious people used to open every + lock in the house at childbirth.<a id="noteref_1088" name= + "noteref_1088" href="#note_1088"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1088</span></span></a> The + old Roman custom of presenting women with a key as a symbol of an + easy delivery<a id="noteref_1089" name="noteref_1089" href= + "#note_1089"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1089</span></span></a> + perhaps points to the observance of a similar custom. In the island + of Salsette near Bombay, when a woman is in hard labour, all locks + of doors or drawers are opened with a key to facilitate her + delivery.<a id="noteref_1090" name="noteref_1090" href= + "#note_1090"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1090</span></span></a> + Among the Mandelings of Sumatra the lids of all chests, boxes, pans + and so forth are opened; and if this does not produce the desired + effect, the anxious husband has to strike the projecting ends of + some of the house-beams in order to loosen them; for they think + that <span class="tei tei-q">“everything must be open and loose to + facilitate the delivery.”</span><a id="noteref_1091" name= + "noteref_1091" href="#note_1091"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1091</span></span></a> At a + difficult birth the Battas of Sumatra make a search through the + possessions of husband and wife and untie everything that is tied + up in a <span class="tei tei-pb" id="page297">[pg + 297]</span><a name="Pg297" id="Pg297" class="tei tei-anchor"></a> + bundle.<a id="noteref_1092" name="noteref_1092" href= + "#note_1092"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1092</span></span></a> In + some parts of Java, when a woman is in travail, everything in the + house that was shut is opened, in order that the birth may not be + impeded; not only are doors opened and the lids of chests, boxes, + rice-pots, and water-buts lifted up, but even swords are unsheathed + and spears drawn out of their cases.<a id="noteref_1093" name= + "noteref_1093" href="#note_1093"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1093</span></span></a> + Customs of the same sort are practised with the same intention in + other parts of the East Indies.<a id="noteref_1094" name= + "noteref_1094" href="#note_1094"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1094</span></span></a> In + Chittagong, when a woman cannot bring her child to the birth, the + midwife gives orders to throw all doors and windows wide open, to + uncork all bottles, to remove the bungs from all casks, to unloose + the cows in the stall, the horses in the stable, the watchdog in + his kennel, to set free sheep, fowls, ducks, and so forth. This + universal liberty accorded to the animals and even to inanimate + things is, according to the people, an infallible means of ensuring + the woman's delivery and allowing the babe to be born.<a id= + "noteref_1095" name="noteref_1095" href="#note_1095"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1095</span></span></a> At + the moment of childbirth the Chams of Cochin-China hasten to open + the stall of the buffaloes and to unyoke the plough, doubtless with + the intention of aiding the woman in travail, though the writer who + reports the custom is unable to explain it.<a id="noteref_1096" + name="noteref_1096" href="#note_1096"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1096</span></span></a> + Among the Singhalese, a few hours before a birth is expected to + take place, all the cupboards in the house are unlocked with the + express purpose of facilitating the delivery.<a id="noteref_1097" + name="noteref_1097" href="#note_1097"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1097</span></span></a> In + the island of Saghalien, when a woman is in labour, her husband + undoes everything that can be undone. He loosens the plaits of his + <span class="tei tei-pb" id="page298">[pg 298]</span><a name= + "Pg298" id="Pg298" class="tei tei-anchor"></a> hair and the laces + of his shoes. Then he unties whatever is tied in the house or its + vicinity. In the courtyard he takes the axe out of the log in which + it is stuck; he unfastens the boat, if it is moored to a tree, he + withdraws the cartridges from his gun, and the arrows from his + crossbow.<a id="noteref_1098" name="noteref_1098" href= + "#note_1098"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1098</span></span></a> In + Bilaspore a woman's hair is never allowed to remain knotted while + she is in the act of giving birth to a child.<a id="noteref_1099" + name="noteref_1099" href="#note_1099"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1099</span></span></a> + Among some modern Jews of Roumania it is customary for the + unmarried girls of a household to unbraid their hair and let it + hang loose on their shoulders while a woman is in hard labour in + the house.<a id="noteref_1100" name="noteref_1100" href= + "#note_1100"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1100</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">On the principles of homoeopathic + magic the crossing of the legs is also thought to impede + childbirth and other things.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, we have + seen that a Toumbuluh man abstains not only from tying knots, but + also from sitting with crossed legs during his wife's pregnancy. + The train of thought is the same in both cases. Whether you cross + threads in tying a knot, or only cross your legs in sitting at your + ease, you are equally, on the principles of homoeopathic magic, + crossing or thwarting the free course of things, and your action + cannot but check and impede whatever may be going forward in your + neighbourhood. Of this important truth the Romans were fully aware. + To sit beside a pregnant woman or a patient under medical treatment + with clasped hands, says the grave Pliny, is to cast a malignant + spell over the person, and it is worse still if you nurse your leg + or legs with your clasped hands, or lay one leg over the other. + Such postures were regarded by the old Romans as a let and + hindrance to business of every sort, and at a council of war or a + meeting of magistrates, at prayers and sacrifices, no man was + suffered to cross his legs or clasp his hands.<a id="noteref_1101" + name="noteref_1101" href="#note_1101"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1101</span></span></a> The + stock instance of the dreadful consequences that might flow from + doing one or the other was that of Alcmena, who travailed with + Hercules for seven days and seven nights, because the goddess + Lucina sat in front of the house with clasped hands <span class= + "tei tei-pb" id="page299">[pg 299]</span><a name="Pg299" id="Pg299" + class="tei tei-anchor"></a> and crossed legs, and the child could + not be born until the goddess had been beguiled into changing her + attitude.<a id="noteref_1102" name="noteref_1102" href= + "#note_1102"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1102</span></span></a> It + is a Bulgarian superstition that if a pregnant woman is in the + habit of sitting with crossed legs, she will suffer much in + childbed.<a id="noteref_1103" name="noteref_1103" href= + "#note_1103"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1103</span></span></a> In + some parts of Bavaria, when conversation comes to a standstill and + silence ensues, they say, <span class="tei tei-q">“Surely somebody + has crossed his legs.”</span><a id="noteref_1104" name= + "noteref_1104" href="#note_1104"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1104</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots are supposed to prevent the + consummation of marriage. Knots loosed in the costume of bride + and bridegroom in order to ensure the consummation of the + marriage. Knots tied by enchanters to render the bridegroom + impotent.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The magical + effect of knots in trammelling and obstructing human activity was + believed to be manifested at marriage not less than at birth. + During the Middle Ages, and down to the eighteenth century, it + seems to have been commonly held in Europe that the consummation of + marriage could be prevented by any one who, while the wedding + ceremony was taking place, either locked a lock or tied a knot in a + cord, and then threw the lock or the cord away. The lock or the + knotted cord had to be flung into water; and until it had been + found and unlocked, or untied, no real union of the married pair + was possible.<a id="noteref_1105" name="noteref_1105" href= + "#note_1105"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1105</span></span></a> + Hence it was a grave offence, not only to cast such a spell, but + also to steal or make away with the material instrument of it, + whether lock or knotted cord. In the year 1718 the parliament of + Bordeaux sentenced some one to be burned alive for having spread + desolation through a whole family by means of knotted cords; and in + 1705 two persons were condemned to death in Scotland for stealing + certain charmed knots which a woman had made, in order thereby to + mar the wedded happiness of Spalding of Ashintilly.<a id= + "noteref_1106" name="noteref_1106" href="#note_1106"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1106</span></span></a> The + belief in the efficacy of these charms appears to have lingered in + the Highlands of Perthshire down to the end of the eighteenth + century, for at that time it was still customary in the beautiful + parish of Logierait, between the river Tummel and the river Tay, to + unloose carefully every knot in the clothes of the bride and + <span class="tei tei-pb" id="page300">[pg 300]</span><a name= + "Pg300" id="Pg300" class="tei tei-anchor"></a> bridegroom before + the celebration of the marriage ceremony. When the ceremony was + over, and the bridal party had left the church, the bridegroom + immediately retired one way with some young men to tie the knots + that had been loosed a little before; and the bride in like manner + withdrew somewhere else to adjust the disorder of her dress.<a id= + "noteref_1107" name="noteref_1107" href="#note_1107"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1107</span></span></a> In + some parts of the Highlands it was deemed enough that the + bridegroom's left shoe should be without buckle or latchet, + <span class="tei tei-q">“to prevent witches from depriving him, on + the nuptial night, of the power of loosening the virgin + zone.”</span><a id="noteref_1108" name="noteref_1108" href= + "#note_1108"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1108</span></span></a> We + meet with the same superstition and the same custom at the present + day in Syria. The persons who help a Syrian bridegroom to don his + wedding garments take care that no knot is tied on them and no + button buttoned, for they believe that a button buttoned or a knot + tied would put it within the power of his enemies to deprive him of + his nuptial rights by magical means.<a id="noteref_1109" name= + "noteref_1109" href="#note_1109"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1109</span></span></a> In + Lesbos the malignant person who would thus injure a bridegroom on + his wedding day ties a thread to a bush, while he utters + imprecations; but the bridegroom can defeat the spell by wearing at + his girdle a piece of an old net or of an old mantilla belonging to + the bride in which knots have been tied.<a id="noteref_1110" name= + "noteref_1110" href="#note_1110"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1110</span></span></a> The + fear of such charms is diffused all over North Africa at the + present day. To render a bridegroom impotent the enchanter has only + to tie a knot in a handkerchief which he had previously placed + quietly on some part of the bridegroom's body when he was mounted + on horseback ready to fetch his bride: so long as the knot in the + handkerchief <span class="tei tei-pb" id="page301">[pg + 301]</span><a name="Pg301" id="Pg301" class="tei tei-anchor"></a> + remains tied, so long will the bridegroom remain powerless to + consummate the marriage. Another way of effecting the same object + is to stand behind the bridegroom when he is on horseback, with an + open clasp-knife or pair of scissors in your hand and to call out + his name; if he imprudently answers, you at once shut the + clasp-knife or the pair of scissors with a snap, and that makes him + impotent. To guard against this malignant spell the bridegroom's + mother will sometimes buy a penknife on the eve of the marriage, + shut it up, and then open it just at the moment when her son is + about to enter the bridal chamber.<a id="noteref_1111" name= + "noteref_1111" href="#note_1111"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1111</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Use of knots at marriage in the + island of Rotti.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A curious use is + made of knots at marriage in the little East Indian island of + Rotti. When a man has paid the price of his bride, a cord is + fastened round her waist, if she is a maid, but not otherwise. Nine + knots are tied in the cord, and in order to make them harder to + unloose, they are smeared with wax. Bride and bridegroom are then + secluded in a chamber, where he has to untie the knots with the + thumb and forefinger of his left hand only. It may be from one to + twelve months before he succeeds in undoing them all. Until he has + done so he may not look on the woman as his wife. In no case may + the cord be broken, or the bridegroom would render himself liable + to any fine that the bride's father might choose to impose. When + all the knots are loosed, the woman is his wife, and he shews the + cord to her father, and generally presents his wife with a golden + or silver necklace instead of the cord.<a id="noteref_1112" name= + "noteref_1112" href="#note_1112"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1112</span></span></a> The + meaning of this custom is not clear, but we may conjecture that the + nine knots refer to the nine months of pregnancy, and that + miscarriage would be the supposed result of leaving a single knot + untied.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots may be used to inflict + disease.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The maleficent + power of knots may also be manifested in the infliction of + sickness, disease, and all kinds of misfortune. Thus among the Hos + of Togoland a sorcerer will sometimes curse his enemy and tie a + knot in a stalk of grass, saying, <span class="tei tei-q">“I have + tied up So-and-So in this knot. <span class="tei tei-pb" id= + "page302">[pg 302]</span><a name="Pg302" id="Pg302" class= + "tei tei-anchor"></a> May all evil light upon him! When he goes + into the field, may a snake sting him! When he goes to the chase, + may a ravening beast attack him! And when he steps into a river, + may the water sweep him away! When it rains, may the lightning + strike him! May evil nights be his!”</span> It is believed that in + the knot the sorcerer has bound up the life of his enemy.<a id= + "noteref_1113" name="noteref_1113" href="#note_1113"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1113</span></span></a> + Babylonian witches and wizards of old used to strangle their + victim, seal his mouth, wrack his limbs, and tear his entrails by + merely tying knots in a cord, while at each knot they muttered a + spell. But happily the evil could be undone by simply undoing the + knots.<a id="noteref_1114" name="noteref_1114" href= + "#note_1114"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1114</span></span></a> We + hear of a man in one of the Orkney Islands who was utterly ruined + by nine knots cast on a blue thread; and it would seem that sick + people in Scotland sometimes prayed to the devil to restore them to + health by loosing the secret knot that was doing all the + mischief.<a id="noteref_1115" name="noteref_1115" href= + "#note_1115"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1115</span></span></a> In + the Koran there is an allusion to the mischief of <span class= + "tei tei-q">“those who puff into the knots,”</span> and an Arab + commentator on the passage explains that the words refer to women + who practise magic by tying knots in cords, and then blowing and + spitting upon them. He goes on to relate how, once upon a time, a + wicked Jew bewitched the prophet Mohammed himself by tying nine + knots on a string, which he then hid in a well. So the prophet fell + ill, and nobody knows what might have happened if the archangel + Gabriel had not opportunely revealed to the holy man the place + where the knotted cord was concealed. The trusty Ali soon fetched + the baleful thing from the well; and the prophet recited over it + certain charms, which were specially revealed to him for the + purpose. At every verse of the charms a knot untied itself, and the + prophet experienced a certain relief.<a id="noteref_1116" name= + "noteref_1116" href="#note_1116"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1116</span></span></a> It + will hardly be disputed that by tying knots on the string the + pestilent Hebrew contrived, if I may say so, to constrict or + astringe or, in short, to tie up some vital organ or organs in the + prophet's stomach. At least we are informed that something of this + sort is done by <span class="tei tei-pb" id="page303">[pg + 303]</span><a name="Pg303" id="Pg303" class="tei tei-anchor"></a> + Australian blackfellows at the present day, and if so, why should + it not have been done by Arabs in the time of Mohammed? The + Australian mode of operation is as follows. When a blackfellow + wishes to settle old scores with another blackfellow, he ties a + rope of fibre or bark so tightly round the neck of his slumbering + friend as partially to choke him. Having done this he takes out the + man's caul-fat from under his short rib, ties up his inside + carefully with string, replaces the skin, and having effaced all + external marks of the wound, makes off with the stolen fat. The + victim on awakening feels no inconvenience, but sooner or later, + sometimes months afterwards, while he is hunting or exerting + himself violently in some other way, he will feel the string snap + in his inside. <span class="tei tei-q">“Hallo,”</span> says he, + <span class="tei tei-q">“somebody has tied me up inside with + string!”</span> and he goes home to the camp and dies on the + spot.<a id="noteref_1117" name="noteref_1117" href= + "#note_1117"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1117</span></span></a> Who + can doubt but that in this lucid diagnosis we have the true key to + the prophet's malady, and that he too might have succumbed to the + wiles of his insidious foe if it had not been for the timely + intervention of the archangel Gabriel?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots may be used to cure + disease.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If knots are + supposed to kill, they are also supposed to cure. This follows from + the belief that to undo the knots which are causing sickness will + bring the sufferer relief. But apart from this negative virtue of + maleficent knots, there are certain beneficent knots to which a + positive power of healing is ascribed. Pliny tells us that some + folk cured diseases of the groin by taking a thread from a web, + tying seven or nine knots on it, and then fastening it to the + patient's groin; but to make the cure effectual it was necessary to + name some widow as each knot was tied.<a id="noteref_1118" name= + "noteref_1118" href="#note_1118"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1118</span></span></a> The + ancient Assyrians seem to have made much use of knotted cords as a + remedy for ailments and disease. The cord with its knots, which + were sometimes twice seven in number, was tied round the head, + neck, or limbs of the patient, and then after a time cut off and + thrown away, carrying with it, as was apparently supposed, the + aches and <span class="tei tei-pb" id="page304">[pg + 304]</span><a name="Pg304" id="Pg304" class="tei tei-anchor"></a> + pains of the sufferer. Sometimes the magic cord which was used for + this beneficent purpose consisted of a double strand of black and + white wool; sometimes it was woven of the hair of a virgin + kid.<a id="noteref_1119" name="noteref_1119" href= + "#note_1119"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1119</span></span></a> A + modern Arab cure for fever reported from the ruins of Nineveh is to + tie a cotton thread with seven knots on it round the wrist of the + patient, who must wear it for seven or eight days or till such time + as the fever passes, after which he may throw it away.<a id= + "noteref_1120" name="noteref_1120" href="#note_1120"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1120</span></span></a> + O'Donovan describes a similar remedy for fever employed among the + Turcomans. The enchanter takes some camel hair and spins it into a + stout thread, droning a spell the while. Next he ties seven knots + on the thread, blowing on each knot before he pulls it tight. This + knotted thread is then worn as a bracelet on his wrist by the + patient. Every day one of the knots is untied and blown upon, and + when the seventh knot is undone the whole thread is rolled up into + a ball and thrown into a river, bearing away (as they imagine) the + fever with it.<a id="noteref_1121" name="noteref_1121" href= + "#note_1121"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1121</span></span></a> The + Hos of Togoland in like manner tie strings round a sick man's neck, + arms, or legs, according to the nature of the malady; some of the + strings are intended to guard him against the influence of + <span class="tei tei-q">“the evil mouth”</span>; others are a + protection against the ghosts of the dead.<a id="noteref_1122" + name="noteref_1122" href="#note_1122"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1122</span></span></a> In + Argyleshire, threads with three knots on them are still used to + cure the internal ailments of man and beast. The witch rubs the + sick person or cow with the knotted thread, burns two of the knots + in the fire, saying, <span class="tei tei-q">“I put the disease and + the sickness on the top of the fire,”</span> and ties the rest of + the thread with the single knot round the neck of the person or the + tail of the cow, but always so that it may not be seen.<a id= + "noteref_1123" name="noteref_1123" href="#note_1123"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1123</span></span></a> A + Scotch cure for a sprained leg or arm is to cast nine knots in a + black thread and then tie the thread round the suffering limb, + while you say:</p><span class="tei tei-pb" id="page305">[pg + 305]</span><a name="Pg305" id="Pg305" class="tei tei-anchor"></a> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">The Lord + rade,</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + And the foal slade;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + He lighted</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + And he righted,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Set joint to joint,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Bone to bone,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + And sinew to sinew.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">Heal, in the Holy + Ghost's name!</span></span><span style= + "font-size: 90%">”</span></span><a id="noteref_1124" name= + "noteref_1124" href="#note_1124"><span class= + "tei tei-noteref" style="text-align: left"><span style= + "font-size: 60%; vertical-align: super">1124</span></span></a> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Gujarat, if a + man takes seven cotton threads, goes to a place where an owl is + hooting, strips naked, ties a knot at each hoot, and fastens the + knotted thread round the right arm of a man sick of the fever, the + malady will leave him.<a id="noteref_1125" name="noteref_1125" + href="#note_1125"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1125</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots may be used to win a lover + or capture a runaway slave.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, knots may + be used by an enchantress to win a lover and attach him firmly to + herself. Thus the love-sick maid in Virgil seeks to draw Daphnis to + her from the city by spells and by tying three knots on each of + three strings of different colours.<a id="noteref_1126" name= + "noteref_1126" href="#note_1126"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1126</span></span></a> So + an Arab maiden, who had lost her heart to a certain man, tried to + gain his love and bind him to herself by tying knots in his whip; + but her jealous rival undid the knots.<a id="noteref_1127" name= + "noteref_1127" href="#note_1127"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1127</span></span></a> On + the same principle magic knots may be employed to stop a runaway. + In Swazieland you may often see grass tied in knots at the side of + the footpaths. Every one of these knots tells of a domestic + tragedy. A wife has run away from her husband, and he and his + friends have gone in pursuit, binding up the paths, as they call + it, in this fashion to prevent the fugitive from doubling back over + them.<a id="noteref_1128" name="noteref_1128" href= + "#note_1128"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1128</span></span></a> When + a Swaheli wishes to capture a runaway slave he will sometimes take + a string of coco-nut fibre to a wise man and get him to recite a + passage of the Koran seven <span class="tei tei-pb" id= + "page306">[pg 306]</span><a name="Pg306" id="Pg306" class= + "tei tei-anchor"></a> times over it, while at each reading the + wizard ties a knot in the string. Then the slave-owner, armed with + the knotted string, takes his stand in the door of the house and + calls on his slave seven times by name, after which he hangs the + string over the door.<a id="noteref_1129" name="noteref_1129" href= + "#note_1129"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1129</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots tied by hunters and + travellers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The obstructive + power of knots and locks as means of barring out evil manifests + itself in many ways. Thus on the principle that prevention is + better than cure, Zulu hunters immediately tie a knot in the tail + of any animal they have killed, because they believe that this will + hinder the meat from giving them pains in their stomachs.<a id= + "noteref_1130" name="noteref_1130" href="#note_1130"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1130</span></span></a> An + ancient Hindoo book recommends that travellers on a dangerous road + should tie knots in the skirts of their garments, for this will + cause their journey to prosper.<a id="noteref_1131" name= + "noteref_1131" href="#note_1131"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1131</span></span></a> + Similarly among some Caffre tribes, when a man is going on a + doubtful journey, he knots a few blades of grass together that the + journey may turn out well.<a id="noteref_1132" name="noteref_1132" + href="#note_1132"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1132</span></span></a> In + Laos hunters fancy that they can throw a spell over a forest so as + to prevent any one else from hunting there successfully. Having + killed game of any kind, they utter certain magical words, while + they knot together some stalks of grass, adding, <span class= + "tei tei-q">“As I knot this grass, so let no hunter be lucky + here.”</span> The virtue of this spell will last, as usually + happens in such cases, so long as the stalks remain knotted + together.<a id="noteref_1133" name="noteref_1133" href= + "#note_1133"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1133</span></span></a> The + Yabims of German New Guinea lay a knot in a fishing-boat that is + not ready for sea, in order that a certain being called Balum may + not embark in it; for he has the power of taking away the fish and + weighing down the boat.<a id="noteref_1134" name="noteref_1134" + href="#note_1134"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1134</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Knots and locks used as protective + amulets in Russia and elsewhere.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Russia + amulets often derive their protective virtue in great measure from + knots. Here, for example, is a spell which will warrant its + employer against all risk of being shot: <span class="tei tei-q">“I + attach five knots to each hostile, infidel shooter, over + arquebuses, bows, and all manner of warlike weapons. <span class= + "tei tei-pb" id="page307">[pg 307]</span><a name="Pg307" id="Pg307" + class="tei tei-anchor"></a> Do ye, O knots, bar the shooter from + every road and way, lock fast every arquebuse, entangle every bow, + involve all warlike weapons, so that the shooters may not reach me + with their arquebuses, nor may their arrows attain to me, nor their + warlike weapons do me hurt. In my knots lies hid the mighty + strength of snakes—from the twelve-headed snake.”</span> A net, + from its affluence of knots, has always been considered in Russia + very efficacious against sorcerers; hence in some places, when a + bride is being dressed in her wedding attire, a fishing-net is + flung over her to keep her out of harm's way. For a similar purpose + the bridegroom and his companions are often girt with pieces of + net, or at least with tight-drawn girdles, for before a wizard can + begin to injure them he must undo all the knots in the net, or take + off the girdles. But often a Russian amulet is merely a knotted + thread. A skein of red wool wound about the arms and legs is + thought to ward off agues and fevers; and nine skeins, fastened + round a child's neck, are deemed a preservative against scarlatina. + In the Tver Government a bag of a special kind is tied to the neck + of the cow which walks before the rest of a herd, in order to keep + off wolves; its force binds the maw of the ravening beast. On the + same principle, a padlock is carried thrice round a herd of horses + before they go afield in the spring, and the bearer locks and + unlocks it as he goes, saying, <span class="tei tei-q">“I lock from + my herd the mouths of the grey wolves with this steel lock.”</span> + After the third round the padlock is finally locked, and then, when + the horses have gone off, it is hidden away somewhere till late in + the autumn, when the time comes for the drove to return to winter + quarters. In this case the <span class="tei tei-q">“firm + word”</span> of the spell is supposed to lock up the mouths of the + wolves. The Bulgarians have a similar mode of guarding their cattle + against wild beasts. A woman takes a needle and thread after dark, + and sews together the skirt of her dress. A child asks her what she + is doing, and she tells him that she is sewing up the ears, eyes, + and jaws of the wolves so that they may not hear, see, or bite the + sheep, goats, calves, and pigs.<a id="noteref_1135" name= + "noteref_1135" href="#note_1135"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1135</span></span></a> + Similarly in antiquity a witch fancied that she could shut the + mouths of her enemies by sewing up the mouth of a fish <span class= + "tei tei-pb" id="page308">[pg 308]</span><a name="Pg308" id="Pg308" + class="tei tei-anchor"></a> with a bronze needle,<a id= + "noteref_1136" name="noteref_1136" href="#note_1136"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1136</span></span></a> and + farmers attempted to ward off hail from their crops by tying keys + to ropes all round the fields.<a id="noteref_1137" name= + "noteref_1137" href="#note_1137"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1137</span></span></a> The + Armenians essay to lock the jaws of wolves by uttering a spell, + tying seven knots in a shoe-lace, and placing the string between + the teeth of a wool-comber, which are probably taken to represent + the fangs of a wolf.<a id="noteref_1138" name="noteref_1138" href= + "#note_1138"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1138</span></span></a> And + an Armenian bride and bridegroom will carry a locked lock on their + persons at and after marriage to guard them against those evil + influences to which at this crisis of life they are especially + exposed.<a id="noteref_1139" name="noteref_1139" href= + "#note_1139"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1139</span></span></a> The + following mode of keeping an epidemic from a village is known to + have been practised among the Balkan Slavs. Two old women proceed + to a spot outside the village, the one with a copper kettle full of + water, the other with a house-lock and key. The old dame with the + kettle asks the other, <span class="tei tei-q">“Whither + away?”</span> The one with the lock answers, <span class= + "tei tei-q">“I came to lock the village against mishap,”</span> and + suiting the action to the words she locks the lock and throws it, + together with the key, into the kettle of water. Then she strides + thrice round the village, each time repeating the performance with + the lock and kettle.<a id="noteref_1140" name="noteref_1140" href= + "#note_1140"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1140</span></span></a> To + this day a Transylvanian sower thinks he can keep birds from the + corn by carrying a lock in the seed-bag.<a id="noteref_1141" name= + "noteref_1141" href="#note_1141"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1141</span></span></a> Such + magical uses of locks and keys are clearly parallel to the magical + use of knots, with which we are here concerned. In Ceylon the + Singhalese observe <span class="tei tei-q">“a curious custom of the + threshing-floor called <span class="tei tei-q">‘Goigote’</span>—the + tying of the cultivator's knot. When a sheaf of corn has been + threshed out, before it is removed the grain is heaped up and the + threshers, generally six in number, sit round it, and taking a few + stalks, with the ears of corn attached, jointly tie a knot and bury + it in the heap. It is left there until all the sheaves have been + threshed, and the corn winnowed and measured. The object of this + ceremony is to prevent the devils from diminishing the quantity of + corn in the <span class="tei tei-pb" id="page309">[pg + 309]</span><a name="Pg309" id="Pg309" class="tei tei-anchor"></a> + heap.”</span><a id="noteref_1142" name="noteref_1142" href= + "#note_1142"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1142</span></span></a> + Knots and locks may serve to avert not only devils but death + itself. When they brought a woman to the stake at St. Andrews in + 1572 to burn her alive for a witch, they found on her a white cloth + like a collar, with strings and many knots on the strings. They + took it from her, sorely against her will, for she seemed to think + that she could not die in the fire, if only the cloth with the + knotted strings was on her. When it was taken away, she said, + <span class="tei tei-q">“Now I have no hope of + myself.”</span><a id="noteref_1143" name="noteref_1143" href= + "#note_1143"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1143</span></span></a> In + many parts of England it is thought that a person cannot die so + long as any locks are locked or bolts shot in the house. It is + therefore a very common practice to undo all locks and bolts when + the sufferer is plainly near his end, in order that his agony may + not be unduly prolonged.<a id="noteref_1144" name="noteref_1144" + href="#note_1144"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1144</span></span></a> For + example, in the year 1863, at Taunton, a child lay sick of + scarlatina and death seemed inevitable. <span class="tei tei-q">“A + jury of matrons was, as it were, empanelled, and to prevent the + child <span class="tei tei-q">‘dying hard’</span> all the doors in + the house, all the drawers, all the boxes, all the cupboards were + thrown wide open, the keys taken out, and the body of the child + placed under a beam, whereby a sure, certain, and easy passage into + eternity could be secured.”</span> Strange to say, the child + declined to avail itself of the facilities for dying so obligingly + placed at its disposal by the sagacity and experience of the + British matrons of Taunton; it preferred to live rather than give + up the ghost just then.<a id="noteref_1145" name="noteref_1145" + href="#note_1145"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1145</span></span></a> A + Masai man whose sons have gone out to war will take a hair and tie + a knot in it for each of his absent sons, praying God to keep their + bodies and souls as firmly fastened together as these knots.<a id= + "noteref_1146" name="noteref_1146" href="#note_1146"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1146</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The magical virtue of a knot is + always that of an impediment or hindrance whether for good or + evil.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The precise mode + in which the virtue of the knot is <span class="tei tei-pb" id= + "page310">[pg 310]</span><a name="Pg310" id="Pg310" class= + "tei tei-anchor"></a> supposed to take effect in some of these + instances does not clearly appear. But in general we may say that + in all the cases we have been considering the leading + characteristic of the magic knot or lock is that, in strict + accordance with its physical nature, it always acts as an + impediment, hindrance, or obstacle, and that its influence is + maleficent or beneficent according as the thing which it impedes or + hinders is good or evil. The obstructive tendency attributed to the + knot in spiritual matters appears in a Swiss superstition that if, + in sewing a corpse into its shroud, you make a knot on the thread, + it will hinder the soul of the deceased on its passage to + eternity.<a id="noteref_1147" name="noteref_1147" href= + "#note_1147"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1147</span></span></a> In + coffining a corpse the Highlanders of Scotland used to untie or cut + every string in the shroud; else the spirit could not rest.<a id= + "noteref_1148" name="noteref_1148" href="#note_1148"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1148</span></span></a> The + Germans of Transylvania place a little pillow with the dead in the + coffin; but in sewing it they take great care not to make any knot + on the thread, for they say that to do so would hinder the dead man + from resting in the grave and his widow from marrying again.<a id= + "noteref_1149" name="noteref_1149" href="#note_1149"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1149</span></span></a> + Among the Pidhireanes, a Ruthenian people on the hem of the + Carpathians, when a widow wishes to marry again soon, she unties + the knots on her dead husband's grave-clothes before the coffin is + shut down on him. This removes all impediments to her future + marriage.<a id="noteref_1150" name="noteref_1150" href= + "#note_1150"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1150</span></span></a> A + Nandi who is starting on a journey will tie a knot in grass by the + wayside, as he believes that by so doing he will prevent the people + whom he is going to visit from taking their meal till he arrives, + or at all events he will ensure that they leave enough food over + for him.<a id="noteref_1151" name="noteref_1151" href= + "#note_1151"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1151</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rule that at certain magical + and religious rites the hair should be loose and the feet bare + is probably based on a fear of the impediment which is thought + to be caused by any knot or constriction. Custom of going on + certain solemn occasions with one shoe on and one shoe + off.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The rule which + prescribes that at certain magical and religious ceremonies the + hair should hang loose and the feet <span class="tei tei-pb" id= + "page311">[pg 311]</span><a name="Pg311" id="Pg311" class= + "tei tei-anchor"></a> should be bare<a id="noteref_1152" name= + "noteref_1152" href="#note_1152"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1152</span></span></a> is + probably based on the same fear of trammelling and impeding the + action in hand, whatever it may be, by the presence of any knot or + constriction, whether on the head or on the feet of the performer. + This connexion of ideas comes out clearly in a passage of Ovid, who + bids a pregnant woman loosen her hair before she prays to the + goddess of childbirth, in order that the goddess may gently loose + her teeming womb.<a id="noteref_1153" name="noteref_1153" href= + "#note_1153"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1153</span></span></a> It + is less easy to say why on certain solemn occasions it appears to + have been customary with some people to go with one shoe off and + one shoe on. The forlorn hope of two hundred men who, on a dark and + stormy night, stole out of Plataea, broke through the lines of the + besieging Spartans, and escaped from the doomed city, were shod on + the left foot only. The historian who records the fact assumes that + the intention was to prevent their feet from slipping in the + mud.<a id="noteref_1154" name="noteref_1154" href= + "#note_1154"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1154</span></span></a> But + if so, why were not both feet unshod or shod? What is good for the + one foot is surely good for the other. The peculiar attire of the + Plataeans on this occasion had probably nothing to do with the + particular state of the ground and the weather at the time when + they made their desperate sally, but was an old custom, a form of + consecration or devotion, observed by men in any great hazard or + grave emergency. Certainly the costume appears to have been + regularly worn by some fighting races in antiquity, at least when + they went forth to battle. Thus we are told that all the Aetolians + were shod only on one foot, <span class="tei tei-q">“because they + were so warlike,”</span><a id="noteref_1155" name="noteref_1155" + href="#note_1155"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1155</span></span></a> and + Virgil represents some of the rustic militia of ancient Latium as + marching to war, their right feet shod in boots of raw hide, while + their left feet were bare.<a id="noteref_1156" name="noteref_1156" + href="#note_1156"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1156</span></span></a> An + oracle warned Pelias, king of Iolcus, to beware of the man with one + sandal, and when Jason arrived with a sandal on his right foot but + with his left foot bare, the king recognised the hand of fate. The + <span class="tei tei-pb" id="page312">[pg 312]</span><a name= + "Pg312" id="Pg312" class="tei tei-anchor"></a> common story that + Jason had lost one of his sandals in fording a river was probably + invented when the real motive of the costume was forgotten.<a id= + "noteref_1157" name="noteref_1157" href="#note_1157"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1157</span></span></a> + Again, according to one legend Perseus seems to have worn only one + shoe when he went on his perilous enterprise to cut off the + Gorgon's head.<a id="noteref_1158" name="noteref_1158" href= + "#note_1158"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1158</span></span></a> In + certain forms of purification Greek ritual appears to have required + that the person to be cleansed should wear a rough shoe on one + foot, while the other was unshod. The rule is not mentioned by + ancient writers, but may be inferred from a scene painted on a + Greek vase, where a man, naked except for a fillet round his head, + is seen crouching on the skin of a sacrificial victim, his bare + right foot resting on the skin, while his left foot, shod in a + rough boot, is planted on the ground in front of him. Round about + women with torches and vessels are engaged in performing ceremonies + of purification over him.<a id="noteref_1159" name="noteref_1159" + href="#note_1159"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1159</span></span></a> When + Dido in Virgil, deserted by Aeneas, has resolved to die, she feigns + to perform certain magical rites which will either win back her + false lover or bring relief to her wounded heart. In appealing to + the gods and the stars, she stands by the altar with her dress + loosened and with one foot bare.<a id="noteref_1160" name= + "noteref_1160" href="#note_1160"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1160</span></span></a> + Among the heathen Arabs the cursing of an enemy was a public act. + The maledictions were often couched in the form of a satirical + poem, which the poet himself recited with certain solemn + formalities. Thus when the young Lebid appeared at the Court of + Norman to denounce the Absites, he anointed the hair of his head on + one side only, let his garment hang down loosely, and wore but one + shoe. This, we are told, was the costume regularly adopted by + certain poets on such occasions.<a id="noteref_1161" name= + "noteref_1161" href="#note_1161"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1161</span></span></a></p><span class="tei tei-pb" + id="page313">[pg 313]</span><a name="Pg313" id="Pg313" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The intention of going with one + shoe on and one shoe off on such occasions seems to be to free + the man so attired from magical constraint and to lay it on his + enemy.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus various + peoples seem to be of opinion that it stands a man in good stead to + go with one foot shod and one foot bare on certain momentous + occasions. But why? The explanation must apparently be sought in + the magical virtue attributed to knots; for down to recent times, + we may take it, shoes have been universally tied to the feet by + latchets. Now the magical action of a knot, as we have seen, is + supposed to be to bind and restrain not merely the body but the + soul,<a id="noteref_1162" name="noteref_1162" href= + "#note_1162"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1162</span></span></a> and + this action is beneficial or harmful according as the thing which + is bound and restrained is evil or good. It is a necessary + corollary of this doctrine that to be without knots is to be free + and untrammelled, which, by the way, may be the reason why the + augur's staff at Rome had to be made from a piece of wood in which + there was no knot;<a id="noteref_1163" name="noteref_1163" href= + "#note_1163"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1163</span></span></a> it + would never do for a divining rod to be spell-bound. Hence we may + suppose that the intention of going with one shoe on and one shoe + off is both to restrain and to set at liberty, to bind and to + unbind. But to bind or unbind whom or what? Perhaps the notion is + to rid the man himself of magical restraint, but to lay it on his + foe, or at all events on his foe's magic; in short, to bind his + enemy by a spell while he himself goes free. This is substantially + the explanation which the acute and learned Servius gives of Dido's + costume. He says that she went with one shoe on and one shoe off in + order that Aeneas might be entangled and herself released.<a id= + "noteref_1164" name="noteref_1164" href="#note_1164"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1164</span></span></a> An + analogous explanation would obviously apply to all the other cases + we have considered, for in all of them the man who wears this + peculiar costume is confronted with hostile powers, whether human + or supernatural, which it must be his object to lay under a + ban.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Rings also are regarded as magical + fetters which prevent the egress or ingress of spirits.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A similar power + to bind and hamper spiritual as well as bodily activities is + ascribed by some people to rings. Thus in the Greek island of + Carpathus, people never button the clothes they put upon a dead + body and they are careful to <span class="tei tei-pb" id= + "page314">[pg 314]</span><a name="Pg314" id="Pg314" class= + "tei tei-anchor"></a> remove all rings from it; <span class= + "tei tei-q">“for the spirit, they say, can even be detained in the + little finger, and cannot rest.”</span><a id="noteref_1165" name= + "noteref_1165" href="#note_1165"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1165</span></span></a> Here + it is plain that even if the soul is not definitely supposed to + issue at death from the finger-tips, yet the ring is conceived to + exercise a certain constrictive influence which detains and + imprisons the immortal spirit in spite of its efforts to escape + from the tabernacle of clay; in short the ring, like the knot, acts + as a spiritual fetter. This may have been the reason of an ancient + Greek maxim, attributed to Pythagoras, which forbade people to wear + rings.<a id="noteref_1166" name="noteref_1166" href= + "#note_1166"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1166</span></span></a> + Nobody might enter the ancient Arcadian sanctuary of the Mistress + at Lycosura with a ring on his or her finger.<a id="noteref_1167" + name="noteref_1167" href="#note_1167"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1167</span></span></a> + Persons who consulted the oracle of Faunus had to be chaste, to eat + no flesh, and to wear no rings.<a id="noteref_1168" name= + "noteref_1168" href="#note_1168"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1168</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Rings worn as amulets against + demons, witches, and ghosts. Reason why the Flamen Dialis might + not wear knots and rings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the other + hand, the same constriction which hinders the egress of the soul + may prevent the entrance of evil spirits; hence we find rings used + as amulets against demons, witches, and ghosts. In the Tyrol it is + said that a woman in childbed should never take off her + wedding-ring, or spirits and witches will have power over + her.<a id="noteref_1169" name="noteref_1169" href= + "#note_1169"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1169</span></span></a> + Among the Lapps, the person who is about to place a corpse in the + coffin receives from the husband, wife, or children of the deceased + a brass ring, which he must wear fastened to his right arm until + the corpse is safely deposited in the grave. The ring is believed + to serve the person as an amulet against any harm which the ghost + might do to him.<a id="noteref_1170" name="noteref_1170" href= + "#note_1170"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1170</span></span></a> The + Huzuls of the Carpathians sometimes milk a cow through a + wedding-ring to prevent witches from stealing <span class= + "tei tei-pb" id="page315">[pg 315]</span><a name="Pg315" id="Pg315" + class="tei tei-anchor"></a> its milk.<a id="noteref_1171" name= + "noteref_1171" href="#note_1171"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1171</span></span></a> In + India iron rings are often worn as an amulet against disease or to + counteract the malignant influence of the planet Saturn. A coral + ring is used in Gujarat to ward off the baleful influence of the + sun, and in Bengal mourners touch it as a form of + purification.<a id="noteref_1172" name="noteref_1172" href= + "#note_1172"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1172</span></span></a> A + Masai mother who has lost one or more children at an early age will + put a copper ring on the second toe of her next infant's right foot + to guard it against sickness.<a id="noteref_1173" name= + "noteref_1173" href="#note_1173"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1173</span></span></a> + Masai men also wear on the middle finger of the right hand a ring + made out of the hide of a sacrificial victim; it is supposed to + protect the wearer from witchcraft and disease of every kind.<a id= + "noteref_1174" name="noteref_1174" href="#note_1174"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1174</span></span></a> We + have seen that magic cords are fastened round the wrists of Siamese + children to keep off evil spirits;<a id="noteref_1175" name= + "noteref_1175" href="#note_1175"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1175</span></span></a> that + some people tie strings round the wrists of women in childbed, of + convalescents after sickness, and of mourners after a funeral in + order to prevent the escape of their souls at these critical + seasons;<a id="noteref_1176" name="noteref_1176" href= + "#note_1176"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1176</span></span></a> and + that with the same intention the Bagobos put brass rings on the + wrists or ankles of the sick.<a id="noteref_1177" name= + "noteref_1177" href="#note_1177"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1177</span></span></a> This + use of wrist-bands, bracelets, and anklets as amulets to keep the + soul in the body is exactly parallel to the use of finger-rings + which we are here considering. The placing of these spiritual + fetters on the wrists is especially appropriate, because some + people fancy that a soul resides wherever a pulse is felt + beating.<a id="noteref_1178" name="noteref_1178" href= + "#note_1178"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1178</span></span></a> How + far the custom of wearing finger-rings, bracelets, and anklets may + have been influenced by, or even have sprung from, a belief in + their efficacy as amulets to keep the soul in the body, or demons + out of it, is a question which seems worth considering.<a id= + "noteref_1179" name="noteref_1179" href="#note_1179"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1179</span></span></a> Here + we are only concerned with the belief in so far as it seems to + throw light on the rule that the Flamen Dialis might not wear a + ring unless it were broken. Taken in conjunction with the rule + which forbade him to <span class="tei tei-pb" id="page316">[pg + 316]</span><a name="Pg316" id="Pg316" class="tei tei-anchor"></a> + have a knot on his garments, it points to a fear that the powerful + spirit embodied in him might be trammelled and hampered in its + goings-out and comings-in by such corporeal and spiritual fetters + as rings and knots. The same fear probably dictated the rule that + if a man in bonds were taken into the house of the Flamen Dialis, + the captive was to be unbound and the cords to be drawn up through + a hole in the roof and so let down into the street.<a id= + "noteref_1180" name="noteref_1180" href="#note_1180"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1180</span></span></a> + Further, we may conjecture that the custom of releasing prisoners + at a festival may have originated in the same train of thought; it + might be imagined that their fetters would impede the flow of the + divine grace. The custom was observed at the Greek festival of the + Thesmophoria,<a id="noteref_1181" name="noteref_1181" href= + "#note_1181"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1181</span></span></a> and + at the Athenian festival of Dionysus in the city.<a id= + "noteref_1182" name="noteref_1182" href="#note_1182"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1182</span></span></a> At + the great festival of the Dassera, celebrated in October by the + Goorkhas of Nepaul, all the law courts are closed, and all + prisoners in gaol are removed from the precincts of the city; but + those who are imprisoned outside the city do not have to change + their place of confinement at the time of the Dassera.<a id= + "noteref_1183" name="noteref_1183" href="#note_1183"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1183</span></span></a> This + Nepaulese custom appears strongly to support the explanation here + suggested of such gaol-deliveries. For observe that the prisoners + are not released, but merely removed from the city. The intention + is therefore not to allow them to share the general happiness, but + merely to rid the city of their inopportune presence at the + festival.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Gordian knot was perhaps a + royal talisman.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before quitting + the subject of knots I may be allowed to hazard a conjecture as to + the meaning of the famous Gordian knot, which Alexander the Great, + failing in his efforts to untie it, cut through with his sword. In + Gordium, the ancient capital of the kings of Phrygia, there was + preserved a waggon of which the yoke was fastened to the pole by a + strip of cornel-bark or a vine-shoot twisted and tied in an + intricate knot. Tradition ran that the waggon had been dedicated by + Midas, the first king of the dynasty, and that whoever untied the + knot would be ruler of Asia.<a id="noteref_1184" name= + "noteref_1184" href="#note_1184"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1184</span></span></a> + Perhaps <span class="tei tei-pb" id="page317">[pg + 317]</span><a name="Pg317" id="Pg317" class="tei tei-anchor"></a> + the knot was a talisman with which the fate of the dynasty was + believed to be bound up in such a way that whenever the knot was + loosed the reign of the dynasty would come to an end. We have seen + that the magic virtue ascribed to knots is naturally enough + supposed to last only so long as they remain untied. If the Gordian + knot was the talisman of the Phrygian kings, the local fame it + enjoyed, as guaranteeing to them the rule of Phrygia, might easily + be exaggerated by distant rumour into a report that the sceptre of + Asia itself would fall to him who should undo the wondrous + knot.<a id="noteref_1185" name="noteref_1185" href= + "#note_1185"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1185</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page318">[pg 318]</span><a name= + "Pg318" id="Pg318" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc67" id="toc67"></a> <a name="pdf68" id="pdf68"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter VI. Tabooed Words.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc69" id="toc69"></a> <a name="pdf70" id="pdf70"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 1. Personal Names + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The savage confuses words and + things, and hence regards his name as a vital part of himself, + and fancies that he can be magically injured through it.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Unable to + discriminate clearly between words and things, the savage commonly + fancies that the link between a name and the person or thing + denominated by it is not a mere arbitrary and ideal association, + but a real and substantial bond which unites the two in such a way + that magic may be wrought on a man just as easily through his name + as through his hair, his nails, or any other material part of his + person.<a id="noteref_1186" name="noteref_1186" href= + "#note_1186"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1186</span></span></a> In + fact, primitive man regards his name as a vital portion of himself + and takes care of it accordingly. Thus, for example, the North + American Indian <span class="tei tei-q">“regards his name, not as a + mere label, but as a distinct part of his personality, just as much + as are his eyes or his teeth, and believes that injury will result + as surely from the malicious handling of his name as from a wound + inflicted on any part of his physical organism. This belief was + found among the various tribes from the Atlantic to the Pacific, + and has occasioned a number of curious regulations in regard to the + concealment and change of names. It may be on this account that + both Powhatan and Pocahontas are known in history under assumed + appellations, their true names having been concealed from the + whites until the pseudonyms were too firmly established to be + supplanted. Should his prayers <span class="tei tei-pb" id= + "page319">[pg 319]</span><a name="Pg319" id="Pg319" class= + "tei tei-anchor"></a> have no apparent effect when treating a + patient for some serious illness, the shaman sometimes concludes + that the name is affected, and accordingly goes to water, with + appropriate ceremonies, and christens the patient with a new name, + by which he is henceforth to be known. He then begins afresh, + repeating the formulas with the new name selected for the patient, + in the confident hope that his efforts will be crowned with + success.”</span><a id="noteref_1187" name="noteref_1187" href= + "#note_1187"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1187</span></span></a> Some + Esquimaux take new names when they are old, hoping thereby to get a + new lease of life.<a id="noteref_1188" name="noteref_1188" href= + "#note_1188"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1188</span></span></a> The + Tolampoos of central Celebes believe that if you write a man's name + down you can carry off his soul along with it. On that account the + headman of a village appeared uneasy when Mr. A. C. Kruijt wrote + down his name. He entreated the missionary to erase it, and was + only reassured on being told that it was not his real name but + merely his second name that had been put on paper. Again, when the + same missionary took down the names of villages from the lips of a + woman, she asked him anxiously if he would not thereby take away + the soul of the villages and so cause the inhabitants to fall + sick.<a id="noteref_1189" name="noteref_1189" href= + "#note_1189"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1189</span></span></a> If + we may judge from the evidence of language, this crude conception + of the relation of names to persons was widely prevalent, if not + universal, among the forefathers of the Aryan race. For an analysis + of the words for <span class="tei tei-q">“name”</span> in the + various languages of that great family of speech points to the + conclusion that <span class="tei tei-q">“the Celts, and certain + other widely separated Aryans, unless we should rather say the + whole Aryan family, believed at one time not only that the name was + a part of the man, but that it was that part of him which is termed + the soul, the breath of life, or whatever you may choose to define + it as being.”</span><a id="noteref_1190" name="noteref_1190" href= + "#note_1190"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1190</span></span></a> + However this may have been among the primitive Aryans, it is quite + certain that many savages at the present day regard their names as + vital parts of themselves, and therefore take great pains to + <span class="tei tei-pb" id="page320">[pg 320]</span><a name= + "Pg320" id="Pg320" class="tei tei-anchor"></a> conceal their real + names, lest these should give to evil-disposed persons a handle by + which to injure their owners.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Australian savages keep their + names secret lest sorcerers should injure them by means of + their names.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus, to begin + with the savages who rank at the bottom of the social scale, we are + told that the secrecy with which among the Australian aborigines + personal names are often kept from general knowledge <span class= + "tei tei-q">“arises in great measure from the belief that an enemy, + who knows your name, has in it something which he can use magically + to your detriment.”</span><a id="noteref_1191" name="noteref_1191" + href="#note_1191"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1191</span></span></a> + <span class="tei tei-q">“An Australian black,”</span> says another + writer, <span class="tei tei-q">“is always very unwilling to tell + his real name, and there is no doubt that this reluctance is due to + the fear that through his name he may be injured by + sorcerers.”</span><a id="noteref_1192" name="noteref_1192" href= + "#note_1192"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1192</span></span></a> On + Herbert River in Queensland the wizards, in order to practise their + arts against some one, <span class="tei tei-q">“need only to know + the name of the person in question, and for this reason they rarely + use their proper names in addressing or speaking of each other, but + simply their class names.”</span><a id="noteref_1193" name= + "noteref_1193" href="#note_1193"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1193</span></span></a> In + the tribes of south-eastern Australia <span class="tei tei-q">“when + the new name is given at initiation, the child's name becomes + secret, not to be revealed to strangers, or to be mentioned by + friends. The reason appears to be that a name is part of a person, + and therefore can be made use of to that person's detriment by any + who wish to <span class="tei tei-q">‘catch’</span> him by evil + magic.”</span><a id="noteref_1194" name="noteref_1194" href= + "#note_1194"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1194</span></span></a> Thus + among the Yuin of New South Wales the totem name is said to have + been something magical rather than a mere name in our sense, and it + was kept secret lest an enemy should injure its bearer by sorcery. + The name was revealed to a youth by his father at initiation, but + very few other people knew it.<a id="noteref_1195" name= + "noteref_1195" href="#note_1195"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1195</span></span></a> + Another writer, who knew the Australians well, observes that in + many tribes the belief prevails <span class="tei tei-q">“that the + life of an enemy may be taken by the use of his name in + incantations. The consequence of this idea is, that in the tribes + in which it obtains, the name of the male is given up for ever at + the time when he undergoes the first of a series of ceremonies + which end in conferring the rights of manhood. In such tribes a man + has no name, and when a man desires to attract the attention of + <span class="tei tei-pb" id="page321">[pg 321]</span><a name= + "Pg321" id="Pg321" class="tei tei-anchor"></a> any male of his + tribe who is out of his boyhood, instead of calling him by name, he + addresses him as brother, nephew, or cousin, as the case may be, or + by the name of the class to which he belongs. I used to notice, + when I lived amongst the Bangerang, that the names which the males + bore in infancy were soon almost forgotten by the + tribe.”</span><a id="noteref_1196" name="noteref_1196" href= + "#note_1196"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1196</span></span></a> It + may be questioned, however, whether the writer whom I have just + quoted was not deceived in thinking that among these tribes men + gave up their individual names on passing through the ceremony of + initiation into manhood. It is more in harmony with savage beliefs + and practices to suppose either that the old names were retained + but dropped out of use in daily life, or that new names were given + at initiation and sedulously concealed from fear of sorcery. A + missionary who resided among the aborigines at Lake Tyers, in + Victoria, informs us that <span class="tei tei-q">“the blacks have + great objections to speak of a person by name. In speaking to each + other they address the person spoken to as brother, cousin, friend, + or whatever relation the person spoken to bears. Sometimes a black + bears a name which we would term merely a nickname, as the + left-handed, or the bad-handed, or the little man. They would speak + of a person by this name while living, but they would never mention + the proper name. I found great difficulty in collecting the native + names of the blacks here. I found afterwards that they had given me + wrong names; and, on asking the reason why, was informed they had + two or three names, but they never mentioned their right name for + fear any one got it, then they would die.”</span><a id= + "noteref_1197" name="noteref_1197" href="#note_1197"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1197</span></span></a> + Amongst the tribes of central Australia every man, woman, and child + has, besides a personal name which is in common use, a secret or + sacred name which is bestowed by the older men upon him or her soon + after birth, and which is known to none but the fully initiated + members of the group. This secret name is never mentioned except + upon the most solemn occasions; to utter it in the hearing of women + or of men of another group would be a most serious breach of tribal + custom, as serious as <span class="tei tei-pb" id="page322">[pg + 322]</span><a name="Pg322" id="Pg322" class="tei tei-anchor"></a> + the most flagrant case of sacrilege among ourselves. When mentioned + at all, the name is spoken only in a whisper, and not until the + most elaborate precautions have been taken that it shall be heard + by no one but members of the group. <span class="tei tei-q">“The + native thinks that a stranger knowing his secret name would have + special power to work him ill by means of magic.”</span><a id= + "noteref_1198" name="noteref_1198" href="#note_1198"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1198</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The same fear of sorcery has led + people to conceal their names in Egypt, Africa, Asia, and the + East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same fear + seems to have led to a custom of the same sort amongst the ancient + Egyptians, whose comparatively high civilisation was strangely + dashed and chequered with relics of the lowest savagery. Every + Egyptian received two names, which were known respectively as the + true name and the good name, or the great name and the little name; + and while the good or little name was made public, the true or + great name appears to have been carefully concealed.<a id= + "noteref_1199" name="noteref_1199" href="#note_1199"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1199</span></span></a> + Similarly in Abyssinia at the present day it is customary to + conceal the real name which a person receives at baptism and to + call him only by a sort of nickname which his mother gives him on + leaving the church. The reason for this concealment is that a + sorcerer cannot act upon a person whose real name he does not know. + But if he has ascertained his victim's real name, the magician + takes a particular kind of straw, and muttering something over it + bends it into a circle and places it under a stone. The person + aimed at is taken ill at the very moment of the bending of the + straw; and if the straw snaps, he dies.<a id="noteref_1200" name= + "noteref_1200" href="#note_1200"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1200</span></span></a> A + Brahman child receives two names, one for common use, the other a + secret name which none but his father and mother should know. The + latter is only used at ceremonies such as marriage. The custom is + intended to protect the person against magic, since a charm only + becomes effectual in combination with the real name.<a id= + "noteref_1201" name="noteref_1201" href="#note_1201"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1201</span></span></a> + Amongst the Kru <span class="tei tei-pb" id="page323">[pg + 323]</span><a name="Pg323" id="Pg323" class="tei tei-anchor"></a> + negroes of West Africa a man's real name is always concealed from + all but his nearest relations; to other people he is known only + under an assumed name.<a id="noteref_1202" name="noteref_1202" + href="#note_1202"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1202</span></span></a> The + Ewe-speaking people of the Slave Coast <span class= + "tei tei-q">“believe that there is a real and material connexion + between a man and his name, and that by means of the name injury + may be done to the man. An illustration of this has been given in + the case of the tree-stump that is beaten with a stone to compass + the death of an enemy; for the name of that enemy is not pronounced + solely with the object of informing the animating principle of the + stump who it is whose death is desired, but through a belief that, + by pronouncing the name, the personality of the man who bears it is + in some way brought to the stump.”</span><a id="noteref_1203" name= + "noteref_1203" href="#note_1203"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1203</span></span></a> The + Wolofs of Senegambia are very much annoyed if any one calls them in + a loud voice, even by day; for they say that their name will be + remembered by an evil spirit and made use of by him to do them a + mischief at night.<a id="noteref_1204" name="noteref_1204" href= + "#note_1204"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1204</span></span></a> + Similarly, the natives of Nias believe that harm may be done to a + person by the demons who hear his name pronounced. Hence the names + of infants, who are especially exposed to the assaults of evil + spirits, are never spoken; and often in haunted spots, such as the + gloomy depths of the forest, the banks of a river, or beside a + bubbling spring, men will abstain from calling each other by their + names for a like reason.<a id="noteref_1205" name="noteref_1205" + href="#note_1205"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1205</span></span></a> + Among the hill tribes of Assam each individual has a private name + which may not be revealed. Should any one imprudently allow his + private name to be known, the whole village is tabooed for two days + and a feast is provided at the expense of the culprit.<a id= + "noteref_1206" name="noteref_1206" href="#note_1206"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1206</span></span></a> A + Manegre, of the upper valley of the Amoor, will never mention his + own name nor that of one of his fellows. Only the names of children + are an exception to this rule.<a id="noteref_1207" name= + "noteref_1207" href="#note_1207"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1207</span></span></a> A + Bagobo man of Mindanao, one of the Philippine Islands, never + <span class="tei tei-pb" id="page324">[pg 324]</span><a name= + "Pg324" id="Pg324" class="tei tei-anchor"></a> utters his own name + from fear of being turned into a raven, because the raven croaks + out its own name.<a id="noteref_1208" name="noteref_1208" href= + "#note_1208"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1208</span></span></a> The + natives of the East Indian island of Buru, and the Manggarais of + West Flores are forbidden by custom to mention their own + names.<a id="noteref_1209" name="noteref_1209" href= + "#note_1209"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1209</span></span></a> When + Fafnir had received his death-wound from Sigurd, he asked his + slayer what his name was; but the cunning Sigurd concealed his real + name and mentioned a false one, because he well knew how potent are + the words of a dying man when he curses his enemy by name.<a id= + "noteref_1210" name="noteref_1210" href="#note_1210"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1210</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The South and Central American + Indians also keep their names secret from fear of + sorcery.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Indians of + Chiloe, a large island off the southern coast of Chili, keep their + names secret and do not like to have them uttered aloud; for they + say that there are fairies or imps on the mainland or neighbouring + islands who, if they knew folk's names, would do them an injury; + but so long as they do not know the names, these mischievous + sprites are powerless.<a id="noteref_1211" name="noteref_1211" + href="#note_1211"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1211</span></span></a> The + Araucanians, who inhabit the mainland of Chili to the north of + Chiloe, will hardly ever tell a stranger their names because they + fear that he would thereby acquire some supernatural power over + themselves. Asked his name by a stranger, who is ignorant of their + superstitions, an Araucanian will answer, <span class= + "tei tei-q">“I have none.”</span><a id="noteref_1212" name= + "noteref_1212" href="#note_1212"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1212</span></span></a> + Names taken from plants, birds, or other natural objects are + bestowed on the Indians of Guiana at their birth by their parents + or the medicine-man, <span class="tei tei-q">“but these names seem + of little use, in that owners have a very strong objection to + telling or using them, apparently on the ground that the name is + part of the man, and that he who knows the name has part of the + owner of that name in his power. To avoid any danger of spreading + knowledge of their names, one Indian, therefore, generally + addresses another only according to the relationship of the caller + and the called, as brother, <span class="tei tei-pb" id= + "page325">[pg 325]</span><a name="Pg325" id="Pg325" class= + "tei tei-anchor"></a> sister, father, mother, and so on; or, when + there is no relationship, as boy, girl, companion, and so on. These + terms, therefore, practically form the names actually used by + Indians amongst themselves.”</span><a id="noteref_1213" name= + "noteref_1213" href="#note_1213"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1213</span></span></a> + Amongst the Indians of the Goajira peninsula in Colombia it is a + punishable offence to mention a man's name; in aggravated cases + heavy compensation is demanded.<a id="noteref_1214" name= + "noteref_1214" href="#note_1214"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1214</span></span></a> The + Indians of Darien never tell their names, and when one of them is + asked, <span class="tei tei-q">“What is your name?”</span> he + answers, <span class="tei tei-q">“I have none.”</span><a id= + "noteref_1215" name="noteref_1215" href="#note_1215"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1215</span></span></a> For + example, the Guami of Panama, <span class="tei tei-q">“like the + greater part of the American Indians, has several names, but that + under which he is known to his relations and friends is never + mentioned to a stranger; according to their ideas a stranger who + should learn a man's name would obtain a secret power over him. As + to the girls, they generally have no name of their own up to the + age of puberty.”</span><a id="noteref_1216" name="noteref_1216" + href="#note_1216"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1216</span></span></a> + Among the Tepehuanes of Mexico a name is a sacred thing, and they + never tell their real native names.<a id="noteref_1217" name= + "noteref_1217" href="#note_1217"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1217</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Similar superstition as to + personal names among the Indians of North America.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In North America + superstitions of the same sort are current. <span class= + "tei tei-q">“Names bestowed with ceremony in childhood,”</span> + says Schoolcraft, <span class="tei tei-q">“are deemed sacred, and + are seldom pronounced, out of respect, it would seem, to the + spirits under whose favour they are supposed to have been selected. + Children are usually called in the family by some name which can be + familiarly used.”</span><a id="noteref_1218" name="noteref_1218" + href="#note_1218"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1218</span></span></a> The + Navajoes of New Mexico are most unwilling to reveal their own + Indian names or those of their friends; they generally go by some + Mexican names which they have received from the whites.<a id= + "noteref_1219" name="noteref_1219" href="#note_1219"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1219</span></span></a> + <span class="tei tei-q">“No Apache will give his name to a + stranger, fearing some hidden power may thus be placed in the + stranger's hand to his detriment.”</span><a id="noteref_1220" name= + "noteref_1220" href="#note_1220"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1220</span></span></a> The + Tonkawe Indians of Texas will give <span class="tei tei-pb" id= + "page326">[pg 326]</span><a name="Pg326" id="Pg326" class= + "tei tei-anchor"></a> their children Comanche and English names in + addition to their native names, which they are unwilling to + communicate to others; for they believe that when somebody calls a + person by his or her native name after death the spirit of the + deceased may hear it, and may be prompted to take revenge on such + as disturbed his rest; whereas if the spirit be called by a name + drawn from another language, it will pay no heed.<a id= + "noteref_1221" name="noteref_1221" href="#note_1221"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1221</span></span></a> + Speaking of the Californian Indians, and especially of the Nishinam + tribe, a well-informed writer observes: <span class= + "tei tei-q">“One can very seldom learn an Indian's and never a + squaw's Indian name, though they will tell their American titles + readily enough.... No squaw will reveal her own name, but she will + tell all her neighbors' that she can think of. For the reason above + given many people believe that half the squaws have no names at + all. So far is this from the truth that every one possesses at + least one and sometimes two or three.”</span><a id="noteref_1222" + name="noteref_1222" href="#note_1222"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1222</span></span></a> + Blackfoot Indians believe that they would be unfortunate in all + their undertakings if they were to speak their names.<a id= + "noteref_1223" name="noteref_1223" href="#note_1223"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1223</span></span></a> When + the Canadian Indians were asked their names, they used to hang + their heads in silence or answer that they did not know.<a id= + "noteref_1224" name="noteref_1224" href="#note_1224"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1224</span></span></a> When + an Ojebway is asked his name, he will look at some bystander and + ask him to answer. <span class="tei tei-q">“This reluctance arises + from an impression they receive when young, that if they repeat + their own names it will prevent their growth, and they will be + small in stature. On account of this unwillingness to tell their + names, many strangers have fancied that they either have no names + or have forgotten them.”</span><a id="noteref_1225" name= + "noteref_1225" href="#note_1225"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1225</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sometimes savages, though they + will not utter their own names, do not object to other people's + doing so.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this last + case no scruple seems to be felt about communicating a man's name + to strangers, and no ill effects appear to be dreaded as a + consequence of divulging it; harm is only done when a name is + spoken by its owner. Why is this? and why in particular should a + man be thought to <span class="tei tei-pb" id="page327">[pg + 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a> + stunt his growth by uttering his own name? We may conjecture that + to savages who act and think thus a person's name only seems to be + a part of himself when it is uttered with his own breath; uttered + by the breath of others it has no vital connexion with him, and no + harm can come to him through it. Whereas, so these primitive + philosophers may have argued, when a man lets his own name pass his + lips, he is parting with a living piece of himself, and if he + persists in so reckless a course he must certainly end by + dissipating his energy and shattering his constitution. Many a + broken-down debauchee, many a feeble frame wasted with disease, may + have been pointed out by these simple moralists to their awe-struck + disciples as a fearful example of the fate that must sooner or + later overtake the profligate who indulges immoderately in the + seductive habit of mentioning his own name.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Men who will not mention their own + names will yet invite other people to do so for them.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">However we may + explain it, the fact is certain that many a savage evinces the + strongest reluctance to pronounce his own name, while at the same + time he makes no objection at all to other people pronouncing it, + and will even invite them to do so for him in order to satisfy the + curiosity of an inquisitive stranger. Thus in some parts of + Madagascar it is <span class="tei tei-foreign"><span style= + "font-style: italic">fàdy</span></span> or taboo for a person to + tell his own name, but a slave or attendant will answer for + him.<a id="noteref_1226" name="noteref_1226" href= + "#note_1226"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1226</span></span></a> + <span class="tei tei-q">“Chatting with an old Sakalava while the + men were packing up, we happened to ask him his name; whereupon he + politely requested us to ask one of his servants standing by. On + expressing our astonishment that he should have forgotten this, he + told us that it was <span class="tei tei-foreign"><span style= + "font-style: italic">fàdy</span></span> (tabooed) for one of his + tribe to pronounce his own name. We found this was perfectly true + in that district, but it is not the case with the Sakalava a few + days farther down the river.”</span><a id="noteref_1227" name= + "noteref_1227" href="#note_1227"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1227</span></span></a> The + same curious inconsistency, as it may seem to us, is recorded of + some tribes of American Indians. Thus we are told that <span class= + "tei tei-q">“the name of an American Indian is a sacred thing, not + to be divulged by the owner himself without due consideration. One + may ask a warrior <span class="tei tei-pb" id="page328">[pg + 328]</span><a name="Pg328" id="Pg328" class="tei tei-anchor"></a> + of any tribe to give his name, and the question will be met with + either a point-blank refusal or the more diplomatic evasion that he + cannot understand what is wanted of him. The moment a friend + approaches, the warrior first interrogated will whisper what is + wanted, and the friend can tell the name, receiving a reciprocation + of the courtesy from the other.”</span><a id="noteref_1228" name= + "noteref_1228" href="#note_1228"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1228</span></span></a> This + general statement applies, for example, to the Indian tribes of + British Columbia, as to whom it is said that <span class= + "tei tei-q">“one of their strangest prejudices, which appears to + pervade all tribes alike, is a dislike to telling their names—thus + you never get a man's right name from himself; but they will tell + each other's names without hesitation.”</span><a id="noteref_1229" + name="noteref_1229" href="#note_1229"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1229</span></span></a> + Though it is considered very rude for a stranger to ask an Apache + his name, and the Apache will never mention it himself, he will + allow his friend at his side to mention it for him.<a id= + "noteref_1230" name="noteref_1230" href="#note_1230"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1230</span></span></a> The + Abipones of South America thought it a sin in a man to utter his + own name, but they would tell each other's names freely; when + Father Dobrizhoffer asked a stranger Indian his name, the man would + nudge his neighbour with his elbow as a sign that his companion + should answer the question.<a id="noteref_1231" name="noteref_1231" + href="#note_1231"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1231</span></span></a> Some + of the Malemut Esquimaux of Bering Strait dislike very much to + pronounce their own names; if a man be asked his name he will + appear confused and will generally turn to a bystander, and request + him to mention it for him.<a id="noteref_1232" name="noteref_1232" + href="#note_1232"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1232</span></span></a> In + the whole of the East Indian Archipelago the etiquette is the same. + As a general rule no one will utter his own name. To enquire, + <span class="tei tei-q">“What is your name?”</span> is a very + indelicate question in native society. When in the course of + administrative or judicial business a native is asked his name, + instead of replying he will look at his comrade to indicate that he + is to answer for him, or he will say straight out, <span class= + "tei tei-q">“Ask him.”</span> The superstition is current all over + the East Indies without exception,<a id="noteref_1233" name= + "noteref_1233" href="#note_1233"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1233</span></span></a> and + it is found also among the <span class="tei tei-pb" id= + "page329">[pg 329]</span><a name="Pg329" id="Pg329" class= + "tei tei-anchor"></a> Motu and Motumotu tribes of British New + Guinea,<a id="noteref_1234" name="noteref_1234" href= + "#note_1234"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1234</span></span></a> the + Papuans of Finsch Haven in German New Guinea,<a id="noteref_1235" + name="noteref_1235" href="#note_1235"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1235</span></span></a> the + Nufoors of Dutch New Guinea,<a id="noteref_1236" name= + "noteref_1236" href="#note_1236"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1236</span></span></a> and + the Melanesians of the Bismarck Archipelago.<a id="noteref_1237" + name="noteref_1237" href="#note_1237"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1237</span></span></a> + Among many tribes of South Africa men and women never mention their + names if they can get any one else to do it for them, but they do + not absolutely refuse when it cannot be avoided.<a id= + "noteref_1238" name="noteref_1238" href="#note_1238"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1238</span></span></a> No + Warua will tell his name, but he does not object to being addressed + by it.<a id="noteref_1239" name="noteref_1239" href= + "#note_1239"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1239</span></span></a> + Among the Masai, <span class="tei tei-q">“when a man is called or + spoken to, he is addressed by his father's name, and his own name + is only used when speaking to his mother. It is considered unlucky + for a man to be addressed by name. The methods employed in finding + out what an individual is called seem apt to lead to confusion. If + a man is asked his name, he replies by giving that of his father, + and to arrive at his own <span class="tei tei-pb" id="page330">[pg + 330]</span><a name="Pg330" id="Pg330" class="tei tei-anchor"></a> + name it is necessary to ask a third person, or to ask him what is + the name of his mother. There is no objection to another person + mentioning his name even in his presence.”</span><a id= + "noteref_1240" name="noteref_1240" href="#note_1240"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1240</span></span></a> We + are told that the Wanyamwesi almost always address each other as + <span class="tei tei-q">“Mate”</span> or <span class= + "tei tei-q">“Friend,”</span> and a man sometimes quite forgets his + own name and has to be reminded of it by another.<a id= + "noteref_1241" name="noteref_1241" href="#note_1241"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1241</span></span></a> The + writer who makes this statement was probably unaware of the + reluctance of many savages to utter their own names, and hence he + mistook that reluctance for forgetfulness. In Uganda no one will + mention his totem. If it is necessary that it should be known, he + will ask a bystander to mention it for him.<a id="noteref_1242" + name="noteref_1242" href="#note_1242"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1242</span></span></a> The + Ba-Lua in the Congo region are unwilling to pronounce the name of + their tribe; if they are pressed on the subject, they will call on + some foreigner to give the required information.<a id= + "noteref_1243" name="noteref_1243" href="#note_1243"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1243</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sometimes the prohibition to + mention personal names is not permanent but temporary and + contingent.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Sometimes the + embargo laid on personal names is not permanent; it is conditional + on circumstances, and when these change it ceases to operate. Thus + when the Nandi men are away on a foray, nobody at home may + pronounce the names of the absent warriors; they must be referred + to as birds. Should a child so far forget itself as to mention one + of the distant ones by name, the mother would rebuke it, saying, + <span class="tei tei-q">“Don't talk of the birds who are in the + heavens.”</span><a id="noteref_1244" name="noteref_1244" href= + "#note_1244"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1244</span></span></a> + Among the Bangala of the Upper Congo, while a man is fishing and + when he returns with his catch, his proper name is in abeyance and + nobody may mention it. Whatever the fisherman's real name may be, + he is called <span class="tei tei-foreign"><span style= + "font-style: italic">mwele</span></span> without distinction. The + reason is that the river is full of spirits, who, if they heard the + fisherman's real name, might so work against him that he would + catch little or nothing. Even when he has caught his fish and + landed with them, the buyer must still not address him by his + proper name, but must only call him <span class= + "tei tei-foreign"><span style= + "font-style: italic">mwele</span></span>; for even then, if the + spirits were to <span class="tei tei-pb" id="page331">[pg + 331]</span><a name="Pg331" id="Pg331" class="tei tei-anchor"></a> + hear his proper name, they would either bear it in mind and serve + him out another day, or they might so mar the fish he had caught + that he would get very little for them. Hence the fisherman can + extract heavy damages from anybody who mentions his name, or can + compel the thoughtless speaker to relieve him of the fish at a good + price so as to restore his luck.<a id="noteref_1245" name= + "noteref_1245" href="#note_1245"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1245</span></span></a> When + the Sulka of New Britain are near the territory of their enemies + the Gaktei, they take care not to mention them by their proper + name, believing that were they to do so, their foes would attack + and slay them. Hence in these circumstances they speak of the + Gaktei as <span class="tei tei-foreign"><span style= + "font-style: italic">o lapsiek</span></span>, that is, <span class= + "tei tei-q">“the rotten tree-trunks,”</span> and they imagine that + by calling them that they make the limbs of their dreaded enemies + ponderous and clumsy like logs.<a id="noteref_1246" name= + "noteref_1246" href="#note_1246"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1246</span></span></a> This + example illustrates the extremely materialistic view which these + savages take of the nature of words; they suppose that the mere + utterance of an expression signifying clumsiness will + homoeopathically affect with clumsiness the limbs of their distant + foemen. Another illustration of this curious misconception is + furnished by a Caffre superstition that the character of a young + thief can be reformed by shouting his name over a boiling kettle of + medicated water, then clapping a lid on the kettle and leaving the + name to steep in the water for several days. It is not in the least + necessary that the thief should be aware of the use that is being + made of his name behind his back; the moral reformation will be + effected without his knowledge.<a id="noteref_1247" name= + "noteref_1247" href="#note_1247"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1247</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">In order to avoid the use of + people's own names, parents are sometimes named after their + children, uncles and aunts after their nephews and nieces, and + so forth. The common custom of naming parents after their + children seems to arise from a reluctance to mention the real + names of persons addressed or directly referred to.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When it is + deemed necessary that a man's real name should be kept secret, it + is often customary, as we have seen, to call him by a surname or + nickname. As distinguished from the real or primary names, these + secondary names are apparently held to be no part of the man + himself, so that they may be freely used and divulged to everybody + without endangering his safety thereby. Sometimes in order to avoid + the use of his own name a man will be called after his child. Thus + we are informed that <span class="tei tei-q">“the Gippsland + <span class="tei tei-pb" id="page332">[pg 332]</span><a name= + "Pg332" id="Pg332" class="tei tei-anchor"></a> blacks objected + strongly to let any one outside the tribe know their names, lest + their enemies, learning them, should make them vehicles of + incantation, and so charm their lives away. As children were not + thought to have enemies, they used to speak of a man as + <span class="tei tei-q">‘the father, uncle, or cousin of + So-and-so,’</span> naming a child; but on all occasions abstained + from mentioning the name of a grown-up person.”</span><a id= + "noteref_1248" name="noteref_1248" href="#note_1248"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1248</span></span></a> + Similarly among the Nufoors of Dutch New Guinea, grown-up persons + who are related by marriage may not mention each other's names, but + it is lawful to mention the names of children; hence in order to + designate a person whose name they may not pronounce they will + speak of him or her as the father or mother of So-and-so.<a id= + "noteref_1249" name="noteref_1249" href="#note_1249"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1249</span></span></a> The + Alfoors of Poso, in Celebes, will not pronounce their own names. + Among them, accordingly, if you wish to ascertain a person's name, + you ought not to ask the man himself, but should enquire of others. + But if this is impossible, for example, when there is no one else + near, you should ask him his child's name, and then address him as + the <span class="tei tei-q">“Father of So-and-so.”</span> Nay, + these Alfoors are shy of uttering the names even of children; so + when a boy or girl has a nephew or niece, he or she is addressed as + <span class="tei tei-q">“Uncle of So-and-so,”</span> or + <span class="tei tei-q">“Aunt of So-and-so.”</span><a id= + "noteref_1250" name="noteref_1250" href="#note_1250"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1250</span></span></a> In + pure Malay society, we are told, a man is never asked his name, and + the custom of naming parents after their children is adopted only + as a means of avoiding the use of the parents' own names. The + writer who makes this statement adds in confirmation of it that + childless persons are named after their younger brothers.<a id= + "noteref_1251" name="noteref_1251" href="#note_1251"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1251</span></span></a> + Among the land Dyaks of northern Borneo children as they grow up + are called, according to their sex, the father or mother of a child + of their father's or mother's younger brother, or sister,<a id= + "noteref_1252" name="noteref_1252" href="#note_1252"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1252</span></span></a> that + is, <span class="tei tei-pb" id="page333">[pg 333]</span><a name= + "Pg333" id="Pg333" class="tei tei-anchor"></a> they are called the + father or mother of what we should call their first cousin. The + Caffres used to think it discourteous to call a bride by her own + name, so they would call her <span class="tei tei-q">“the Mother of + So-and-so,”</span> even when she was only betrothed, far less a + wife and a mother.<a id="noteref_1253" name="noteref_1253" href= + "#note_1253"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1253</span></span></a> + Among the Kukis and Zemis or Kacha Nagas of Assam parents drop + their own names after the birth of a child and are named Father and + Mother of So-and-so. Childless couples go by the names of + <span class="tei tei-q">“the childless father,”</span> <span class= + "tei tei-q">“the childless mother,”</span> <span class= + "tei tei-q">“the father of no child,”</span> <span class= + "tei tei-q">“the mother of no child.”</span><a id="noteref_1254" + name="noteref_1254" href="#note_1254"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1254</span></span></a> A + Zulu woman may not utter her husband's name; if she speaks to or of + him she says, <span class="tei tei-q">“Father of So-and-so,”</span> + mentioning the name of one of his children.<a id="noteref_1255" + name="noteref_1255" href="#note_1255"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1255</span></span></a> A + Hindoo woman will not name her husband. If she has to refer to him + she will designate him as the father of her child or by some other + periphrasis.<a id="noteref_1256" name="noteref_1256" href= + "#note_1256"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1256</span></span></a> The + widespread custom of naming a father after his child has sometimes + been supposed to spring from a desire on the father's part to + assert his paternity, apparently as a means of obtaining those + rights over his children which had previously, under a system of + mother-kin, been possessed by the mother.<a id="noteref_1257" name= + "noteref_1257" href="#note_1257"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1257</span></span></a> But + this explanation does not account for the parallel custom of naming + the mother after her child, which seems commonly to co-exist with + the practice of naming the father after the child. Still less, if + possible, does it apply to the customs of calling childless couples + the father and mother of children which do not exist, of naming + people after their younger brothers, and of <span class= + "tei tei-pb" id="page334">[pg 334]</span><a name="Pg334" id="Pg334" + class="tei tei-anchor"></a> designating children as the uncles and + aunts of So-and-so, or as the fathers and mothers of their first + cousins. But all these practices are explained in a simple and + natural way if we suppose that they originate in a reluctance to + utter the real names of persons addressed or directly referred to. + That reluctance is probably based partly on a fear of attracting + the notice of evil spirits, partly on a dread of revealing the name + to sorcerers, who would thereby obtain a handle for injuring the + owner of the name.<a id="noteref_1258" name="noteref_1258" href= + "#note_1258"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1258</span></span></a></p> + </div><span class="tei tei-pb" id="page335">[pg 335]</span><a name= + "Pg335" id="Pg335" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc71" id="toc71"></a> <a name="pdf72" id="pdf72"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 2. Names of Relations + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of persons related to + the speaker by blood and especially by marriage may often not + be mentioned. Women's speech among the Caffres.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It might + naturally be expected that the reserve so commonly maintained with + regard to personal names would be dropped or at least relaxed among + relations and friends. But the reverse of this is often the case. + It is precisely the persons most intimately connected by blood and + especially by marriage to whom the rule applies with the greatest + stringency. Such people are often forbidden, not only to pronounce + each other's names, but even to utter ordinary words which resemble + or have a single syllable in common with these names. The persons + who are thus mutually debarred from mentioning each other's names + are especially husbands and wives, a man and his wife's parents, + and a woman and her husband's father. For example, among the + Caffres of South Africa a woman may not publicly pronounce the + birth-name of her husband or of any of his brothers, nor may she + use the interdicted word in its ordinary sense. If her husband, for + instance, be called u-Mpaka, from <span class= + "tei tei-foreign"><span style= + "font-style: italic">impaka</span></span>, a small feline animal, + she must speak of that beast by some other name.<a id= + "noteref_1259" name="noteref_1259" href="#note_1259"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1259</span></span></a> + Further, a Caffre wife is forbidden to pronounce <span class= + "tei tei-pb" id="page336">[pg 336]</span><a name="Pg336" id="Pg336" + class="tei tei-anchor"></a> even mentally the names of her + father-in-law and of all her husband's male relations in the + ascending line; and whenever the emphatic syllable of any of their + names occurs in another word, she must avoid it by substituting + either an entirely new word, or, at least, another syllable in its + place. Hence this custom has given rise to an almost distinct + language among the women, which the Caffres call <span class= + "tei tei-foreign"><span style="font-style: italic">Ukuteta + Kwabafazi</span></span> or <span class="tei tei-q">“women's + speech.”</span><a id="noteref_1260" name="noteref_1260" href= + "#note_1260"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1260</span></span></a> The + interpretation of this <span class="tei tei-q">“women's + speech”</span> is naturally very difficult, <span class= + "tei tei-q">“for no definite rules can be given for the formation + of these substituted words, nor is it possible to form a dictionary + of them, their number being so great—since there may be many women, + even in the same tribe, who would be no more at liberty to use the + substitutes employed by some others, than they are to use the + original words themselves.”</span><a id="noteref_1261" name= + "noteref_1261" href="#note_1261"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1261</span></span></a> A + Caffre man, on his side, may not mention the name of his + mother-in-law, nor may she pronounce his; but he is free to utter + words in which the emphatic syllable of her name occurs.<a id= + "noteref_1262" name="noteref_1262" href="#note_1262"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1262</span></span></a> In + Northern Nyassaland no woman will speak the name of her husband or + even use a word that may be synonymous with it. If she were to call + him by his proper name, she believes it would be unlucky and would + affect her powers of conception. In like manner women abstain, for + superstitious reasons, from using the common names of articles of + food, which they designate by terms peculiar to themselves.<a id= + "noteref_1263" name="noteref_1263" href="#note_1263"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1263</span></span></a> + Among the Kondes, at the north-western end of Lake <span class= + "tei tei-pb" id="page337">[pg 337]</span><a name="Pg337" id="Pg337" + class="tei tei-anchor"></a> Nyassa, a woman may not mention the + name of her father-in-law; indeed she may not even speak to him nor + see him.<a id="noteref_1264" name="noteref_1264" href= + "#note_1264"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1264</span></span></a> + Among the Barea and Bogos of Eastern Africa a woman never mentions + her husband's name; a Bogo wife would rather be unfaithful to him + than commit the monstrous sin of allowing his name to pass her + lips.<a id="noteref_1265" name="noteref_1265" href= + "#note_1265"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1265</span></span></a> + Among the Haussas <span class="tei tei-q">“the first-born son is + never called by his parents by his name; indeed they will not even + speak with him if other people are present. The same rule holds + good of the first husband and the first wife.”</span><a id= + "noteref_1266" name="noteref_1266" href="#note_1266"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1266</span></span></a> In + antiquity Ionian women would not call their husbands by their + names.<a id="noteref_1267" name="noteref_1267" href= + "#note_1267"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1267</span></span></a> + While the rites of Ceres were being performed in Rome, no one might + name a father or a daughter.<a id="noteref_1268" name= + "noteref_1268" href="#note_1268"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1268</span></span></a> + Among the South Slavs at the present day husbands and wives will + not mention each other's names, and a young wife may not call any + of her housemates by their true names; she must invent or at least + adopt other names for them.<a id="noteref_1269" name="noteref_1269" + href="#note_1269"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1269</span></span></a> A + Kirghiz woman dares not pronounce the names of the older relations + of her husband, nor even use words which resemble them in sound. + For example, if one of these relations is called Shepherd, she may + not speak of sheep, but must call them <span class="tei tei-q">“the + bleating ones”</span>; if his name is Lamb, she must refer to lambs + as <span class="tei tei-q">“the young of the bleating + ones.”</span><a id="noteref_1270" name="noteref_1270" href= + "#note_1270"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1270</span></span></a> + After marriage an Aino wife may not mention her husband's name; to + do so would be deemed equivalent to killing him.<a id= + "noteref_1271" name="noteref_1271" href="#note_1271"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1271</span></span></a> + Among the Sgaus, a Karen tribe of Burma, children never mention + their parents' names.<a id="noteref_1272" name="noteref_1272" href= + "#note_1272"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1272</span></span></a> A + Toda man may not utter the names of his mother's brother, his + grandfather and grandmother, his wife's mother, and of the man from + whom he has received <span class="tei tei-pb" id="page338">[pg + 338]</span><a name="Pg338" id="Pg338" class="tei tei-anchor"></a> + his wife, who is usually the wife's father. All these names are + tabooed to him in the lifetime of the persons who bear them, and + after death the prohibitions are not only maintained but + extended.<a id="noteref_1273" name="noteref_1273" href= + "#note_1273"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1273</span></span></a> In + southern India wives believe that to tell their husband's name or + to pronounce it even in a dream would bring him to an untimely end. + Further, they may not mention the names of their parents, their + parents-in-law, and their brothers-in-law and sisters-in-law.<a id= + "noteref_1274" name="noteref_1274" href="#note_1274"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1274</span></span></a> + Among the Ojebways husbands and wives never mention each other's + names;<a id="noteref_1275" name="noteref_1275" href= + "#note_1275"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1275</span></span></a> + among the Omahas a man and his father-in-law and mother-in-law will + on no account utter each other's names in company.<a id= + "noteref_1276" name="noteref_1276" href="#note_1276"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1276</span></span></a> A + Dacota <span class="tei tei-q">“is not allowed to address or to + look towards his wife's mother, especially, and the woman is shut + off from familiar intercourse with her husband's father and others, + and etiquette prohibits them from speaking the names of their + relatives by marriage.”</span> <span class="tei tei-q">“None of + their customs,”</span> adds the same writer, <span class= + "tei tei-q">“is more tenacious of life than this; and no family law + is more binding.”</span><a id="noteref_1277" name="noteref_1277" + href="#note_1277"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1277</span></span></a> In + the Nishinam tribe of California <span class="tei tei-q">“a husband + never calls his wife by name on any account, and it is said that + divorces have been produced by no other provocation than + that.”</span><a id="noteref_1278" name="noteref_1278" href= + "#note_1278"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1278</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of relations, especially of + persons related to the speaker by marriage, may not be + mentioned in the East Indies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Battas or + Bataks of Sumatra display a great aversion to mentioning their own + names and a still greater aversion to mentioning the names of their + parents, grandparents, or elder blood-relations. Politeness forbids + the putting of direct questions on this subject, so that the + investigation of personal identity becomes difficult and laborious. + When a Batta expects to be questioned as to his relations, he will + usually provide himself with a friend to answer for him.<a id= + "noteref_1279" name="noteref_1279" href="#note_1279"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1279</span></span></a> A + Batak man may never mention the names of his wife, his + daughter-in-law and of his son-in-law; a woman is most particularly + forbidden to mention the name of the man who <span class= + "tei tei-pb" id="page339">[pg 339]</span><a name="Pg339" id="Pg339" + class="tei tei-anchor"></a> has married her daughter.<a id= + "noteref_1280" name="noteref_1280" href="#note_1280"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1280</span></span></a> + Among the Karo-Bataks the forbidden names are those of parents, + uncles, aunts, parents-in-law, brothers and sisters, and especially + grandparents.<a id="noteref_1281" name="noteref_1281" href= + "#note_1281"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1281</span></span></a> + Among the Dyaks a child never pronounces the names of his parents, + and is angry if any one else does so in his presence. A husband + never calls his wife by her name, and she never calls him by his. + If they have children, they name each other after them, + <span class="tei tei-q">“Father of So-and-so”</span> and + <span class="tei tei-q">“Mother of So-and-so”</span>; if they have + no children they use the pronouns <span class= + "tei tei-q">“he”</span> and <span class="tei tei-q">“she,”</span> + or an expression such as <span class="tei tei-q">“he or she whom I + love”</span>; and in general, members of a Dyak family do not + mention each other's names.<a id="noteref_1282" name="noteref_1282" + href="#note_1282"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1282</span></span></a> + Moreover, when the personal names happen also, as they often do, to + be names of common objects, the Dyak is debarred from designating + these objects by their ordinary names. For instance, if a man or + one of his family is called Bintang, which means <span class= + "tei tei-q">“star,”</span> he must not call a star a star + (<span class="tei tei-foreign"><span style= + "font-style: italic">bintang</span></span>); he must call it a + <span class="tei tei-foreign"><span style= + "font-style: italic">pariama</span></span>. If he or a member of + his domestic circle bears the name of Bulan, which means + <span class="tei tei-q">“moon,”</span> he may not speak of the moon + as the moon (<span class="tei tei-foreign"><span style= + "font-style: italic">bulan</span></span>); he must call it + <span class="tei tei-foreign"><span style= + "font-style: italic">penala</span></span>. Hence it comes about + that in the Dyak language there are two sets of distinct names for + many objects.<a id="noteref_1283" name="noteref_1283" href= + "#note_1283"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1283</span></span></a> + Among the sea Dyaks of Sarawak a man may not pronounce the name of + his father-in-law or mother-in-law without incurring the wrath of + the spirits. And since he reckons as his father-in-law and + mother-in-law not only the father and mother of his own wife, but + also the fathers and mothers of his brothers' wives and sisters' + husbands, and likewise the fathers and mothers of all his cousins, + the number of tabooed names may be very considerable and the + opportunities of error correspondingly numerous. To make confusion + worse confounded, the names of persons are often the names of + common things, such as moon, bridge, <span class="tei tei-pb" id= + "page340">[pg 340]</span><a name="Pg340" id="Pg340" class= + "tei tei-anchor"></a> barley, cobra, leopard; so that when any of a + man's many fathers-in-law and mothers-in-law are called by such + names, these common words may not pass his lips.<a id= + "noteref_1284" name="noteref_1284" href="#note_1284"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1284</span></span></a> + Among the Dyaks of Landak and Tajan it is forbidden to mention the + names of parents and grandparents, sometimes also of + great-grandparents, whether they are alive or dead.<a id= + "noteref_1285" name="noteref_1285" href="#note_1285"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1285</span></span></a> + Among the Alfoors or Toradjas of Poso, in central Celebes, you may + not pronounce the names of your father, mother, grandparents, and + other near relations. But the strictest taboo is on the names of + parents-in-law. A son-in-law and a daughter-in-law may not only + never mention the names of their parents-in-law, but if the names + happen to be ordinary words of the language, they may never allow + the words in their common significance to pass their lips. For + example, if my father is called Njara (<span class= + "tei tei-q">“horse”</span>), I may not speak of him by that name; + but in speaking of the animal I am free to use the word horse + (<span class="tei tei-foreign"><span style= + "font-style: italic">njara</span></span>). But if my father-in-law + is called Njara, the case is different, for then not only may I not + refer to him by his name, but I may not even call a horse a horse; + in speaking of the animal I must use some other word. The + missionary who reports the custom is acquainted with a man whose + mother-in-law rejoices in the name of Ringgi (<span class= + "tei tei-q">“rixdollar”</span>). When this man has occasion to + refer to real rixdollars, he alludes to them delicately as + <span class="tei tei-q">“large guilders”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">roepia + bose</span></span>). Another man may not use the ordinary word for + water (<span class="tei tei-foreign"><span style= + "font-style: italic">oewe</span></span>); in speaking of water he + employs a word (<span class="tei tei-foreign"><span style= + "font-style: italic">owai</span></span>) taken from a different + dialect. Indeed, among these Alfoors it is the common practice in + such cases to replace the forbidden word by a kindred word of the + same significance borrowed from another dialect. In this way many + fresh terms or new forms of an old word pass into general + circulation.<a id="noteref_1286" name="noteref_1286" href= + "#note_1286"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1286</span></span></a> + Among the Alfoors of Minahassa, <span class="tei tei-pb" id= + "page341">[pg 341]</span><a name="Pg341" id="Pg341" class= + "tei tei-anchor"></a> in northern Celebes, the custom is carried + still further so as to forbid the use even of words which merely + resemble the personal names in sound. It is especially the name of + a father-in-law which is thus laid under an interdict. If he, for + example, is called Kalala, his son-in-law may not speak of a horse + by its common name <span class="tei tei-foreign"><span style= + "font-style: italic">kawalo</span></span>; he must call it a + <span class="tei tei-q">“riding-beast”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">sasakajan</span></span>).<a id="noteref_1287" + name="noteref_1287" href="#note_1287"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1287</span></span></a> So + among the Alfoors of the island of Buru it is taboo to mention the + names of parents and parents-in-law, or even to speak of common + objects by words which resemble these names in sound. Thus, if your + mother-in-law is called Dalu, which means <span class= + "tei tei-q">“betel,”</span> you may not ask for betel by its + ordinary name, you must ask for <span class="tei tei-q">“red + mouth”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">mue miha</span></span>); if you want + betel-leaf, you may not say betel-leaf (<span class= + "tei tei-foreign"><span style="font-style: italic">dalu + 'mun</span></span>), you must say <span class= + "tei tei-foreign"><span style="font-style: italic">karon + fenna</span></span>. In the same island it is also taboo to mention + the name of an elder brother in his presence.<a id="noteref_1288" + name="noteref_1288" href="#note_1288"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1288</span></span></a> + Transgressions of these rules are punished with fines.<a id= + "noteref_1289" name="noteref_1289" href="#note_1289"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1289</span></span></a> In + Bolang Mongondo, a district in the west of Celebes, the + unmentionable names are those of parents, parents-in-law, uncles + and aunts.<a id="noteref_1290" name="noteref_1290" href= + "#note_1290"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1290</span></span></a> + Among the Alfoors of Halmahera a son-in-law may never use his + father-in-law's name in speaking to him; he must simply address him + as <span class="tei tei-q">“Father-in-law.”</span><a id= + "noteref_1291" name="noteref_1291" href="#note_1291"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1291</span></span></a> In + Sunda it is thought that a particular crop would be spoilt if a man + were to mention the names of his father and mother.<a id= + "noteref_1292" name="noteref_1292" href="#note_1292"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1292</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of persons related by + marriage to the speaker are tabooed in New Guinea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Nufoors, as we have seen,<a id="noteref_1293" name="noteref_1293" + href="#note_1293"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1293</span></span></a> + persons who are related to each other by marriage are forbidden to + mention <span class="tei tei-pb" id="page342">[pg + 342]</span><a name="Pg342" id="Pg342" class="tei tei-anchor"></a> + each other's names. Among the connexions whose names are thus + tabooed are wife, mother-in-law, father-in-law, your wife's uncles + and aunts and also her grand-uncles and grand-aunts, and the whole + of your wife's or your husband's family in the same generation as + yourself, except that men may mention the names of their + brothers-in-law, though women may not. The taboo comes into + operation as soon as the betrothal has taken place and before the + marriage has been celebrated. Families thus connected by the + betrothal of two of their members are not only forbidden to + pronounce each other's names; they may not even look at each other, + and the rule gives rise to the most comical scenes when they happen + to meet unexpectedly. And not merely the names themselves, but any + words that sound like them are scrupulously avoided and other words + used in their place. If it should chance that a person has + inadvertently uttered a forbidden name, he must at once throw + himself on the floor and say, <span class="tei tei-q">“I have + mentioned a wrong name. I throw it through the chinks of the floor + in order that I may eat well.”</span><a id="noteref_1294" name= + "noteref_1294" href="#note_1294"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1294</span></span></a> In + German New Guinea near relations by marriage, particularly + father-in-law and daughter-in-law, mother-in-law and son-in-law, as + well as brothers-in-law and sisters-in-law, must see as little of + each other as possible; they may not converse together and they may + not mention each other's names, not even when these names have + passed to younger members of the family. Thus if a child is called + after its deceased paternal grandfather, the mother may not call + her child by its name but must employ another name for the + purpose.<a id="noteref_1295" name="noteref_1295" href= + "#note_1295"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1295</span></span></a> + Among the Yabim, for example, on the south-east coast of German New + Guinea, parents-in-law may neither be touched nor named. Even when + their names are borne by other people or are the ordinary names of + common objects, they may not pass the lips of their sons-in-law and + daughters-in-law.<a id="noteref_1296" name="noteref_1296" href= + "#note_1296"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1296</span></span></a> + Among the western tribes of British New <span class="tei tei-pb" + id="page343">[pg 343]</span><a name="Pg343" id="Pg343" class= + "tei tei-anchor"></a> Guinea the principal taboo or <span class= + "tei tei-foreign"><span style= + "font-style: italic">sabi</span></span>, as it is there called, + concerns the names of relatives by marriage. A man may not mention + the name of his wife's father, mother, elder sister, or elder + brother, nor the name of any male or female relative of her father + or mother, so long as the relative in question is a member of the + same tribe as the speaker. The names of his wife's younger brothers + and sisters are not tabooed to him. The same law applies to a woman + with reference to the names of her husband's relatives. As a + general rule, this taboo does not extend outside the tribal + boundaries. Hence when a man or woman marries out of his or her + tribe, the taboo is usually not applied. And when members of one + tribe, who may not pronounce each other's names at home, are away + from their own territory, they are no longer strictly bound to + observe the prohibition. A breach of the taboo has to be atoned for + by the offender paying a fine to the person whose name he has taken + in vain. Until that has been done, neither of the parties + concerned, if they are males, may enter the men's club-house. In + the old times the offended party might recover his social standing + by cutting off somebody else's head.<a id="noteref_1297" name= + "noteref_1297" href="#note_1297"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1297</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of persons related by + marriage to the speaker are tabooed in Melanesia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the western + islands of Torres Straits a man never mentioned the personal names + of his father-in-law, mother-in-law, brother-in-law, and + sister-in-law; and a woman was subject to the same restrictions. A + brother-in-law might be spoken of as the husband or brother of some + one whose name it was lawful to mention; and similarly a + sister-in-law might be called the wife of So-and-so. If a man by + chance used the personal name of his brother-in-law, he was ashamed + and hung his head. His shame was only relieved when he had made a + present as compensation to the man whose name he had taken in vain. + The same compensation was made to a sister-in-law, a father-in-law, + and a mother-in-law for the accidental mention of their names. This + <span class="tei tei-pb" id="page344">[pg 344]</span><a name= + "Pg344" id="Pg344" class="tei tei-anchor"></a> disability to use + the personal names of relatives by marriage was associated with the + custom, so common throughout the world, that a man or woman is not + allowed to speak to these relatives. If a man wished to communicate + with his father-in-law or mother-in-law, he spoke to his wife and + she spoke to her parent. When direct communication became + absolutely necessary, it was said that a man might talk to his + father-in-law or mother-in-law a very little in a low voice. The + behaviour towards a brother-in-law was the same.<a id= + "noteref_1298" name="noteref_1298" href="#note_1298"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1298</span></span></a> + Similar taboos on the names of persons connected by marriage are in + force in New Britain and New Ireland.<a id="noteref_1299" name= + "noteref_1299" href="#note_1299"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1299</span></span></a> + Among the natives who inhabit the coast of the Gazelle Peninsula in + New Britain to mention the name of a brother-in-law is the grossest + possible affront you can offer to him; it is a crime punishable + with death.<a id="noteref_1300" name="noteref_1300" href= + "#note_1300"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1300</span></span></a> In + the Santa Cruz and Reef Islands a man is forbidden to pronounce the + name of his mother-in-law, and he may never see her face so long as + he lives. She on her side lies under similar restrictions in regard + to him. Further, a man is prohibited from mentioning the name of + his son-in-law, though he is allowed to look at him. And if a + husband has paid money for his wife to several men, none of these + men may ever utter his name or look him in the face. If one of them + did by chance look at him, the offended husband would destroy some + of the offender's property.<a id="noteref_1301" name="noteref_1301" + href="#note_1301"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1301</span></span></a> In + New Caledonia a brother may not mention his sister's name, and she + may not mention his. The same rule is observed by male and female + cousins in regard to each other's names.<a id="noteref_1302" name= + "noteref_1302" href="#note_1302"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1302</span></span></a> In + the Banks' Islands, Melanesia, the taboos laid on the names of + persons connected by marriage are very strict. A man will not + mention the name of his father-in-law, much less <span class= + "tei tei-pb" id="page345">[pg 345]</span><a name="Pg345" id="Pg345" + class="tei tei-anchor"></a> the name of his mother-in-law, nor may + he name his wife's brother; but he may name his wife's sister—she + is nothing to him. A woman may not name her father-in-law, nor on + any account her son-in-law. Two people whose children have + intermarried are also debarred from mentioning each other's names. + And not only are all these persons forbidden to utter each other's + names; they may not even pronounce ordinary words which chance to + be either identical with these names or to have any syllables in + common with them. <span class="tei tei-q">“A man on one occasion + spoke to me of his house as a shed, and when that was not + understood, went and touched it with his hand to shew what he + meant; a difficulty being still made, he looked round to be sure + that no one was near and whispered, not the name of his son's wife, + but the respectful substitute for her name, <span class= + "tei tei-foreign"><span style="font-style: italic">amen + Mulegona</span></span>, she who was with his son, and whose name + was Tuwarina, Hind-house.”</span> Again, we hear of a native of + these islands who might not use the common words for <span class= + "tei tei-q">“pig”</span> and <span class="tei tei-q">“to + die,”</span> because these words occurred in the polysyllabic name + of his son-in-law; and we are told of another unfortunate who might + not pronounce the everyday words for <span class= + "tei tei-q">“hand”</span> and <span class="tei tei-q">“hot”</span> + on account of his wife's brother's name, and who was even debarred + from mentioning the number <span class="tei tei-q">“one,”</span> + because the word for <span class="tei tei-q">“one”</span> formed + part of the name of his wife's cousin.<a id="noteref_1303" name= + "noteref_1303" href="#note_1303"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1303</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of relations tabooed in + Australia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It might be + expected that similar taboos on the names of relations and on words + resembling them would commonly occur among the aborigines of + Australia, and that some light might be thrown on their origin and + meaning by the primitive modes of thought and forms of society + prevalent among these savages. Yet this expectation can scarcely be + said to be fulfilled; for the evidence of the observance of such + customs in Australia is scanty and hardly of a nature to explain + their origin. We are told that there are instances <span class= + "tei tei-q">“in which the names of natives are never allowed to be + spoken, as those of a father or mother-in-law, of a son-in-law, and + some cases arising from a connection with each other's + wives.”</span><a id="noteref_1304" name="noteref_1304" href= + "#note_1304"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1304</span></span></a> + Among some Victorian tribes, a man never at <span class= + "tei tei-pb" id="page346">[pg 346]</span><a name="Pg346" id="Pg346" + class="tei tei-anchor"></a> any time mentioned the name of his + mother-in-law, and from the time of his betrothal to his death + neither she nor her sisters might ever look at or speak to him. He + might not go within fifty yards of their habitation, and when he + met them on a path they immediately left it, clapped their hands, + and covering up their heads with their rugs, walked in a stooping + posture and spoke in whispers until he had gone by. They might not + talk with him, and when he and they spoke to other people in each + other's presence, they used a special form of speech which went by + the name of <span class="tei tei-q">“turn tongue.”</span> This was + not done with any intention of concealing their meaning, for + <span class="tei tei-q">“turn tongue”</span> was understood by + everybody.<a id="noteref_1305" name="noteref_1305" href= + "#note_1305"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1305</span></span></a> A + writer, who enjoyed unusually favourable opportunities of learning + the language and customs of the Victorian aborigines, informs us + that <span class="tei tei-q">“A stupid custom existed among them, + which they called <span class="tei tei-foreign"><span style= + "font-style: italic">knal-oyne</span></span>. Whenever a female + child was promised in marriage to any man, from that very hour + neither he nor the child's mother were permitted to look upon or + hear each other speak nor hear their names mentioned by others; + for, if they did, they would immediately grow prematurely old and + die.”</span><a id="noteref_1306" name="noteref_1306" href= + "#note_1306"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1306</span></span></a> + Among the Gudangs of Cape York, in Queensland, and the Kowraregas + of the Prince of Wales Islands, a man carefully avoids speaking to + or even mentioning the name of his mother-in-law, and his wife acts + similarly with regard to her father-in-law. <span class= + "tei tei-q">“Thus the mother of a person called Nuki—which means + water—is obliged to call water by another name.”</span><a id= + "noteref_1307" name="noteref_1307" href="#note_1307"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1307</span></span></a> In + the Booandik tribe of South Australia persons connected by + marriage, except husbands and wives, spoke to each other in a low + whining voice, and employed words different from those in common + use.<a id="noteref_1308" name="noteref_1308" href= + "#note_1308"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1308</span></span></a> + Another writer, speaking of <span class="tei tei-pb" id= + "page347">[pg 347]</span><a name="Pg347" id="Pg347" class= + "tei tei-anchor"></a> the same tribe, says: <span class= + "tei tei-q">“Mothers-in-law and sons-in-law studiously avoid each + other. A father-in-law converses with his son-in-law in a low tone + of voice, and in a phraseology differing somewhat from the ordinary + one.”</span><a id="noteref_1309" name="noteref_1309" href= + "#note_1309"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1309</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">These taboos can hardly be + accounted for by the intermarriage of tribes speaking different + languages. Differences of language between husbands and wives. + Intermixture of races speaking different languages would hardly + account for the taboos on the names of relations.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It will perhaps + occur to the reader that customs of this latter sort may possibly + have originated in the intermarriage of tribes speaking different + languages; and there are some Australian facts which seem at first + sight to favour this supposition. Thus with regard to the natives + of South Australia we are told that <span class="tei tei-q">“the + principal mark of distinction between the tribes is difference of + language or dialect; where the tribes intermix greatly no + inconvenience is experienced on this account, as every person + understands, in addition to his own dialect, that of the + neighbouring tribe; the consequence is that two persons commonly + converse in two languages, just as an Englishman and German would + hold a conversation, each person speaking his own language, but + understanding that of the other as well as his own. This + peculiarity will often occur in one family through intermarriages, + neither party ever thinking of changing his or her dialect for that + of the other. Children do not always adopt the language of the + mother, but that of the tribe among whom they live.”</span><a id= + "noteref_1310" name="noteref_1310" href="#note_1310"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1310</span></span></a> + Among some tribes of western Victoria a man was actually forbidden + to marry a wife who spoke the same dialect as himself; and during + the preliminary visit, which each paid to the tribe of the other, + neither was permitted to speak the language of the tribe which he + or she was visiting. The children spoke the language of their + father and might never mix it with any other. To her children the + mother spoke in their father's language, but to her husband she + spoke in her own, and he answered her in his; <span class= + "tei tei-q">“so that all conversation is carried on between husband + and wife in the same way as between an Englishman and a + Frenchwoman, each speaking his or her own language. This very + remarkable law explains the preservation of so many distinct + dialects within so limited a space, even where there are no + physical obstacles to ready and frequent <span class="tei tei-pb" + id="page348">[pg 348]</span><a name="Pg348" id="Pg348" class= + "tei tei-anchor"></a> communication between the + tribes.”</span><a id="noteref_1311" name="noteref_1311" href= + "#note_1311"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1311</span></span></a> So + amongst the Sakais, an aboriginal race of the Malay Peninsula, a + man goes to a considerable distance for a wife, generally to a + tribe who speak quite a different dialect.<a id="noteref_1312" + name="noteref_1312" href="#note_1312"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1312</span></span></a> The + Indian tribes of French Guiana have each their own dialect and + would hardly be able to understand each other, were it not that + almost every person marries a wife or a husband of a different + tribe, and thus the newcomers serve as interpreters between the + tribe in which they live and that in which they were born and + brought up.<a id="noteref_1313" name="noteref_1313" href= + "#note_1313"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1313</span></span></a> It + is well known that the Carib women spoke a language which differed + in some respects from that of the men, and the explanation + generally given of the difference is that the women preserved the + language of a race of whom the men had been exterminated and the + women married by the Caribs. This explanation is not, as some seem + to suppose, a mere hypothesis of the learned, devised to clear up a + curious discrepancy; it was a tradition current among the Caribs + themselves in the seventeenth century,<a id="noteref_1314" name= + "noteref_1314" href="#note_1314"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1314</span></span></a> and + as such it deserves serious attention. But there are other facts + which seem to point to a different explanation.<a id="noteref_1315" + name="noteref_1315" href="#note_1315"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1315</span></span></a> + Among the Carayahis, a tribe of Brazilian Indians on the Rio Grande + or Araguaya River, the dialect of the women differs from that of + the men. For the most part the differences are limited to the form + and sound of the <span class="tei tei-pb" id="page349">[pg + 349]</span><a name="Pg349" id="Pg349" class="tei tei-anchor"></a> + words; only a few words seem to be quite distinct in the two + dialects. The speech of the women appears to preserve older and + fuller forms than that of the men: for instance, <span class= + "tei tei-q">“girl”</span> is <span class= + "tei tei-foreign"><span style= + "font-style: italic">yadokoma</span></span> in the female speech + but <span class="tei tei-foreign"><span style= + "font-style: italic">yadôma</span></span> in the male; <span class= + "tei tei-q">“nail”</span> is <span class= + "tei tei-foreign"><span style= + "font-style: italic">desika</span></span> in the mouth of a woman + but <span class="tei tei-foreign"><span style= + "font-style: italic">desia</span></span> in the mouth of a + man.<a id="noteref_1316" name="noteref_1316" href= + "#note_1316"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1316</span></span></a> + However such remarkable differences are to be explained, a little + reflection will probably convince us that a mere intermixture of + races speaking different tongues could scarcely account for the + phenomena of language under consideration. For the reluctance to + mention the names or even syllables of the names of persons + connected with the speaker by marriage can hardly be separated from + the reluctance evinced by so many people to utter their own names + or the names of the dead or of chiefs and kings; and if the + reticence as to these latter names springs mainly from + superstition, we may infer that the reticence as to the former has + no better foundation. That the savage's unwillingness to mention + his own name is based, at least in part, on a superstitious fear of + the ill use that might be made of it by his foes, whether human or + spiritual, has already been shewn. It remains to examine the + similar usage in regard to the names of the dead and of royal + personages.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc73" id="toc73"></a> <a name="pdf74" id="pdf74"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 3. Names of the Dead + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of the dead are in + general not mentioned by the Australian aborigines.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The custom of + abstaining from all mention of the names of the dead was observed + in antiquity by the Albanians of the Caucasus,<a id="noteref_1317" + name="noteref_1317" href="#note_1317"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1317</span></span></a> and + at the present day it is in full force among many savage tribes. + Thus we are told that one of the customs most rigidly observed and + enforced amongst the Australian aborigines is never to mention the + name of a deceased person, whether male or female; to name aloud + one who has departed this life would be a gross violation of their + most sacred prejudices, and they carefully abstain from it.<a id= + "noteref_1318" name="noteref_1318" href="#note_1318"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1318</span></span></a> The + chief motive for this abstinence appears to be a <span class= + "tei tei-pb" id="page350">[pg 350]</span><a name="Pg350" id="Pg350" + class="tei tei-anchor"></a> fear of evoking the ghost, although the + natural unwillingness to revive past sorrows undoubtedly operates + also to draw the veil of oblivion over the names of the dead.<a id= + "noteref_1319" name="noteref_1319" href="#note_1319"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1319</span></span></a> Once + Mr. Oldfield so terrified a native by shouting out the name of a + deceased person, that the man fairly took to his heels and did not + venture to shew himself again for several days. At their next + meeting he bitterly reproached the rash white man for his + indiscretion; <span class="tei tei-q">“nor could I,”</span> adds + Mr. Oldfield, <span class="tei tei-q">“induce him by any means to + utter the awful sound of a dead man's name, for by so doing he + would have placed himself in the power of the malign + spirits.”</span><a id="noteref_1320" name="noteref_1320" href= + "#note_1320"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1320</span></span></a> On + another occasion, a Watchandie woman having mentioned the name of a + certain man, was informed that he had long been dead. At that she + became greatly excited and spat thrice to counteract the evil + effect of having taken a dead man's name into her lips. This custom + of spitting thrice, as Mr. Oldfield afterwards learned, was the + regular charm whereby the natives freed themselves from the power + of the dangerous spirits whom they had provoked by such a rash + act.<a id="noteref_1321" name="noteref_1321" href= + "#note_1321"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1321</span></span></a> + Among the aborigines of Victoria the dead were very rarely spoken + of, and then never by their names; they were referred to in a + subdued voice as <span class="tei tei-q">“the lost one”</span> or + <span class="tei tei-q">“the poor fellow that is no more.”</span> + To speak of them by name would, it was supposed, excite the + malignity of Couit-gil, the spirit of the departed, which hovers on + earth for a time before it departs for ever towards the setting + sun.<a id="noteref_1322" name="noteref_1322" href= + "#note_1322"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1322</span></span></a> Once + when a Kurnai <span class="tei tei-pb" id="page351">[pg + 351]</span><a name="Pg351" id="Pg351" class="tei tei-anchor"></a> + man was spoken to about a dead friend, soon after the decease, he + looked round uneasily and said, <span class="tei tei-q">“Do not do + that, he might hear you and kill me!”</span><a id="noteref_1323" + name="noteref_1323" href="#note_1323"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1323</span></span></a> If a + Kaiabara black dies, his tribes-people never mention his name, but + call him <span class="tei tei-foreign"><span style= + "font-style: italic">Wurponum</span></span>, <span class= + "tei tei-q">“the dead,”</span> and in order to explain who it is + that has died, they speak of his father, mother, brothers, and so + forth.<a id="noteref_1324" name="noteref_1324" href= + "#note_1324"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1324</span></span></a> Of + the tribes on the Lower Murray River we are told that when a person + dies <span class="tei tei-q">“they carefully avoid mentioning his + name; but if compelled to do so, they pronounce it in a very low + whisper, so faint that they imagine the spirit cannot hear their + voice.”</span><a id="noteref_1325" name="noteref_1325" href= + "#note_1325"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1325</span></span></a> + Amongst the tribes of Central Australia no one may utter the name + of the deceased during the period of mourning, unless it is + absolutely necessary to do so, and then it is only done in a + whisper for fear of disturbing and annoying the man's spirit which + is walking about in ghostly form. If the ghost hears his name + mentioned he concludes that his kinsfolk are not mourning for him + properly; if their grief were genuine they could not bear to bandy + his name about. Touched to the quick by their hard-hearted + indifference, the indignant ghost will come and trouble them in + dreams.<a id="noteref_1326" name="noteref_1326" href= + "#note_1326"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1326</span></span></a> In + these tribes no woman may ever again mention the name of a dead + person, but the restriction on the male sex is not so absolute, for + the name may be mentioned by men of the two subclasses to which the + wife's father and wife's brother of the deceased belong.<a id= + "noteref_1327" name="noteref_1327" href="#note_1327"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1327</span></span></a> + Among some tribes of north-western Australia a dead man's name is + never mentioned after his burial and he is only spoken of as + <span class="tei tei-q">“that one”</span>; otherwise they think + that he would return and frighten them at night in camp.<a id= + "noteref_1328" name="noteref_1328" href="#note_1328"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1328</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of the dead are not + uttered by the American Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same + reluctance to utter the names of the dead appears to prevail among + all the Indian tribes of America from Hudson's Bay Territory to + Patagonia. Among the <span class="tei tei-pb" id="page352">[pg + 352]</span><a name="Pg352" id="Pg352" class="tei tei-anchor"></a> + Iroquois, for example, the name of the deceased was never mentioned + after the period of mourning had expired.<a id="noteref_1329" name= + "noteref_1329" href="#note_1329"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1329</span></span></a> The + same rule was rigidly observed by the Indians of California and + Oregon; its transgression might be punished with a heavy fine or + even with death.<a id="noteref_1330" name="noteref_1330" href= + "#note_1330"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1330</span></span></a> Thus + among the Karok of California we are told that <span class= + "tei tei-q">“the highest crime one can commit is the <span class= + "tei tei-foreign"><span style= + "font-style: italic">pet-chi-é-ri</span></span>, the mere mention + of the dead relative's name. It is a deadly insult to the + survivors, and can be atoned for only by the same amount of + blood-money paid for wilful murder. In default of that they will + have the villain's blood.”</span><a id="noteref_1331" name= + "noteref_1331" href="#note_1331"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1331</span></span></a> + Amongst the Wintun, also of California, if some one in a group of + merry talkers inadvertently mentions the name of a deceased person, + <span class="tei tei-q">“straightway there falls upon all an awful + silence. No words can describe the shuddering and heart-sickening + terror which seizes upon them at the utterance of that fearful + word.”</span><a id="noteref_1332" name="noteref_1332" href= + "#note_1332"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1332</span></span></a> + Among the Goajiros of Colombia to mention the dead before his + kinsmen is a dreadful offence, which is often punished with death; + for if it happen on the <span class="tei tei-foreign"><span style= + "font-style: italic">rancho</span></span> of the deceased, in + presence of his nephew or uncle, they will assuredly kill the + offender on the spot if they can. But if he escapes, the penalty + resolves itself into a heavy fine, usually of two or more + oxen.<a id="noteref_1333" name="noteref_1333" href= + "#note_1333"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1333</span></span></a> So + among the Abipones of Paraguay to mention the departed by name was + a serious crime, which often led to blows and bloodshed. When it + was needful to refer to such an one, it was done by means of a + general phrase such as <span class="tei tei-q">“he who is no + more,”</span> eked out with particulars which served to identify + the person meant.<a id="noteref_1334" name="noteref_1334" href= + "#note_1334"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1334</span></span></a></p><span class="tei tei-pb" + id="page353">[pg 353]</span><a name="Pg353" id="Pg353" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Many other peoples are reluctant + to mention the names of the dead. This reluctance seems to be + based on a fear of the ghosts, whose attention might be + attracted by the mention of their names.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A similar + reluctance to mention the names of the dead is reported of peoples + so widely separated from each other as the Samoyeds of Siberia and + the Todas of southern India; the Mongols of Tartary and the Tuaregs + of the Sahara; the Ainos of Japan and the Akamba and Nandi of + central Africa; the Tinguianes of the Philippines and the + inhabitants of the Nicobar Islands, of Borneo, of Madagascar, and + of Tasmania.<a id="noteref_1335" name="noteref_1335" href= + "#note_1335"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1335</span></span></a> In + all cases, even where it is not expressly stated, the fundamental + reason for this avoidance is probably the fear of the ghost. That + this is the real motive with the Tuaregs of the Sahara we are + positively informed. They dread the return of the dead man's + spirit, and do all they can to avoid it by shifting their camp + after a death, ceasing for ever to pronounce the name of the + departed, and eschewing everything that might be regarded as an + evocation or recall of his soul. Hence they do not, like the Arabs, + designate individuals by adding to their personal names the names + of their fathers; they never speak of So-and-so, son of So-and-so; + they give to every man a name which will live and die with + him.<a id="noteref_1336" name="noteref_1336" href= + "#note_1336"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1336</span></span></a> So + among some of the Victorian tribes in <span class="tei tei-pb" id= + "page354">[pg 354]</span><a name="Pg354" id="Pg354" class= + "tei tei-anchor"></a> Australia personal names were rarely + perpetuated, because the natives believed that any one who adopted + the name of a deceased person would not live long;<a id= + "noteref_1337" name="noteref_1337" href="#note_1337"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1337</span></span></a> + probably his ghostly namesake was supposed to come and fetch him + away to the spirit-land. The Yabims of German New Guinea, who + believe that the spirits of the dead pass their time in the forest + eating unpalatable fruits, are unwilling to mention the names of + the deceased lest their ghosts should suspend their habitual + occupation to come and trouble the living.<a id="noteref_1338" + name="noteref_1338" href="#note_1338"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1338</span></span></a> In + Logea, one of the Samarai Archipelago, off the south-eastern end of + New Guinea, no custom is observed so strictly as the one which + forbids the naming of the dead in presence of their relations. To + say to a person <span class="tei tei-q">“Your fathers are + dead,”</span> is considered a direct challenge to fight; it is an + insult which must be avenged either by the death of the man who + pronounced these awful words, or by the death of one of his + relatives or friends. The uttering of the names of the dead is, + along with homicide, one of the chief causes of war in the island. + When it is necessary to refer to a dead man they designate him by + such a phrase as <span class="tei tei-q">“the father of + So-and-so,”</span> or <span class="tei tei-q">“the brother of + So-and-so.”</span><a id="noteref_1339" name="noteref_1339" href= + "#note_1339"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1339</span></span></a> Thus + the fear of mentioning the names of the dead gives rise to + circumlocutions of precisely the same sort as those which originate + in a reluctance to name living people. Among the Klallam Indians of + Washington State no person may bear the name of his deceased + father, grandfather, or any other direct ancestor in the paternal + line.<a id="noteref_1340" name="noteref_1340" href= + "#note_1340"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1340</span></span></a> The + Masai of eastern Africa are said to resort to a simple device which + enables them to speak of the dead freely without risk of the + inopportune appearance of the ghost. As soon as a man or woman + dies, they change his or her name, and henceforth always speak of + him or her by the new name, while the old name falls into oblivion, + and <span class="tei tei-pb" id="page355">[pg 355]</span><a name= + "Pg355" id="Pg355" class="tei tei-anchor"></a> to utter it in the + presence of a kinsman of the deceased is an insult which calls for + vengeance. They assume that the dead man will not know his new + name, and so will not answer to it when he hears it + pronounced.<a id="noteref_1341" name="noteref_1341" href= + "#note_1341"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1341</span></span></a> + Ghosts are notoriously dull-witted; nothing is easier than to dupe + them. However, according to another and more probable account, the + name of a Masai is not changed after his death; it is merely + suppressed, and he or she is referred to by a descriptive phrase, + such as <span class="tei tei-q">“my brother,”</span> <span class= + "tei tei-q">“my uncle,”</span> <span class="tei tei-q">“my + sister.”</span> To call a dead man by his name is deemed most + unlucky, and is never done except with the intention of doing harm + to his surviving family, who make great lamentations on such an + occasion.<a id="noteref_1342" name="noteref_1342" href= + "#note_1342"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1342</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The like fear leads people who + bear the same name as the dead to change it for another.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same fear of + the ghost, which moves people to suppress his old name, naturally + leads all persons who bear a similar name to exchange it for + another, lest its utterance should attract the attention of the + ghost, who cannot reasonably be expected to discriminate between + all the different applications of the same name. Thus we are told + that in the Adelaide and Encounter Bay tribes of South Australia + the repugnance to mentioning the names of those who have died + lately is carried so far, that persons who bear the same name as + the deceased abandon it, and either adopt temporary names or are + known by any others that happen to belong to them.<a id= + "noteref_1343" name="noteref_1343" href="#note_1343"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1343</span></span></a> The + same practice was observed by the aborigines of New South + Wales,<a id="noteref_1344" name="noteref_1344" href= + "#note_1344"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1344</span></span></a> and + is said to be observed by the tribes of the Lower Murray + River,<a id="noteref_1345" name="noteref_1345" href= + "#note_1345"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1345</span></span></a> and + of King George's Sound in western Australia.<a id="noteref_1346" + name="noteref_1346" href="#note_1346"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1346</span></span></a> A + similar custom prevails among some of the Queensland tribes; but + the prohibition to use the names of the dead is not permanent, + though it may last for many years. On the <span class="tei tei-pb" + id="page356">[pg 356]</span><a name="Pg356" id="Pg356" class= + "tei tei-anchor"></a> Bloomfield River, when a namesake dies, the + survivor is called Tanyu, a word whose meaning is unknown; or else + he or she receives a name which refers to the corpse, with the + syllable Wau prefixed to it. For example, he may be called + Wau-batcha, with reference to the place where the man was buried; + or Wau-wotchinyu (<span class="tei tei-q">“burnt”</span>), with + reference to the cremation of the body. And if there should be + several people in camp all bearing one of these allusive + designations, they are distinguished from each other by the mention + of the names of their mothers or other relatives, even though these + last have long been dead and gone. Whenever Mr. W. E. Roth, to whom + we owe this information, could obtain an explanation of the custom, + the reason invariably assigned was a fear that the ghost, hearing + himself called by name, might return and cause mischief.<a id= + "noteref_1347" name="noteref_1347" href="#note_1347"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1347</span></span></a> In + some Australian tribes the change of name thus brought about is + permanent; the old name is laid aside for ever, and the man is + known by his new name for the rest of his life, or at least until + he is obliged to change it again for a like reason.<a id= + "noteref_1348" name="noteref_1348" href="#note_1348"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1348</span></span></a> + Among the North American Indians all persons, whether men or women, + who bore the name of one who had just died were obliged to abandon + it and to adopt other names, which was formally done at the first + ceremony of mourning for the dead.<a id="noteref_1349" name= + "noteref_1349" href="#note_1349"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1349</span></span></a> In + some tribes to the east of the Rocky Mountains this change of name + lasted only during the season of mourning,<a id="noteref_1350" + name="noteref_1350" href="#note_1350"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1350</span></span></a> but + in other tribes on the Pacific Coast of North America it seems to + have been permanent.<a id="noteref_1351" name="noteref_1351" href= + "#note_1351"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1351</span></span></a> + Amongst the Masai also, when two men of the same tribe bear the + same name, and one of them dies, the survivor changes his + name.<a id="noteref_1352" name="noteref_1352" href= + "#note_1352"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1352</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sometimes all the near relations + of the deceased change their names.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Sometimes by an + extension of the same reasoning all the near relations of the + deceased change their names, whatever <span class="tei tei-pb" id= + "page357">[pg 357]</span><a name="Pg357" id="Pg357" class= + "tei tei-anchor"></a> they may happen to be, doubtless from a fear + that the sound of the familiar names might lure back the vagrant + spirit to its old home. Thus in some Victorian tribes the ordinary + names of all the next of kin were disused during the period of + mourning, and certain general terms, prescribed by custom, were + substituted for them. To call a mourner by his own name was + considered an insult to the departed, and often led to fighting and + bloodshed.<a id="noteref_1353" name="noteref_1353" href= + "#note_1353"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1353</span></span></a> + Among Indian tribes of north-western America near relations of the + deceased often change their names <span class="tei tei-q">“under an + impression that spirits will be attracted back to earth if they + hear familiar names often repeated.”</span><a id="noteref_1354" + name="noteref_1354" href="#note_1354"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1354</span></span></a> + Among the Kiowa Indians the name of the dead is never spoken in the + presence of the relatives, and on the death of any member of a + family all the others take new names. This custom was noted by + Raleigh's colonists on Roanoke Island more than three centuries + ago.<a id="noteref_1355" name="noteref_1355" href= + "#note_1355"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1355</span></span></a> + Among the Lengua Indians of the Gran Chaco in South America not + only is a dead man's name never mentioned, but all the survivors + change their names also. They say that Death has been among them + and has carried off a list of the living, and that he will soon + come back for more victims; hence in order to defeat his fell + purpose they change their names, believing that on his return + Death, though he has got them all on his list, will not be able to + identify them under their new names, and will depart to pursue the + search elsewhere.<a id="noteref_1356" name="noteref_1356" href= + "#note_1356"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1356</span></span></a> So + among the Guaycurus of the Gran Chaco, when a death had taken + place, the chief used to change the names of every person in the + tribe, man and woman, young and old, and it is said to have been + wonderful to observe how from that moment everybody remembered his + new name just as if he had borne it all his life.<a id= + "noteref_1357" name="noteref_1357" href="#note_1357"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1357</span></span></a> + Nicobarese mourners take new names in order to escape the unwelcome + attentions of the ghost; and <span class="tei tei-pb" id= + "page358">[pg 358]</span><a name="Pg358" id="Pg358" class= + "tei tei-anchor"></a> for the same purpose they disguise themselves + by shaving their heads so that the ghost is unable to recognise + them.<a id="noteref_1358" name="noteref_1358" href= + "#note_1358"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1358</span></span></a> The + Chukchees of Bering Strait believe that the souls of the dead turn + into malignant spirits who seek to harm the living. Hence when a + mother dies the name of her youngest and dearest child is changed, + in order that her ghost may not know the child.<a id="noteref_1359" + name="noteref_1359" href="#note_1359"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1359</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">When the name of the deceased is + that of a common object, the word is often dropped in ordinary + speech and another substituted for it.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Further, when + the name of the deceased happens to be that of some common object, + such as an animal, or plant, or fire, or water, it is sometimes + considered necessary to drop that word in ordinary speech and + replace it by another. A custom of this sort, it is plain, may + easily be a potent agent of change in language; for where it + prevails to any considerable extent many words must constantly + become obsolete and new ones spring up. And this tendency has been + remarked by observers who have recorded the custom in Australia, + America, and elsewhere. For example, with regard to the Australian + aborigines it has been noted that <span class="tei tei-q">“the + dialects change with almost every tribe. Some tribes name their + children after natural objects; and when the person so named dies, + the word is never again mentioned; another word has therefore to be + invented for the object after which the child was called.”</span> + The writer gives as an instance the case of a man whose name Karla + signified <span class="tei tei-q">“fire”</span>; when Karla died, a + new word for fire had to be introduced. <span class= + "tei tei-q">“Hence,”</span> adds the writer, <span class= + "tei tei-q">“the language is always changing.”</span><a id= + "noteref_1360" name="noteref_1360" href="#note_1360"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1360</span></span></a> In + the Moorunde tribe the name for <span class= + "tei tei-q">“teal”</span> used to be <span class= + "tei tei-foreign"><span style= + "font-style: italic">torpool</span></span>; but when a boy called + Torpool died, a new name (<span class= + "tei tei-foreign"><span style="font-style: italic">tilquaitch</span></span>) + was given to the bird, and the old name dropped out altogether from + the language of the tribe.<a id="noteref_1361" name="noteref_1361" + href="#note_1361"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1361</span></span></a> + Sometimes, however, such substitutes for common words were only in + vogue for a limited time after the death, and were then discarded + in favour of the old words. Thus among the Kowraregas of the Prince + of Wales' Islands and <span class="tei tei-pb" id="page359">[pg + 359]</span><a name="Pg359" id="Pg359" class="tei tei-anchor"></a> + the Gudangs of Cape York in Queensland, the names of the dead are + never mentioned without great reluctance, so that, for example, + when a man named Us, or quartz, died, the name of the stone was + changed to <span class="tei tei-foreign"><span style= + "font-style: italic">nattam ure</span></span>, <span class= + "tei tei-q">“the thing which is a namesake,”</span> but the + original word would gradually return to common use.<a id= + "noteref_1362" name="noteref_1362" href="#note_1362"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1362</span></span></a> + Again, a missionary, who lived among the Victorian aborigines, + remarks that <span class="tei tei-q">“it is customary among these + blacks to disuse a word when a person has died whose name was the + same, or even of the same sound. I find great difficulty in getting + blacks to repeat such words. I believe this custom is common to all + the Victorian tribes, though in course of time the word is resumed + again. I have seen among the Murray blacks the dead freely spoken + of when they have been dead some time.”</span><a id="noteref_1363" + name="noteref_1363" href="#note_1363"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1363</span></span></a> + Again, in the Encounter Bay tribe of South Australia, if a man of + the name of Ngnke, which means <span class= + "tei tei-q">“water,”</span> were to die, the whole tribe would be + obliged to use some other word to express water for a considerable + time after his decease. The writer who records this custom surmises + that it may explain the presence of a number of synonyms in the + language of the tribe.<a id="noteref_1364" name="noteref_1364" + href="#note_1364"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1364</span></span></a> This + conjecture is confirmed by what we know of some Victorian tribes + whose speech comprised a regular set of synonyms to be used instead + of the common terms by all members of a tribe in times of mourning. + For instance, if a man called Waa (<span class= + "tei tei-q">“crow”</span>) departed this life, during the period of + mourning for him nobody might call a crow a <span class= + "tei tei-foreign"><span style= + "font-style: italic">waa</span></span>; everybody had to speak of + the bird as a <span class="tei tei-foreign"><span style= + "font-style: italic">narrapart</span></span>. When a person who + rejoiced in the title of Ringtail Opossum (<span class= + "tei tei-foreign"><span style= + "font-style: italic">weearn</span></span>) had gone the way of all + flesh, his sorrowing relations and the tribe at large were bound + for a time to refer to ringtail opossums by the more sonorous name + of <span class="tei tei-foreign"><span style= + "font-style: italic">manuungkuurt</span></span>. If the community + were plunged in grief for the loss of a respected female who bore + the honourable name of Turkey Bustard, the proper name for turkey + bustards, which was <span class="tei tei-foreign"><span style= + "font-style: italic">barrim barrim</span></span>, went out, and + <span class="tei tei-foreign"><span style= + "font-style: italic">tillit tilliitsh</span></span> came in. And so + <span class="tei tei-pb" id="page360">[pg 360]</span><a name= + "Pg360" id="Pg360" class="tei tei-anchor"></a> <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">mutatis mutandis</span></span> with the names + of Black Cockatoo, Grey Duck, Gigantic Crane, Kangaroo, Eagle, + Dingo, and the rest.<a id="noteref_1365" name="noteref_1365" href= + "#note_1365"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1365</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">This custom has transformed some + of the languages of the American Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A similar custom + used to be constantly transforming the language of the Abipones of + Paraguay, amongst whom, however, a word once abolished seems never + to have been revived. New words, says the missionary Dobrizhoffer, + sprang up every year like mushrooms in a night, because all words + that resembled the names of the dead were abolished by proclamation + and others coined in their place. The mint of words was in the + hands of the old women of the tribe, and whatever term they stamped + with their approval and put in circulation was immediately accepted + without a murmur by high and low alike, and spread like wildfire + through every camp and settlement of the tribe. You would be + astonished, says the same missionary, to see how meekly the whole + nation acquiesces in the decision of a withered old hag, and how + completely the old familiar words fall instantly out of use and are + never repeated either through force of habit or forgetfulness. In + the seven years that Dobrizhoffer spent among these Indians the + native word for jaguar was changed thrice, and the words for + crocodile, thorn, and the slaughter of cattle underwent similar + though less varied vicissitudes. As a result of this habit, the + vocabularies of the missionaries teemed with erasures, old words + having constantly to be struck out as obsolete and new ones + inserted in their place.<a id="noteref_1366" name="noteref_1366" + href="#note_1366"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1366</span></span></a> + Similarly, a peculiar feature of the Comanche language is that a + portion of the vocabulary is continually changing. If, for example, + a person called Eagle or Bison dies, a new name is invented for the + bird or beast, because it is forbidden to mention the name of any + one who is dead.<a id="noteref_1367" name="noteref_1367" href= + "#note_1367"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1367</span></span></a> So + amongst the Kiowa Indians all words that suggest the name of a + deceased person are dropped for a term of years and other words + <span class="tei tei-pb" id="page361">[pg 361]</span><a name= + "Pg361" id="Pg361" class="tei tei-anchor"></a> are substituted for + them. The old word may after the lapse of years be restored, but it + often happens that the new one keeps its place and the original + word is entirely forgotten. Old men sometimes remember as many as + three different names which have been successively used for the + same thing. The new word is commonly a novel combination of + existing roots, or a novel use of a current word, rather than a + deliberately invented term.<a id="noteref_1368" name="noteref_1368" + href="#note_1368"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1368</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">A similar custom has modified + languages in Africa, Buru, New Guinea, the Caroline Islands, + and the Nicobarese.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Basagala, a + cattle-breeding people to the west of Uganda, cease to use a word + if it was the name of an influential person who has died. For + example, after the death of a chief named Mwenda, which means + <span class="tei tei-q">“nine,”</span> the name for the numeral was + changed.<a id="noteref_1369" name="noteref_1369" href= + "#note_1369"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1369</span></span></a> + <span class="tei tei-q">“On the death of a child, or a warrior, or + a woman amongst the Masai, the body is thrown away, and the + person's name is buried, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> it is never again mentioned + by the family. Should there be anything which is called by that + name, it is given another name which is not like that of the + deceased, For instance, if an unimportant person called Ol-onana + (he who is soft, or weak, or gentle) were to die, gentleness would + not be called <span class="tei tei-foreign"><span style= + "font-style: italic">enanai</span></span> in that kraal, but it + would be called by another name, such as <span class= + "tei tei-foreign"><span style= + "font-style: italic">epolpol</span></span> (it is smooth).... If an + elder dies leaving children, his name is not buried for his + descendants are named after him.”</span><a id="noteref_1370" name= + "noteref_1370" href="#note_1370"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1370</span></span></a> From + this statement, which is translated from a native account in the + Masai language, we may perhaps infer that among the Masai it is as + a rule only the childless dead whose names are avoided. In the + island of Buru it is unlawful to mention the names of the dead or + any words that resemble them in sound.<a id="noteref_1371" name= + "noteref_1371" href="#note_1371"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1371</span></span></a> In + many tribes of British New Guinea the names of persons are also the + names of common things. The people believe that if the name of a + deceased person is pronounced, his spirit will return, and as they + have no wish to see it back among them the mention of his name is + tabooed and a new word <span class="tei tei-pb" id="page362">[pg + 362]</span><a name="Pg362" id="Pg362" class="tei tei-anchor"></a> + is created to take its place, whenever the name happens to be a + common term of the language.<a id="noteref_1372" name= + "noteref_1372" href="#note_1372"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1372</span></span></a> Thus + at Waga-waga, near the south-eastern extremity of New Guinea, the + names of the dead become taboo immediately after death, and if they + are, as generally happens, the names of common objects, new words + must be adopted for these things and the old words are dropped from + the language, so long at least as the memory of the dead survives. + For example, when a man died whose name Binama meant <span class= + "tei tei-q">“hornbill,”</span> a new name <span class= + "tei tei-foreign"><span style= + "font-style: italic">ambadina</span></span>, literally <span class= + "tei tei-q">“the plasterer,”</span> was adopted for the bird. + Consequently many words are permanently lost or revived with + modified or new meanings. The frequent changes of vocabulary caused + by this custom are very inconvenient, and nowadays the practice of + using foreign words as substitutes is coming more and more into + vogue. English profanity now contributes its share to the language + of these savages.<a id="noteref_1373" name="noteref_1373" href= + "#note_1373"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1373</span></span></a> In + the Caroline Islands the ordinary name for pig is <span class= + "tei tei-foreign"><span style= + "font-style: italic">puik</span></span>, but in the Paliker + district of Ponape the pig is called not <span class= + "tei tei-foreign"><span style= + "font-style: italic">puik</span></span> but <span class= + "tei tei-foreign"><span style= + "font-style: italic">man-teitei</span></span>, or <span class= + "tei tei-q">“the animal that grubs in the soil,”</span> for the + word <span class="tei tei-foreign"><span style= + "font-style: italic">puik</span></span> was there tabooed after the + death of a man named Puik. <span class="tei tei-q">“This is a + living instance showing how under our very eyes old words are + dropping out of use in these isolated dialects and new ones are + taking their place.”</span><a id="noteref_1374" name="noteref_1374" + href="#note_1374"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1374</span></span></a> In + the Nicobar Islands a similar practice has similarly affected the + speech of the natives. <span class="tei tei-q">“A most singular + custom,”</span> says Mr. de Roepstorff, <span class= + "tei tei-q">“prevails among them which one would suppose must most + effectually hinder the <span class="tei tei-q">‘making of + history,’</span> or, at any rate, the transmission of historical + narrative. By a strict rule, which has all the sanction of Nicobar + superstition, no man's name may be mentioned after his death! To + such a length is this carried that when, as very frequently + happens, the man rejoiced in the name of <span class= + "tei tei-q">‘Fowl,’</span> <span class="tei tei-q">‘Hat,’</span> + <span class="tei tei-q">‘Fire,’</span> <span class= + "tei tei-q">‘Road,’</span> etc., in its Nicobarese equivalent, the + use of these words is carefully eschewed for the future, not only + as being the personal designation of the deceased, but even as the + names <span class="tei tei-pb" id="page363">[pg 363]</span><a name= + "Pg363" id="Pg363" class="tei tei-anchor"></a> of the common things + they represent; the words die out of the language, and either new + vocables are coined to express the thing intended, or a substitute + for the disused word is found in other Nicobarese dialects or in + some foreign tongue. This extraordinary custom not only adds an + element of instability to the language, but destroys the continuity + of political life, and renders the record of past events precarious + and vague, if not impossible.”</span><a id="noteref_1375" name= + "noteref_1375" href="#note_1375"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1375</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The suppression of the names of + the dead cuts at the root of historical tradition.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That a + superstition which suppresses the names of the dead must cut at the + very root of historical tradition has been remarked by other + workers in this field. <span class="tei tei-q">“The Klamath + people,”</span> observes Mr. A. S. Gatschet, <span class= + "tei tei-q">“possess no historic traditions going further back in + time than a century, for the simple reason that there was a strict + law prohibiting the mention of the person or acts of a deceased + individual by <em class="tei tei-emph"><span style= + "font-style: italic">using his name</span></em>. This law was + rigidly observed among the Californians no less than among the + Oregonians, and on its transgression the death penalty could be + inflicted. This is certainly enough to suppress all historical + knowledge within a people. How can history be written without + names?”</span><a id="noteref_1376" name="noteref_1376" href= + "#note_1376"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1376</span></span></a> + Among some of the tribes of New South Wales the simple ditties, + never more than two lines long, to which the natives dance, are + never transmitted from one generation to another, because, when the + rude poet dies, <span class="tei tei-q">“all the songs of which he + was author are, as it were, buried with him, inasmuch as they, in + common with his very name, are studiously ignored from + thenceforward, consequently they are quite forgotten in a very + short space of time indeed. This custom of endeavouring + persistently to forget everything which had been in any way + connected with the dead entirely precludes the possibility of + anything of an historical nature having existence amongst them; in + <span class="tei tei-pb" id="page364">[pg 364]</span><a name= + "Pg364" id="Pg364" class="tei tei-anchor"></a> fact the most vital + occurrence, if only dating a single generation back, is quite + forgotten, that is to say, if the recounting thereof should + necessitate the mention of a defunct aboriginal's + name.”</span><a id="noteref_1377" name="noteref_1377" href= + "#note_1377"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1377</span></span></a> Thus + among these simple savages even a sacred bard could not avail to + rescue an Australian Agamemnon from the long night of oblivion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sometimes the names of the dead + are revived after a certain time. The American Indians used to + bring the dead to life again by solemnly bestowing their names + on living persons, who were thereafter regarded as + reincarnations of the dead.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In many tribes, + however, the power of this superstition to blot out the memory of + the past is to some extent weakened and impaired by a natural + tendency of the human mind. Time, which wears out the deepest + impressions, inevitably dulls, if it does not wholly efface, the + print left on the savage mind by the mystery and horror of death. + Sooner or later, as the memory of his loved ones fades slowly away, + he becomes more willing to speak of them, and thus their rude names + may sometimes be rescued by the philosophic enquirer before they + have vanished, like autumn leaves or winter snows, into the vast + undistinguished limbo of the past. This was Sir George Grey's + experience when he attempted to trace the intricate system of + kinship prevalent among the natives of western Australia. He says: + <span class="tei tei-q">“It is impossible for any person, not well + acquainted with the language of the natives, and who does not + possess great personal influence over them, to pursue an inquiry of + this nature; for one of the customs most rigidly observed and + enforced amongst them is, never to mention the name of a deceased + person, male or female. In an inquiry, therefore, which principally + turns upon the names of their ancestors, this prejudice must be + every moment violated, and a very great difficulty encountered in + the outset. The only circumstance which at all enabled me to + overcome this was, that the longer a person has been dead the less + repugnance do they evince in uttering his name. I, therefore, in + the first instance, endeavoured to ascertain only the oldest names + on record; and on subsequent occasions, when I found a native + alone, and in a loquacious humour, I succeeded in filling up some + <span class="tei tei-pb" id="page365">[pg 365]</span><a name= + "Pg365" id="Pg365" class="tei tei-anchor"></a> of the blanks. + Occasionally, round their fires at night, I managed to involve them + in disputes regarding their ancestors, and, on these occasions, + gleaned much of the information of which I was in + want.”</span><a id="noteref_1378" name="noteref_1378" href= + "#note_1378"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1378</span></span></a> In + some of the Victorian tribes the prohibition to mention the names + of the dead remained in force only during the period of + mourning;<a id="noteref_1379" name="noteref_1379" href= + "#note_1379"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1379</span></span></a> in + the Port Lincoln tribe of South Australia it lasted many + years.<a id="noteref_1380" name="noteref_1380" href= + "#note_1380"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1380</span></span></a> + Among the Chinook Indians of North America <span class= + "tei tei-q">“custom forbids the mention of a dead man's name, at + least till many years have elapsed after the + bereavement.”</span><a id="noteref_1381" name="noteref_1381" href= + "#note_1381"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1381</span></span></a> In + the Twana, Chemakum, and Klallam tribes of Washington State the + names of deceased members may be mentioned two or three years after + their death.<a id="noteref_1382" name="noteref_1382" href= + "#note_1382"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1382</span></span></a> + Among the Puyallup Indians the observance of the taboo is relaxed + after several years, when the mourners have forgotten their grief; + and if the deceased was a famous warrior, one of his descendants, + for instance a great-grandson, may be named after him. In this + tribe the taboo is not much observed at any time except by the + relations of the dead.<a id="noteref_1383" name="noteref_1383" + href="#note_1383"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1383</span></span></a> + Similarly the Jesuit missionary Lafitau tells us that the name of + the departed and the similar names of the survivors were, so to + say, buried with the corpse until, the poignancy of their grief + being abated, it pleased the relations to <span class= + "tei tei-q">“lift up the tree and raise the dead.”</span> By + raising the dead they meant bestowing the name of the departed upon + some one else, who thus became to all intents and purposes a + reincarnation of the deceased, since on the principles of savage + philosophy the name is a vital part, if not the soul, of the man. + When Father Lafitau arrived at St. Louis to begin work among the + Iroquois, his colleagues decided that in order to make a favourable + impression on his flock the new shepherd should assume the native + name of his deceased predecessor, Father <span class="tei tei-pb" + id="page366">[pg 366]</span><a name="Pg366" id="Pg366" class= + "tei tei-anchor"></a> Brüyas, <span class="tei tei-q">“the + celebrated missionary,”</span> who had lived many years among the + Indians and enjoyed their high esteem. But Father Brüyas had been + called from his earthly labours to his heavenly rest only four + short months before, and it was too soon, in the phraseology of the + Iroquois, to <span class="tei tei-q">“raise up the tree.”</span> + However, raised up it was in spite of them; and though some bolder + spirits protested that their new pastor had wronged them by taking + the name of his predecessor, <span class= + "tei tei-q">“nevertheless,”</span> says Father Lafitau, + <span class="tei tei-q">“they did not fail to regard me as himself + in another form (<span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">un autre + lui-même</span></span>), since I had entered into all his + rights.”</span> <a id="noteref_1384" name="noteref_1384" href= + "#note_1384"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1384</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Mode of reviving the dead in the + persons of their namesakes among the North American + Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same mode of + bringing a dead man to life again by bestowing his name upon a + living person was practised by the Hurons and other Indian tribes + of Canada. An early French traveller in Canada has described the + ceremony of resurrection as it was observed by a tribe whom he + calls the Attiuoindarons. He says: <span class="tei tei-q">“The + Attiuoindarons practise resurrections of the dead, principally of + persons who have deserved well of their country by their remarkable + services, so that the memory of illustrious and valiant men revives + in a certain way in others. Accordingly they call assemblies for + this purpose and hold councils, at which they choose one of them + who has the same virtues and qualities, if possible, as he had whom + they wish to resuscitate; or at least he must be of irreproachable + life, judged by the standard of a savage people. Wishing, then, to + proceed to the resurrection they all stand up, except him who is to + be resuscitated, to whom they give the name of the deceased, and + all letting their hands down very low they pretend to lift him up + from the earth, intending by that to signify that they draw the + great personage deceased from the grave and restore him to life in + the person of this other, who stands up and, after great + acclamations of the people, receives the presents which the + bystanders offer him. They further hold several feasts in his + honour and regard him thenceforth as the deceased whom he + represents; and by this <span class="tei tei-pb" id="page367">[pg + 367]</span><a name="Pg367" id="Pg367" class="tei tei-anchor"></a> + means the memory of virtuous men and of good and valiant captains + never dies among them.”</span><a id="noteref_1385" name= + "noteref_1385" href="#note_1385"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1385</span></span></a> + Among the Hurons the ceremony took place between the death and the + great Festival of the Dead, which was usually celebrated at + intervals of twelve years. When it was resolved to resuscitate a + departed warrior, the members of his family met and decided which + of them was to be regarded as an incarnation of the deceased. If + the dead man had been a famous chief and leader in war, his living + representative and namesake succeeded to his functions. Presents + were made to him, and he entertained the whole tribe at a + magnificent banquet. His old robes were taken from him, and he was + clad in richer raiment. Thereupon a herald proclaimed aloud the + mystery of the incarnation. <span class="tei tei-q">“Let all the + people,”</span> he said, <span class="tei tei-q">“remain silent. + Open your ears and shut your mouths. That which I am about to say + is of importance. Our business is to resuscitate a dead man and to + bring a great captain to life again.”</span> With that he named the + dead man and all his posterity, and reminded his hearers of the + place and manner of his death. Then turning to him who was to + succeed the departed, he lifted up his voice: <span class= + "tei tei-q">“Behold him,”</span> he cried, <span class= + "tei tei-q">“clad in this beautiful robe. It is not he whom you saw + these past days, who was called Nehap. He has given his name to + another, and he himself is now called Etouait”</span> (the name of + the defunct). <span class="tei tei-q">“Look on him as the true + captain of this nation. It is he whom you are bound to obey; it is + he whom you are bound to listen to; it is he whom you are bound to + honour.”</span> The new incarnation meanwhile maintained a + dignified silence, and afterwards led the young braves out to war + in order to prove that he had inherited the courage and virtues as + well as the name of the dead chief.<a id="noteref_1386" name= + "noteref_1386" href="#note_1386"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1386</span></span></a> The + Carrier Indians of British Columbia firmly believe <span class= + "tei tei-q">“that a departed soul can, if it pleases, come back to + the earth, in a human shape or body, in order to see his friends, + who are still alive. Therefore, as they are about to set fire to + the pile of wood on which a corpse is laid, a <span class= + "tei tei-pb" id="page368">[pg 368]</span><a name="Pg368" id="Pg368" + class="tei tei-anchor"></a> relation of the deceased person stands + at his feet, and asks him if he will ever come back among them. + Then the priest or magician, with a grave countenance, stands at + the head of the corpse, and looks through both his hands on its + naked breast, and then raises them toward heaven, and blows through + them, as they say, the soul of the deceased, that it may go and + find, and enter into a relative. Or, if any relative is present, + the priest will hold both his hands on the head of this person, and + blow through them, that the spirit of the deceased may enter into + him or her; and then, as they affirm, the first child which this + person has will possess the soul of the deceased + person.”</span><a id="noteref_1387" name="noteref_1387" href= + "#note_1387"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1387</span></span></a> The + writer does not say that the infant took the name of the deceased + who was born again in it; but probably it did. For sometimes the + priest would transfer the soul from a dead to a living person, who + in that case took the name of the departed in addition to his + own.<a id="noteref_1388" name="noteref_1388" href= + "#note_1388"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1388</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The dead revived in their + namesakes among the Lapps, Khonds, Yorubas, Baganda, and + Makalaka.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Lapps, + when a woman was with child and near the time of her delivery, a + deceased ancestor or relation (known as a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Jabmek</span></span>) used to appear to her in + a dream and inform her what dead person was to be born again in her + infant, and whose name the child was therefore to bear. If the + woman had no such dream, it fell to the father or the relatives to + determine the name by divination or by consulting a wizard.<a id= + "noteref_1389" name="noteref_1389" href="#note_1389"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1389</span></span></a> + Among the Khonds a birth is celebrated on the seventh day after the + event by a feast given to the priest and to the whole village. To + determine the child's name the priest drops grains of rice into a + cup of water, naming with each grain a deceased ancestor. From the + movements of the seed in the water, and from observations made on + the person of the infant, he pronounces which of his progenitors + has reappeared in him, and the child generally, at least + <span class="tei tei-pb" id="page369">[pg 369]</span><a name= + "Pg369" id="Pg369" class="tei tei-anchor"></a> among the northern + tribes, receives the name of that ancestor.<a id="noteref_1390" + name="noteref_1390" href="#note_1390"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1390</span></span></a> + Among the Ewe-speaking peoples of Togo, in West Africa, when a + woman is in hard labour, a fetish priest or priestess is called in + to disclose the name of the deceased relative who has just been + born again into the world in the person of the infant. The name of + that relative is bestowed on the child.<a id="noteref_1391" name= + "noteref_1391" href="#note_1391"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1391</span></span></a> + Among the Yorubas, soon after a child has been born, a priest of + Ifa, the god of divination, appears on the scene to ascertain what + ancestral soul has been reborn in the infant. As soon as this has + been decided, the parents are told that the child must conform in + all respects to the manner of life of the ancestor who now animates + him or her, and if, as often happens, they profess ignorance, the + priest supplies the necessary information. The child usually + receives the name of the ancestor who has been born again in + him.<a id="noteref_1392" name="noteref_1392" href= + "#note_1392"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1392</span></span></a> In + Uganda a child is named with much ceremony by its grandfather, who + bestows on it the name of one of its ancestors, but never the name + of its father. The spirit of the deceased namesake then enters the + child and assists him through life.<a id="noteref_1393" name= + "noteref_1393" href="#note_1393"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1393</span></span></a> Here + the reincarnation of the ancestor appears to be effected by giving + his name, and with it his soul, to his descendant. The same idea + seems to explain a curious ceremony observed by the Makalaka of + South Africa at the naming of a child. The spirit of the ancestor + (<span class="tei tei-foreign"><span style= + "font-style: italic">motsimo</span></span>), whose name the child + is to bear, is represented by an elderly kinsman or kinswoman, + <span class="tei tei-pb" id="page370">[pg 370]</span><a name= + "Pg370" id="Pg370" class="tei tei-anchor"></a> according as the + little one is a boy or a girl. A pretence is made of catching the + representative of the spirit, and dragging him or her to the hut of + the child's parents. Outside the hut the pretended spirit takes his + seat and the skin of an animal is thrown over him. He then washes + his hands in a vessel of water, eats some millet-porridge, and + washes it down with beer. Meantime the women and girls dance + gleefully round him, screaming or singing, and throw copper rings, + beads, and so forth as presents into the vessel of water. The men + do the same, but without dancing; after that they enter the hut to + partake of a feast. The representative of the ancestral spirit now + vanishes, and the child thenceforth bears his or her name.<a id= + "noteref_1394" name="noteref_1394" href="#note_1394"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1394</span></span></a> This + ceremony may be intended to represent the reincarnation of the + ancestral spirit in the child.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Revival of the names of the dead + among the Nicobarese and Gilyaks.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Nicobar + Islands the names of dead relatives are tabooed for a generation; + but when both their parents are dead, men and women are bound to + assume the names of their deceased grandfathers or grandmothers + respectively.<a id="noteref_1395" name="noteref_1395" href= + "#note_1395"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1395</span></span></a> + Perhaps with the names they may be thought to inherit the spirits + of their ancestors. Among the Tartars in the Middle Ages the names + of the dead might not be uttered till the third generation.<a id= + "noteref_1396" name="noteref_1396" href="#note_1396"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1396</span></span></a> + Among the Gilyaks of Saghalien no two persons in the same tribe may + bear the same name at the same time; for they think that if a child + were to receive the name of a living man, either the child or the + man would die within the year. When a man dies, his name may not be + uttered until after the celebration of the festival at which they + sacrifice a bear for the purpose of procuring plenty of game and + fish. At that festival they call out the name of the deceased while + they beat the skin of the bear. Thenceforth the name may be + pronounced by every one, and it will be bestowed on a child who + shall afterwards be born.<a id="noteref_1397" name="noteref_1397" + href="#note_1397"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1397</span></span></a> + These customs suggest that the Gilyaks, like other peoples, suppose + <span class="tei tei-pb" id="page371">[pg 371]</span><a name= + "Pg371" id="Pg371" class="tei tei-anchor"></a> the namesake of a + deceased person to be his or her reincarnation; for their objection + to let two living persons bear the same name seems to imply a + belief that the soul goes with the name, and therefore cannot be + shared by two people at the same time.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Namesakes of the dead treated as + the dead in person among the Esquimaux of Bering Strait.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Esquimaux of Bering Strait the first child born in a village after + some one has died receives the dead person's name, and must + represent him in subsequent festivals which are given in his + honour. The day before the great feast of the dead the nearest male + relative of the deceased goes to the grave and plants before it a + stake bearing the crest or badge of the departed. This is the + notice served to the ghost to attend the festival. Accordingly he + returns from the spirit-land to the grave. Afterwards a song is + sung at the grave inviting the ghost to repair to the + assembly-house, where the people are gathered to celebrate the + festival. The shade accepts the invitation and takes his place, + with the other ghosts, in the fire-pit under the floor of the + assembly-house. All the time of the festival, which lasts for + several days, lamps filled with seal-oil are kept burning day and + night in the assembly-house in order to light up the path to the + spirit-land and enable the ghosts to find their way back to their + old haunts on earth. When the spirits of the dead are gathered in + the pit, and the proper moment has come, they all rise up through + the floor and enter the bodies of their living namesakes. Offerings + of food, drink, and clothes are now made to these namesakes, who + eat and drink and wear the clothes on behalf of the ghosts. + Finally, the shades, refreshed and strengthened by the banquet, are + sent away back to their graves thinly clad in the spiritual essence + of the clothes, while the gross material substance of the garments + is retained by their namesakes.<a id="noteref_1398" name= + "noteref_1398" href="#note_1398"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1398</span></span></a> Here + the reincarnation of the dead in the living is not permanent, but + merely occasional and temporary. Still a special connexion may well + be thought to subsist at all times between the deceased and the + living person who bears his or her name.</p><span class= + "tei tei-pb" id="page372">[pg 372]</span><a name="Pg372" id="Pg372" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Ceremonies at the naming of + children are probably often associated with the idea of + rebirth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The foregoing + facts seem to render it probable that even where a belief in the + reincarnation of ancestors either is not expressly attested or has + long ceased to form part of the popular creed, many of the + solemnities which attend the naming of children may have sprung + originally from the widespread notion that the souls of the dead + come to life again in their namesakes.<a id="noteref_1399" name= + "noteref_1399" href="#note_1399"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1399</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sometimes the names of the dead + may be pronounced after their bodies have decayed. Arunta + practice of chasing the ghost into the grave at the end of the + period of mourning.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some cases + the period during which the name of the deceased may not be + pronounced seems to bear a close relation to the time during which + his mortal remains may be supposed still to hold together. Thus, of + some Indian tribes on the north-west coast of America it is said + that they may not speak the name of a dead person <span class= + "tei tei-q">“until the bones are finally disposed of.”</span><a id= + "noteref_1400" name="noteref_1400" href="#note_1400"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1400</span></span></a> + Among the Narrinyeri of South Australia the name might not be + uttered until the corpse had decayed.<a id="noteref_1401" name= + "noteref_1401" href="#note_1401"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1401</span></span></a> In + the Encounter Bay tribe of the same country the dead body is dried + over a fire, packed up in mats, and carried about for several + months among the scenes which had been familiar to the deceased in + his life. Next it is placed on a platform of sticks and left there + till it has completely decayed, whereupon the next of kin takes the + skull and uses it as a drinking-cup. After that the name of the + departed may be uttered without offence. Were it pronounced sooner + his kinsmen would be deeply offended, and a war might be the + result.<a id="noteref_1402" name="noteref_1402" href= + "#note_1402"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1402</span></span></a> The + rule that the name of the dead may not be spoken until his body has + mouldered away seems to point to a belief that the spirit continues + to exist only so long as the body does so, and that, when the + material frame is dissolved, the spiritual part of the man perishes + with it, or goes away, or at least becomes so feeble and incapable + of mischief that his name may be bandied about with impunity.<a id= + "noteref_1403" name="noteref_1403" href="#note_1403"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1403</span></span></a> This + view is to some extent confirmed <span class="tei tei-pb" id= + "page373">[pg 373]</span><a name="Pg373" id="Pg373" class= + "tei tei-anchor"></a> by the practice of the Arunta tribe in + central Australia. We have seen that among them no one may mention + the name of the deceased during the period of mourning for fear of + disturbing and annoying the ghost, who is believed to be walking + about at large. Some of the relations of the dead man, it is true, + such as his parents, elder brothers and sisters, paternal aunts, + mother-in-law, and all his sons-in-law, whether actual or possible, + are debarred all their lives from taking his name into their lips; + but other people, including his wife, children, grandchildren, + grandparents, younger brothers and sisters, and father-in-law, are + free to name him so soon as he has ceased to walk the earth and + hence to be dangerous. Some twelve or eighteen months after his + death the people seem to think that the dead man has enjoyed his + liberty long enough, and that it is time to confine his restless + spirit within narrower bounds. Accordingly a grand battue or + ghost-hunt brings the days of mourning to an end. The favourite + haunt of the deceased is believed to be the burnt and deserted camp + where he died. Here therefore on a certain day a band of men and + women, the men armed with shields and spear-throwers, assemble and + begin dancing round the charred and blackened remains of the camp, + shouting and beating the air with their weapons and hands in order + to drive away the lingering spirit from the spot he loves too well. + When the dancing is over, the whole party proceed to the grave at a + run, chasing the ghost before them. It is in vain that the unhappy + ghost makes a last bid for freedom, and, breaking away from the + beaters, <span class="tei tei-pb" id="page374">[pg + 374]</span><a name="Pg374" id="Pg374" class="tei tei-anchor"></a> + doubles back towards the camp; the leader of the party is prepared + for this manœuvre, and by making a long circuit adroitly cuts off + the retreat of the fugitive. Finally, having run him to earth, they + trample him down into the grave, dancing and stamping on the + heaped-up soil, while with downward thrusts through the air they + beat and force him under ground. There, lying in his narrow house, + flattened and prostrate under a load of earth, the poor ghost sees + his widow wearing the gay feathers of the ring-neck parrot in her + hair, and he knows that the time of her mourning for him is over. + The loud shouts of the men and women shew him that they are not to + be frightened and bullied by him any more, and that he had better + lie quiet. But he may still watch over his friends, and guard them + from harm, and visit them in dreams.<a id="noteref_1404" name= + "noteref_1404" href="#note_1404"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1404</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc75" id="toc75"></a> <a name="pdf76" id="pdf76"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 4. Names of Kings and other Sacred + Persons tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The birth-names of kings kept + secret or not pronounced.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When we see that + in primitive society the names of mere commoners, whether alive or + dead, are matters of such anxious care, we need not be surprised + that great precautions should be taken to guard from harm the names + of sacred kings and priests. Thus the name of the king of Dahomey + is always kept secret, lest the knowledge of it should enable some + evil-minded person to do him a mischief. The appellations by which + the different kings of Dahomey have been known to Europeans are not + their true names, but mere titles, or what the natives call + <span class="tei tei-q">“strong names”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">nyi-sese</span></span>). As a rule, these + <span class="tei tei-q">“strong names”</span> are the first words + of sentences descriptive of certain qualities. Thus Agaja, the name + by which the fourth king of the dynasty was known, was part of a + sentence meaning, <span class="tei tei-q">“A spreading tree must be + lopped before it can be cast into the fire”</span>; and Tegbwesun, + the name of the fifth king, formed the first word of a sentence + which signified, <span class="tei tei-q">“No one can take the cloth + off the neck of a wild bull.”</span> The natives seem to think that + no harm comes of such titles being known, since they are not, like + the birth-names, vitally connected with their owners.<a id= + "noteref_1405" name="noteref_1405" href="#note_1405"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1405</span></span></a> + <span class="tei tei-pb" id="page375">[pg 375]</span><a name= + "Pg375" id="Pg375" class="tei tei-anchor"></a> In the Galla kingdom + of Ghera the birth-name of the sovereign may not be pronounced by a + subject under pain of death, and common words which resemble it in + sound are changed for others. Thus when a queen named Carre reigned + over the kingdom, the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">hara</span></span>, which means smoke, was + exchanged for <span class="tei tei-foreign"><span style= + "font-style: italic">unno</span></span>; further, <span class= + "tei tei-foreign"><span style= + "font-style: italic">arre</span></span>, <span class= + "tei tei-q">“ass,”</span> was replaced by <span class= + "tei tei-foreign"><span style= + "font-style: italic">culula</span></span>; and <span class= + "tei tei-foreign"><span style= + "font-style: italic">gudare</span></span>, <span class= + "tei tei-q">“potato,”</span> was dropped and <span class= + "tei tei-foreign"><span style= + "font-style: italic">loccio</span></span> substituted for it.<a id= + "noteref_1406" name="noteref_1406" href="#note_1406"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1406</span></span></a> + Among the Bahima of central Africa, when the king dies, his name is + abolished from the language, and if his name was that of an animal, + a new appellation must be found for the creature at once. For + example, the king is often called a lion; hence at the death of a + king named Lion a new name for lions in general has to be + coined.<a id="noteref_1407" name="noteref_1407" href= + "#note_1407"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1407</span></span></a> Thus + in the language of the Bahima the word for <span class= + "tei tei-q">“lion”</span> some years ago was <span class= + "tei tei-foreign"><span style= + "font-style: italic">mpologoma</span></span>. But when a prominent + chief of that name died, the word for lion was changed to + <span class="tei tei-foreign"><span style= + "font-style: italic">kichunchu</span></span>. Again, in the Bahima + language the word for <span class="tei tei-q">“nine”</span> used to + be <span class="tei tei-foreign"><span style= + "font-style: italic">mwenda</span></span>, a word which occurs with + the same meaning but dialectical variations in the languages of + other tribes of central and eastern Africa. But when a chief who + bore the name Mwenda died, the old name for <span class= + "tei tei-q">“nine”</span> had to be changed, and accordingly the + word <span class="tei tei-foreign"><span style= + "font-style: italic">isaga</span></span> has been substituted for + it.<a id="noteref_1408" name="noteref_1408" href= + "#note_1408"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1408</span></span></a> In + Siam it used to be difficult to ascertain the king's real name, + since it was carefully kept secret from fear of sorcery; any one + who mentioned it was clapped into gaol. The king might only be + referred to under certain high-sounding titles, such as + <span class="tei tei-q">“the august,”</span> <span class= + "tei tei-q">“the perfect,”</span> <span class="tei tei-q">“the + supreme,”</span> <span class="tei tei-q">“the great + emperor,”</span> <span class="tei tei-q">“descendant of the + angels,”</span> and so on.<a id="noteref_1409" name="noteref_1409" + href="#note_1409"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1409</span></span></a> In + Burma it was accounted an impiety of the deepest dye to mention the + name of the reigning sovereign; Burmese subjects, even when they + were far from their country, could not be prevailed upon to do + so;<a id="noteref_1410" name="noteref_1410" href= + "#note_1410"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1410</span></span></a> + after his accession to the throne the king was known by his royal + titles only.<a id="noteref_1411" name="noteref_1411" href= + "#note_1411"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1411</span></span></a> The + proper name of the Emperor of China may neither be pronounced + <span class="tei tei-pb" id="page376">[pg 376]</span><a name= + "Pg376" id="Pg376" class="tei tei-anchor"></a> nor written by any + of his subjects.<a id="noteref_1412" name="noteref_1412" href= + "#note_1412"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1412</span></span></a> + Coreans were formerly forbidden, under severe penalties, to utter + the king's name, which, indeed, was seldom known.<a id= + "noteref_1413" name="noteref_1413" href="#note_1413"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1413</span></span></a> When + a prince ascends the throne of Cambodia he ceases to be designated + by his real name; and if that name happens to be a common word in + the language, the word is often changed. Thus, for example, since + the reign of King Ang Duong the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">duong</span></span>, which meant a small coin, + has been replaced by <span class="tei tei-foreign"><span style= + "font-style: italic">dom</span></span>.<a id="noteref_1414" name= + "noteref_1414" href="#note_1414"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1414</span></span></a> In + the island of Sunda it is taboo to utter any word which coincides + with the name of a prince or chief.<a id="noteref_1415" name= + "noteref_1415" href="#note_1415"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1415</span></span></a> The + name of the rajah of Bolang Mongondo, a district in the west of + Celebes, is never mentioned except in case of urgent necessity, and + even then his pardon must be asked repeatedly before the liberty is + taken.<a id="noteref_1416" name="noteref_1416" href= + "#note_1416"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1416</span></span></a> In + the island of Sumba people do not mention the real name of a + prince, but refer to him by the name of the first slave whom in his + youth he became master of. This slave is regarded by the chief as + his second self, and he enjoys practical impunity for any misdeeds + he may commit.<a id="noteref_1417" name="noteref_1417" href= + "#note_1417"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1417</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of Zulu kings and chiefs + may not be pronounced.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Zulus + no man will mention the name of the chief of his tribe or the names + of the progenitors of the chief, so far as he can remember them; + nor will he utter common words which coincide with or merely + resemble in sound tabooed names. <span class="tei tei-q">“As, for + instance, the Zungu tribe say <span class= + "tei tei-foreign"><span style= + "font-style: italic">mata</span></span> for <span class= + "tei tei-foreign"><span style= + "font-style: italic">manzi</span></span> (water), and <span class= + "tei tei-foreign"><span style= + "font-style: italic">inkosta</span></span> for <span class= + "tei tei-foreign"><span style= + "font-style: italic">tshanti</span></span> (grass), and + <span class="tei tei-foreign"><span style= + "font-style: italic">embigatdu</span></span> for <span class= + "tei tei-foreign"><span style= + "font-style: italic">umkondo</span></span> (assegai), and + <span class="tei tei-foreign"><span style= + "font-style: italic">inyatugo</span></span> for <span class= + "tei tei-foreign"><span style= + "font-style: italic">enhlela</span></span> (path), because their + present chief is Umfan-o inhlela, his father was Manzini, his + grandfather Imkondo, and one before him Tshani.”</span> In the + tribe of the Dwandwes there was a chief <span class="tei tei-pb" + id="page377">[pg 377]</span><a name="Pg377" id="Pg377" class= + "tei tei-anchor"></a> called Langa, which means the sun; hence the + name of the sun was changed from <span class= + "tei tei-foreign"><span style= + "font-style: italic">langa</span></span> to <span class= + "tei tei-foreign"><span style= + "font-style: italic">gala</span></span>, and so remains to this + day, though Langa died more than a hundred years ago. Once more, in + the Xnumayo tribe the word meaning <span class="tei tei-q">“to herd + cattle”</span> was changed from <span class= + "tei tei-foreign"><span style= + "font-style: italic">alusa</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">ayusa</span></span> to <span class= + "tei tei-foreign"><span style= + "font-style: italic">kagesa</span></span>, because u-Mayusi was the + name of the chief. Besides these taboos, which were observed by + each tribe separately, all the Zulu tribes united in tabooing the + name of the king who reigned over the whole nation. Hence, for + example, when Panda was king of Zululand, the word for <span class= + "tei tei-q">“a root of a tree,”</span> which is <span class= + "tei tei-foreign"><span style= + "font-style: italic">impando</span></span>, was changed to + <span class="tei tei-foreign"><span style= + "font-style: italic">nxabo</span></span>. Again, the word for + <span class="tei tei-q">“lies”</span> or <span class= + "tei tei-q">“slander”</span> was altered from <span class= + "tei tei-foreign"><span style= + "font-style: italic">amacebo</span></span> to <span class= + "tei tei-foreign"><span style= + "font-style: italic">amakwata</span></span>, because <span class= + "tei tei-foreign"><span style= + "font-style: italic">amacebo</span></span> contains a syllable of + the name of the famous King Cetchwayo. These substitutions are not, + however, carried so far by the men as by the women, who omit every + sound even remotely resembling one that occurs in a tabooed name. + At the king's kraal, indeed, it is sometimes difficult to + understand the speech of the royal wives, as they treat in this + fashion the names not only of the king and his forefathers, but + even of his and their brothers back for generations. When to these + tribal and national taboos we add those family taboos on the names + of connexions by marriage which have been already described,<a id= + "noteref_1418" name="noteref_1418" href="#note_1418"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1418</span></span></a> we + can easily understand how it comes about that in Zululand every + tribe has words peculiar to itself, and that the women have a + considerable vocabulary of their own. Members, too, of one family + may be debarred from using words employed by those of another. The + women of one kraal, for instance, may call a hyaena by its ordinary + name; those of the next may use the common substitute; while in a + third the substitute may also be unlawful and another term may have + to be invented to supply its place. Hence the Zulu language at the + present day almost presents the appearance of being a double one; + indeed, for multitudes of things it possesses three or four + synonyms, which through the blending of tribes are known all over + Zululand.<a id="noteref_1419" name="noteref_1419" href= + "#note_1419"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1419</span></span></a></p><span class="tei tei-pb" + id="page378">[pg 378]</span><a name="Pg378" id="Pg378" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of living kings and + chiefs may not be pronounced in Madagascar.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Madagascar a + similar custom everywhere prevails and has resulted, as among the + Zulus, in producing certain dialectic differences in the speech of + the various tribes. There are no family names in Madagascar, and + almost every personal name is drawn from the language of daily life + and signifies some common object or action or quality, such as a + bird, a beast, a tree, a plant, a colour, and so on. Now, whenever + one of these common words forms the name or part of the name of the + chief of the tribe, it becomes sacred and may no longer be used in + its ordinary signification as the name of a tree, an insect, or + what not. Hence a new name for the object must be invented to + replace the one which has been discarded. Often the new name + consists of a descriptive epithet or a periphrasis. Thus when the + princess Rabodo became queen in 1863 she took the name of + Rasoherina. Now <span class="tei tei-foreign"><span style= + "font-style: italic">soherina</span></span> was the word for the + silkworm moth, but having been assumed as the name of the sovereign + it could no longer be applied to the insect, which ever since has + been called <span class="tei tei-foreign"><span style= + "font-style: italic">zany-dandy</span></span>, <span class= + "tei tei-q">“offspring of silk.”</span> So, again, if a chief had + or took the name of an animal, say of the dog (<span class= + "tei tei-foreign"><span style= + "font-style: italic">amboa</span></span>), and was known as Ramboa, + the animal would henceforth be called by another name, probably a + descriptive one, such as <span class="tei tei-q">“the + barker”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">famovo</span></span>) or <span class= + "tei tei-q">“the driver away”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">fandroaka</span></span>), etc. In the western + part of Imerina there was a chief called Andria-mamba; but + <span class="tei tei-foreign"><span style= + "font-style: italic">mamba</span></span> was one of the names of + the crocodile, so the chiefs subjects might not call the reptile by + that name and were always scrupulous to use another. It is easy to + conceive what confusion and uncertainty may thus be introduced into + a language when it is spoken by many little local tribes each ruled + by a petty chief with his own sacred name. Yet there are tribes and + people who submit to this tyranny of words as their fathers did + before them from time immemorial. The inconvenient results of the + custom are especially marked on the western coast of the island, + where, on account of the large number of independent chieftains, + the names of things, places, and rivers have suffered so many + changes that confusion often arises, for when once common words + have been banned by <span class="tei tei-pb" id="page379">[pg + 379]</span><a name="Pg379" id="Pg379" class="tei tei-anchor"></a> + the chiefs the natives will not acknowledge to have ever known them + in their old sense.<a id="noteref_1420" name="noteref_1420" href= + "#note_1420"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1420</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of dead kings and chiefs + are also tabooed in Madagascar.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it is not + merely the names of living kings and chiefs which are tabooed in + Madagascar; the names of dead sovereigns are equally under a ban, + at least in some parts of the island. Thus among the Sakalavas, + when a king has died, the nobles and people meet in council round + the dead body and solemnly choose a new name by which the deceased + monarch shall be henceforth known. The new name always begins with + <span class="tei tei-foreign"><span style= + "font-style: italic">andrian</span></span>, <span class= + "tei tei-q">“lord,”</span> and ends with <span class= + "tei tei-foreign"><span style= + "font-style: italic">arrivou</span></span>, <span class= + "tei tei-q">“thousand,”</span> to signify that the late king ruled + over a numerous nation. The body of the name is composed of an + epithet or phrase descriptive of the deceased or of his reign. + After the new name has been adopted, the old name by which the king + was known during his life becomes sacred and may not be pronounced + under pain of death. Further, words in the common language which + bear any resemblance to the forbidden name also become sacred and + have to be replaced by others. For example, after the death of King + Makka the word <span class="tei tei-foreign"><span style= + "font-style: italic">laka</span></span>, which meant a canoe, was + abandoned and the word <span class="tei tei-foreign"><span style= + "font-style: italic">fiounrâma</span></span> substituted for it. + When Taoussi died, the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">taoussi</span></span>, signifying <span class= + "tei tei-q">“beautiful,”</span> was replaced by <span class= + "tei tei-foreign"><span style= + "font-style: italic">senga</span></span>. For similar reasons the + word <span class="tei tei-foreign"><span style= + "font-style: italic">ântétsi</span></span>, <span class= + "tei tei-q">“old,”</span> was changed for <span class= + "tei tei-foreign"><span style= + "font-style: italic">matoué</span></span>, which properly means + <span class="tei tei-q">“ripe”</span>; the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">voûssi</span></span>, <span class= + "tei tei-q">“castrated,”</span> was dropped and <span class= + "tei tei-foreign"><span style= + "font-style: italic">manapaka</span></span>, <span class= + "tei tei-q">“cut,”</span> adopted in its place; and the word for + island (<span class="tei tei-foreign"><span style= + "font-style: italic">nossi</span></span>) was changed into + <span class="tei tei-foreign"><span style= + "font-style: italic">varioû</span></span>, which signifies strictly + <span class="tei tei-q">“a place where there is rice.”</span> + Again, when a Sakalava king named Marentoetsa died, two words fell + into disuse, namely, the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">màry</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">màre</span></span> meaning <span class= + "tei tei-q">“true,”</span> and the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">toetsa</span></span> meaning <span class= + "tei tei-q">“condition.”</span> Persons who uttered these forbidden + words were looked on not only as grossly rude, but even as felons; + they had committed a capital crime. However, these changes of + vocabulary are confined to the <span class="tei tei-pb" id= + "page380">[pg 380]</span><a name="Pg380" id="Pg380" class= + "tei tei-anchor"></a> district over which the deceased king + reigned; in the neighbouring districts the old words continue to be + employed in the old sense.<a id="noteref_1421" name="noteref_1421" + href="#note_1421"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1421</span></span></a> + Again, among the Bara, another tribe of Madagascar, <span class= + "tei tei-q">“the memory of their deceased kings is held in the very + highest respect; the name of such kings is considered sacred—too + sacred indeed for utterance, and no one is allowed to pronounce it. + To such a length is this absurdity carried that the name of any + person or thing whatsoever, if it bear a resemblance to the name of + the deceased king, is no longer used, but some other designation is + given. For instance, there was a king named Andriamasoandro. After + his decease the word <span class="tei tei-foreign"><span style= + "font-style: italic">masoandro</span></span> was no longer employed + as the name of the sun, but <span class= + "tei tei-foreign"><span style= + "font-style: italic">mahenika</span></span> was substituted for + it.”</span><a id="noteref_1422" name="noteref_1422" href= + "#note_1422"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1422</span></span></a> An + eminent authority on Madagascar has observed: <span class= + "tei tei-q">“A curious fact, which has had a very marked influence + on the Malagasy language, is the custom of no longer pronouncing + the name of a dead person nor even the words which resemble it in + their conclusions. The name is replaced by another. King Ramitra, + since his decease, has been called Mahatenatenarivou, 'the prince + who has conquered a thousand foes,' and a Malagasy who should utter + his old name would be regarded as the murderer of the prince, and + would therefore be liable to the confiscation of his property, or + even to the penalty of death. It is easy accordingly to understand + how the Malagasy language, one in its origin, has been corrupted, + and how it comes about that at the present day there are + discrepancies between the various dialects. In Menabe, since the + death of King Vinany, the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">vilany</span></span>, meaning a pot, has been + replaced by <span class="tei tei-foreign"><span style= + "font-style: italic">fiketrehane</span></span>, <span class= + "tei tei-q">‘cooking vessel,’</span> whereas the old word continues + in use in the rest of Madagascar. These changes, it <span class= + "tei tei-pb" id="page381">[pg 381]</span><a name="Pg381" id="Pg381" + class="tei tei-anchor"></a> is true, hardly take place except for + kings and great chiefs.”</span><a id="noteref_1423" name= + "noteref_1423" href="#note_1423"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1423</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of chiefs may not be + pronounced in Polynesia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The sanctity + attributed to the persons of chiefs in Polynesia naturally extended + also to their names, which on the primitive view are hardly + separable from the personality of their owners. Hence in Polynesia + we find the same systematic prohibition to utter the names of + chiefs or of common words resembling them which we have already met + with in Zululand and Madagascar. Thus in New Zealand the name of a + chief is held so sacred that, when it happens to be a common word, + it may not be used in the language, and another has to be found to + replace it. For example, a chief to the southward of East Cape bore + the name of Maripi, which signified a knife, hence a new word + (<span class="tei tei-foreign"><span style= + "font-style: italic">nekra</span></span>) for knife was introduced, + and the old one became obsolete. Elsewhere the word for water + (<span class="tei tei-foreign"><span style= + "font-style: italic">wai</span></span>) had to be changed, because + it chanced to be the name of the chief, and would have been + desecrated by being applied to the vulgar fluid as well as to his + sacred person. This taboo naturally produced a plentiful crop of + synonyms in the Maori language, and travellers newly arrived in the + country were sometimes puzzled at finding the same things called by + quite different names in neighbouring tribes.<a id="noteref_1424" + name="noteref_1424" href="#note_1424"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1424</span></span></a> When + a king comes to the throne in Tahiti, any words in the language + that resemble his name in sound must be changed for others. In + former times, if any man were so rash as to disregard this custom + and to use the forbidden words, not only he but all his relations + were immediately put to death.<a id="noteref_1425" name= + "noteref_1425" href="#note_1425"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1425</span></span></a> On + the accession of King Otoo, which happened before Vancouver's visit + to Tahiti, the proper names of all the chiefs were changed, as well + as forty or fifty of the commonest words in the language, and every + native was obliged to adopt the new terms, for any neglect + <span class="tei tei-pb" id="page382">[pg 382]</span><a name= + "Pg382" id="Pg382" class="tei tei-anchor"></a> to do so was + punished with the greatest severity.<a id="noteref_1426" name= + "noteref_1426" href="#note_1426"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1426</span></span></a> When + a certain king named Tu came to the throne of Tahiti the word + <span class="tei tei-foreign"><span style= + "font-style: italic">tu</span></span>, which means <span class= + "tei tei-q">“to stand,”</span> was changed to <span class= + "tei tei-foreign"><span style= + "font-style: italic">tia</span></span>; <span class= + "tei tei-foreign"><span style= + "font-style: italic">fetu</span></span>, <span class="tei tei-q">“a + star,”</span> became <span class="tei tei-foreign"><span style= + "font-style: italic">fetia</span></span>; <span class= + "tei tei-foreign"><span style= + "font-style: italic">tui</span></span>, <span class="tei tei-q">“to + strike,”</span> was turned into <span class= + "tei tei-foreign"><span style= + "font-style: italic">tiai</span></span>, and so on. Sometimes, as + in these instances, the new names were formed by merely changing or + dropping some letter or letters of the original words; in other + cases the substituted terms were entirely different words, whether + chosen for their similarity of meaning though not of sound, or + adopted from another dialect, or arbitrarily invented. But the + changes thus introduced were only temporary; on the death of the + king the new words fell into disuse, and the original ones were + revived.<a id="noteref_1427" name="noteref_1427" href= + "#note_1427"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1427</span></span></a> + Similarly in Samoa, when the name of a sacred chief was that of an + animal or bird, the name of the animal or bird was at once changed + for another, and the old one might never again be uttered in that + chief's district. For example, a sacred Samoan chief was named + Pe'a, which means <span class="tei tei-q">“flying-fox.”</span> + Hence in his district a flying-fox was no longer called a + flying-fox but a <span class="tei tei-q">“bird of heaven”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">manu langi</span></span>).<a id="noteref_1428" + name="noteref_1428" href="#note_1428"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1428</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of the Eleusinian + priests might not be uttered.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In ancient + Greece the names of the priests and other high officials who had to + do with the performances of the Eleusinian mysteries might not be + uttered in their lifetime. To pronounce them was a legal offence. + The pedant in Lucian tells how he fell in with these august + personages hailing along to the police court a ribald fellow who + had dared to name them, though well he knew that ever since their + consecration it was unlawful to do so, because they had become + anonymous, having lost their old names and acquired new and sacred + titles.<a id="noteref_1429" name="noteref_1429" href= + "#note_1429"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1429</span></span></a> From + two inscriptions found at <span class="tei tei-pb" id="page383">[pg + 383]</span><a name="Pg383" id="Pg383" class="tei tei-anchor"></a> + Eleusis it appears that the names of the priests were committed to + the depths of the sea;<a id="noteref_1430" name="noteref_1430" + href="#note_1430"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1430</span></span></a> + probably they were engraved on tablets of bronze or lead, which + were then thrown into deep water in the Gulf of Salamis. The + intention doubtless was to keep the names a profound secret; and + how could that be done more surely than by sinking them in the sea? + what human vision could spy them glimmering far down in the dim + depths of the green water? A clearer illustration of the confusion + between the incorporeal and the corporeal, between the name and its + material embodiment, could hardly be found than in this practice of + civilised Greece.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The old names of members of the + Yewe order in Togo may not be uttered.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Togo, a + district of West Africa, a secret religious society flourishes + under the name of the Yewe order. Both men and women are admitted + to it. The teaching and practice of the order are lewd and + licentious. Murderers and debtors join it for the sake of escaping + from justice, for the members are not amenable to the laws. On + being initiated every one receives a new name, and thenceforth his + or her old name may never be mentioned by anybody under penalty of + a heavy fine. Should the old name be uttered in a quarrel by an + uninitiated person, the aggrieved party, who seems to be oftener a + woman than a man, pretends to fall into a frenzy, and in this state + rushes into the house of the offender, smashes his pots, destroys + the grass roof, and tears down the fence. Then she runs away into + the forest, where the simple people believe that she is changed + into a leopard. In truth she slinks by night into the conventual + buildings of <span class="tei tei-pb" id="page384">[pg + 384]</span><a name="Pg384" id="Pg384" class="tei tei-anchor"></a> + the order, and is there secretly kept in comfort till the business + is settled. At last she is publicly brought back by the society + with great pomp, her body smeared with red earth and adorned with + an artificial tail in order to make the ignorant think that she has + really been turned into a leopard.<a id="noteref_1431" name= + "noteref_1431" href="#note_1431"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1431</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The utterance of the names of gods + and spirits is supposed to disturb the course of nature.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the name is + held to be a vital part of the person, it is natural to suppose + that the mightier the person the more potent must be his name. + Hence the names of supernatural beings, such as gods and spirits, + are commonly believed to be endowed with marvellous virtues, and + the mere utterance of them may work wonders and disturb the course + of nature. The Warramunga of central Australia believe in a + formidable but mythical snake called the Wollunqua, which lives in + a pool. When they speak of it amongst themselves they designate it + by another name, because they say that, were they to call the snake + too often by its real name, they would lose control over the + creature, and it would come out of the water and eat them all + up.<a id="noteref_1432" name="noteref_1432" href= + "#note_1432"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1432</span></span></a> For + this reason, too, the sacred books of the Mongols, which narrate + the miraculous deeds of the divinities, are allowed to be read only + in spring or summer; because at other seasons the reading of them + would bring on tempests or snow.<a id="noteref_1433" name= + "noteref_1433" href="#note_1433"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1433</span></span></a> When + Mr. Campbell was travelling with some Bechuanas, he asked them one + morning after breakfast to tell him some of their stories, but they + informed him that were they to do so before sunset, the clouds + would fall from the heavens upon their heads.<a id="noteref_1434" + name="noteref_1434" href="#note_1434"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1434</span></span></a> The + Sulka of New Britain believe in a certain hostile spirit named Kot, + to whose wrath they attribute earthquakes, thunder, and lightning. + Among <span class="tei tei-pb" id="page385">[pg 385]</span><a name= + "Pg385" id="Pg385" class="tei tei-anchor"></a> the things which + provoke his vengeance is the telling of tales and legends by day; + stories should be told only at evening or night.<a id= + "noteref_1435" name="noteref_1435" href="#note_1435"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1435</span></span></a> Most + of the rites of the Navajo Indians may be celebrated only in + winter, when the thunder is silent and the rattlesnakes are + hibernating. Were they to tell of their chief gods or narrate the + myths of the days of old at any other time, the Indians believe + that they would soon be killed by lightning or snake-bites. When + Dr. Washington Matthews was in New Mexico, he often employed as his + guide and informant a liberal-minded member of the tribe who had + lived with Americans and Mexicans and seemed to be free from the + superstitions of his fellows. <span class="tei tei-q">“On one + occasion,”</span> says Dr. Matthews, <span class= + "tei tei-q">“during the month of August, in the height of the rainy + season, I had him in my study conversing with him. In an unguarded + moment, on his part, I led him into a discussion about the gods of + his people, and neither of us had noticed a heavy storm coming over + the crest of the Zuñi mountains, close by. We were just talking of + Estsanatlehi, the goddess of the west, when the house was shaken by + a terrific peal of thunder. He rose at once, pale and evidently + agitated, and, whispering hoarsely, <span class="tei tei-q">‘Wait + till Christmas; they are angry,’</span> he hurried away. I have + seen many such evidences of the deep influence of this superstition + on them.”</span><a id="noteref_1436" name="noteref_1436" href= + "#note_1436"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1436</span></span></a> + Among the Iroquois the rehearsal of tales of wonder formed the + chief entertainment at the fireside in winter. But all the summer + long, from the time when the trees began to bud in spring till the + red leaves of autumn began to fall, these marvellous stories were + hushed and historical traditions took their place.<a id= + "noteref_1437" name="noteref_1437" href="#note_1437"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1437</span></span></a> + Other Indian tribes also will only tell their mythic tales in + winter, when the snow lies like a pall on the ground, and lakes and + rivers are covered with sheets of ice; for then the spirits + underground cannot hear the stories in which their names are made + free with by merry groups <span class="tei tei-pb" id="page386">[pg + 386]</span><a name="Pg386" id="Pg386" class="tei tei-anchor"></a> + gathered round the fire.<a id="noteref_1438" name="noteref_1438" + href="#note_1438"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1438</span></span></a> The + Yabims of German New Guinea tell their magical tales especially at + the time when the yams have been gathered and are stored in the + houses. Such tales are told at evening by the light of the fire to + a circle of eager listeners, the narrative being broken from time + to time with a song in which the hearers join. The telling of these + stories is believed to promote the growth of the crops. Hence each + tale ends with a wish that there may be many yams, that the taro + may be big, the sugar-cane thick, and the bananas long.<a id= + "noteref_1439" name="noteref_1439" href="#note_1439"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1439</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Winter and summer names of the + Kwakiutl Indians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Kwakiutl Indians of British Columbia the superstition about names + has affected in a very curious way the social structure of the + tribe. The nobles have two different sets of names, one for use in + winter and the other in summer. Their winter names are those which + were given them at initiation by their guardian spirits, and as + these spirits appear to their devotees only in winter, the names + which they bestowed on the Indians may not be pronounced in summer. + Conversely the summer names may not be used in winter. The change + from summer to winter names takes place from the moment when the + spirits are supposed to be present, and it involves a complete + transformation of the social system; for whereas during summer the + people are grouped in clans, in winter they are grouped in + societies, each society consisting of all persons who have been + initiated by the same spirit and have received from him the same + magical powers. Thus among these Indians the fundamental + constitution of society changes with the seasons: in summer it is + organised on a basis of kin, in winter on a basis of spiritual + affinity: for one half the year it is civil, for the other half + religious.<a id="noteref_1440" name="noteref_1440" href= + "#note_1440"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1440</span></span></a></p> + </div><span class="tei tei-pb" id="page387">[pg 387]</span><a name= + "Pg387" id="Pg387" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc77" id="toc77"></a> <a name="pdf78" id="pdf78"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 5. Names of Gods + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of gods kept secret. How + Isis discovered the name of Ra, the sun-god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Primitive man + creates his gods in his own image. Xenophanes remarked long ago + that the complexion of negro gods was black and their noses flat; + that Thracian gods were ruddy and blue-eyed; and that if horses, + oxen, and lions only believed in gods and had hands wherewith to + portray them, they would doubtless fashion their deities in the + form of horses, and oxen, and lions.<a id="noteref_1441" name= + "noteref_1441" href="#note_1441"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1441</span></span></a> + Hence just as the furtive savage conceals his real name because he + fears that sorcerers might make an evil use of it, so he fancies + that his gods must likewise keep their true names secret, lest + other gods or even men should learn the mystic sounds and thus be + able to conjure with them. Nowhere was this crude conception of the + secrecy and magical virtue of the divine name more firmly held or + more fully developed than in ancient Egypt, where the superstitions + of a dateless past were embalmed in the hearts of the people hardly + less effectually than the bodies of cats and crocodiles and the + rest of the divine menagerie in their rock-cut tombs. The + conception is well illustrated by a story which tells how the + subtle Isis wormed his secret name from Ra, the great Egyptian god + of the sun. Isis, so runs the tale, was a woman mighty in words, + and she was weary of the world of men, and yearned after the world + of the gods. And she meditated in her heart, saying, <span class= + "tei tei-q">“Cannot I by virtue of the great name of Ra make myself + a goddess and reign like him in heaven and earth?”</span> For Ra + had many names, but the great name which gave him all power over + gods and men was known to none but himself. Now the god was by this + time grown old; he slobbered at the mouth and his spittle fell upon + the ground. So Isis gathered up the spittle and the earth with it, + and kneaded thereof a serpent and laid it in the path where the + great god passed every day to his double kingdom after his heart's + desire. And when he came forth according to his wont, attended by + all his company of gods, the sacred serpent <span class= + "tei tei-pb" id="page388">[pg 388]</span><a name="Pg388" id="Pg388" + class="tei tei-anchor"></a> stung him, and the god opened his mouth + and cried, and his cry went up to heaven. And the company of gods + cried, <span class="tei tei-q">“What aileth thee?”</span> and the + gods shouted, <span class="tei tei-q">“Lo and behold!”</span> But + he could not answer; his jaws rattled, his limbs shook, the poison + ran through his flesh as the Nile floweth over the land. When the + great god had stilled his heart, he cried to his followers, + <span class="tei tei-q">“Come to me, O my children, offspring of my + body. I am a prince, the son of a prince, the divine seed of a god. + My father devised my name; my father and my mother gave me my name, + and it remained hidden in my body since my birth, that no magician + might have magic power over me. I went out to behold that which I + have made, I walked in the two lands which I have created, and lo! + something stung me. What it was, I know not. Was it fire? was it + water? My heart is on fire, my flesh trembleth, all my limbs do + quake. Bring me the children of the gods with healing words and + understanding lips, whose power reacheth to heaven.”</span> Then + came to him the children of the gods, and they were very sorrowful. + And Isis came with her craft, whose mouth is full of the breath of + life, whose spells chase pain away, whose word maketh the dead to + live. She said, <span class="tei tei-q">“What is it, divine Father? + what is it?”</span> The holy god opened his mouth, he spake and + said, <span class="tei tei-q">“I went upon my way, I walked after + my heart's desire in the two regions which I have made to behold + that which I have created, and lo! a serpent that I saw not stung + me. Is it fire? is it water? I am colder than water, I am hotter + than fire, all my limbs sweat, I tremble, mine eye is not + steadfast, I behold not the sky, the moisture bedeweth my face as + in summer-time.”</span> Then spake Isis, <span class= + "tei tei-q">“Tell me thy name, divine Father, for the man shall + live who is called by his name.”</span> Then answered Ra, + <span class="tei tei-q">“I created the heavens and the earth, I + ordered the mountains, I made the great and wide sea, I stretched + out the two horizons like a curtain. I am he who openeth his eyes + and it is light, and who shutteth them and it is dark. At his + command the Nile riseth, but the gods know not his name. I am + Khepera in the morning, I am Ra at noon, I am Tum at eve.”</span> + But the poison was not taken away from him; it pierced deeper, and + the great god could no longer walk. Then said Isis to him, + <span class="tei tei-q">“That was <span class="tei tei-pb" id= + "page389">[pg 389]</span><a name="Pg389" id="Pg389" class= + "tei tei-anchor"></a> not thy name that thou spakest unto me. Oh + tell it me, that the poison may depart; for he shall live whose + name is named.”</span> Now the poison burned like fire, it was + hotter than the flame of fire. The god said, <span class= + "tei tei-q">“I consent that Isis shall search into me, and that my + name shall pass from my breast into hers.”</span> Then the god hid + himself from the gods, and his place in the ship of eternity was + empty. Thus was the name of the great god taken from him, and Isis, + the witch, spake, <span class="tei tei-q">“Flow away poison, depart + from Ra. It is I, even I, who overcome the poison and cast it to + the earth; for the name of the great god hath been taken away from + him. Let Ra live and let the poison die.”</span> Thus spake great + Isis, the queen of the gods, she who knows Ra and his true + name.<a id="noteref_1442" name="noteref_1442" href= + "#note_1442"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1442</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Egyptian wizards have worked + enchantments by the names of the gods both in ancient and + modern times. Magical constraint exercised over demons by means + of their names in North Africa and China.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus we see that + the real name of the god, with which his power was inextricably + bound up, was supposed to be lodged, in an almost physical sense, + somewhere in his breast, from which it could be extracted by a sort + of surgical operation and transferred with all its supernatural + powers to the breast of another. In Egypt attempts like that of + Isis to appropriate the power of a high god by possessing herself + of his name were not mere legends told of the mythical beings of a + remote past; every Egyptian magician aspired to wield like powers + by similar means. For it was believed that he who possessed the + true name possessed the very being of god or man, and could force + even a deity to obey him as a slave obeys his master. Thus the art + of the magician consisted in obtaining from the gods a revelation + of their sacred names, and he left no stone unturned to accomplish + his end. When once a god in a moment of weakness or forgetfulness + had imparted to the wizard the wondrous lore, the deity had no + choice but to submit humbly to the man or pay the penalty of his + contumacy.<a id="noteref_1443" name="noteref_1443" href= + "#note_1443"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1443</span></span></a> + <span class="tei tei-pb" id="page390">[pg 390]</span><a name= + "Pg390" id="Pg390" class="tei tei-anchor"></a> In one papyrus we + find the god Typhon thus adjured: <span class="tei tei-q">“I invoke + thee by thy true names, in virtue of which thou canst not refuse to + hear me”</span>; and in another the magician threatens Osiris that + if the god does not do his bidding he will name him aloud in the + port of Busiris.<a id="noteref_1444" name="noteref_1444" href= + "#note_1444"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1444</span></span></a> So + in the Lucan the Thessalian witch whom Sextus Pompeius consulted + before the battle of Pharsalia threatens to call up the Furies by + their real names if they will not do her bidding.<a id= + "noteref_1445" name="noteref_1445" href="#note_1445"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1445</span></span></a> In + modern Egypt the magician still works his old enchantments by the + same ancient means; only the name of the god by which he conjures + is different. The man who knows <span class="tei tei-q">“the most + great name”</span> of God can, we are told, by the mere utterance + of it kill the living, raise the dead, transport himself instantly + wherever he pleases, and perform any other miracle.<a id= + "noteref_1446" name="noteref_1446" href="#note_1446"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1446</span></span></a> + Similarly among the Arabs of North Africa at the present day + <span class="tei tei-q">“the power of the name is such that when + one knows the proper names the jinn can scarcely help answering the + call and obeying; they are the servants of the magical names; in + this case the incantation has a constraining quality which is for + the most part very strongly marked. When Ibn el Hâdjdj et-Tlemsânî + relates how the jinn yielded up their secrets to him, he says, + <span class="tei tei-q">‘I once met the seven kings of the jinn in + a cave and I asked them to teach me the way in which they attack + men and women, causing them to fall sick, smiting them, paralysing + them, and the like. They all answered me: <span class= + "tei tei-q">“If it were anybody but you we would teach that to + nobody, but you have discovered the bonds, the spells, and the + names which compel us; were it not for the names by which you have + constrained us, we would not have answered to your + call.”</span> ’</span> ”</span><a id="noteref_1447" name= + "noteref_1447" href="#note_1447"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1447</span></span></a> So, + too, <span class="tei tei-q">“the Chinese of ancient times were + dominated by the notion that beings are intimately associated with + their names, so that a man's knowledge of the name of a spectre + might enable him to exert power over the latter and to bend it to + his will.”</span><a id="noteref_1448" name="noteref_1448" href= + "#note_1448"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1448</span></span></a></p><span class="tei tei-pb" + id="page391">[pg 391]</span><a name="Pg391" id="Pg391" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Divine names used by the Romans to + conjure with.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The belief in + the magic virtue of divine names was shared by the Romans. When + they sat down before a city, the priests addressed the guardian + deity of the place in a set form of prayer or incantation, inviting + him to abandon the beleaguered city and come over to the Romans, + who would treat him as well as or better than he had ever been + treated in his old home. Hence the name of the guardian deity of + Rome was kept a profound secret, lest the enemies of the republic + might lure him away, even as the Romans themselves had induced many + gods to desert, like rats, the falling fortunes of cities that had + sheltered them in happier days.<a id="noteref_1449" name= + "noteref_1449" href="#note_1449"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1449</span></span></a> Nay, + the real name, not merely of its guardian deity, but of the city + itself, was wrapt in mystery and might never be uttered, not even + in the sacred rites. A certain Valerius Soranus, who dared to + divulge the priceless secret, was put to death or came to a bad + end.<a id="noteref_1450" name="noteref_1450" href= + "#note_1450"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1450</span></span></a> In + like manner, it seems, the ancient Assyrians were forbidden to + mention the mystic names of their cities;<a id="noteref_1451" name= + "noteref_1451" href="#note_1451"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1451</span></span></a> and + down to modern times the Cheremiss of the Caucasus keep the names + of their communal villages secret from motives of + superstition.<a id="noteref_1452" name="noteref_1452" href= + "#note_1452"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1452</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The taboos on names of kings and + commoners are alike in origin.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the reader + has had the patience to follow this long and perhaps tedious + examination of the superstitions attaching to personal names, he + will probably agree that the mystery in which the names of royal + personages are so often shrouded is no isolated phenomenon, no + arbitrary expression of courtly servility and adulation, but merely + the particular application of a general law of primitive thought, + which includes within its scope common folk and gods as well as + kings and priests.</p> + </div><span class="tei tei-pb" id="page392">[pg 392]</span><a name= + "Pg392" id="Pg392" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc79" id="toc79"></a> <a name="pdf80" id="pdf80"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">§ 6. Common Words + tabooed.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words as well as personal + names are often tabooed from superstitious motives.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But personal + names are not the only words which superstitious fears have + banished from everyday use. In many cases similar motives forbid + certain persons at certain times to call common things by common + names, thus obliging them either to refrain from mentioning these + things altogether or to designate them by special terms or phrases + reserved for such occasions. A consideration of these cases follows + naturally on an examination of the taboos imposed upon personal + names; for personal names are themselves very often ordinary terms + of the language, so that an embargo laid on them necessarily + extends to many expressions current in the commerce of daily life. + And though a survey of some of the interdicts on common words is + not strictly necessary for our immediate purpose, it may serve + usefully to complete our view of the transforming influence which + superstition has exercised on language. I shall make no attempt to + subject the examples to a searching analysis or a rigid + classification, but will set them down as they come in a rough + geographical order. And since my native land furnishes as apt + instances of the superstition as any other, we may start on our + round from Scotland.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words tabooed by Highland + fowlers and fishermen.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Atlantic + Ocean, about six leagues to the west of Gallon Head in the Lewis, + lies a small group of rocky islets known as the Flannan Islands. + Sheep and wild fowl are now their only inhabitants, but remains of + what are described as Druidical temples and the title of the Sacred + Isles given them by Buchanan suggest that in days gone by piety or + superstition may have found a safe retreat from the turmoil of the + world in these remote solitudes, where the dashing of the waves and + the strident scream of the sea-birds are almost the only sounds + that break the silence. Once a year, in summer-time, the + inhabitants of the adjacent lands of the Lewis, who have a right to + these islands, cross over to them to fleece their sheep and kill + the wild fowl for the sake both of their flesh and their feathers. + They regard the islands as invested with a certain sanctity, and + have been heard to say that none ever yet landed in them but found + himself more <span class="tei tei-pb" id="page393">[pg + 393]</span><a name="Pg393" id="Pg393" class="tei tei-anchor"></a> + disposed to devotion there than anywhere else. Accordingly the + fowlers who go thither are bound, during the whole of the time that + they ply their business, to observe very punctiliously certain + quaint customs, the transgression of which would be sure, in their + opinion, to entail some serious inconvenience. When they have + landed and fastened their boat to the side of a rock, they clamber + up into the island by a wooden ladder, and no sooner are they got + to the top, than they all uncover their heads and make a turn + sun-ways round about, thanking God for their safety. On the biggest + of the islands are the ruins of a chapel dedicated to St. Flannan. + When the men come within about twenty paces of the altar, they all + strip themselves of their upper garments at once and betake + themselves to their devotions, praying thrice before they begin + fowling. On the first day the first prayer is offered as they + advance towards the chapel on their knees; the second is said as + they go round the chapel; and the third is said in or hard by the + ruins. They also pray thrice every evening, and account it unlawful + to kill a fowl after evening prayers, as also to kill a fowl at any + time with a stone. Another ancient custom forbids the crew to carry + home in the boat any suet of the sheep they slaughter in the + islands, however many they may kill. But what here chiefly concerns + us is that so long as they stay on the islands they are strictly + forbidden to use certain common words, and are obliged to + substitute others for them. Thus it is absolutely unlawful to call + the island of St. Kilda, which lies thirty leagues to the + southward, by its proper Gaelic name of Hirt; they must call it + only <span class="tei tei-q">“the high country.”</span> They may + not so much as once name the islands in which they are fowling by + the ordinary name of Flannan; they must speak only of <span class= + "tei tei-q">“the country.”</span> <span class="tei tei-q">“There + are several other things that must not be called by their common + names: <span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span> <span class= + "tei tei-foreign"><span style= + "font-style: italic">visk</span></span>, which in the language of + the natives signifies water, they call burn; a rock, which in their + language is <span class="tei tei-foreign"><span style= + "font-style: italic">creg</span></span>, must here be called + <span class="tei tei-foreign"><span style= + "font-style: italic">cruey</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + hard; shore in their language expressed by <span class= + "tei tei-foreign"><span style= + "font-style: italic">claddach</span></span>, must here be called + <span class="tei tei-foreign"><span style= + "font-style: italic">vah</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> a + cave; sour in their language is expressed <span class= + "tei tei-foreign"><span style= + "font-style: italic">gort</span></span>, but must here be called + <span class="tei tei-foreign"><span style= + "font-style: italic">gaire</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + sharp; slippery, which is expressed <span class= + "tei tei-foreign"><span style= + "font-style: italic">bog</span></span>, must be called soft; and + several other things to this <span class="tei tei-pb" id= + "page394">[pg 394]</span><a name="Pg394" id="Pg394" class= + "tei tei-anchor"></a> purpose.”</span><a id="noteref_1453" name= + "noteref_1453" href="#note_1453"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1453</span></span></a> When + Highlanders were in a boat at sea, whether sailing or fishing, they + were forbidden to call things by the names by which they were known + on land. Thus the boat-hook should not be called a <span class= + "tei tei-foreign"><span style= + "font-style: italic">croman</span></span>, but a <span class= + "tei tei-foreign"><span style= + "font-style: italic">chliob</span></span>; a knife not <span class= + "tei tei-foreign"><span style= + "font-style: italic">sgian</span></span>, but <span class= + "tei tei-q">“the sharp one”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">a + ghiar</span></span>); a seal not <span class= + "tei tei-foreign"><span style= + "font-style: italic">ròn</span></span>, but <span class= + "tei tei-q">“the bald beast”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">béisd + mhaol</span></span>); a fox not <span class= + "tei tei-foreign"><span style= + "font-style: italic">sionnach</span></span>, but <span class= + "tei tei-q">“the red dog”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">madadh + ruadh</span></span>); the stone for anchoring the boat not + <span class="tei tei-foreign"><span style= + "font-style: italic">clach</span></span>, but <span class= + "tei tei-q">“hardness”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">cruaidh</span></span>). This practice now + prevails much more on the east coast than on the west, where it may + be said to be generally extinct. It is reported to be carefully + observed by the fishermen about the Cromarty Firth.<a id= + "noteref_1454" name="noteref_1454" href="#note_1454"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1454</span></span></a> + Among the words tabooed by fishermen in the north of Scotland when + they are at sea are minister, salmon, hare, rabbit, rat, pig, and + porpoise. At the present day if some of the boats that come to the + herring-fishing at Wick should meet a salmon-boat from Reay in + Caithness, the herring-men will not speak to, nor even look at, the + salmon-fishers.<a id="noteref_1455" name="noteref_1455" href= + "#note_1455"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1455</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words tabooed by Scotch + fishermen and others.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Shetland + fishermen are at sea, they employ a nomenclature peculiar to the + occasion, and hardly anything may be mentioned by its usual name. + The substituted terms are mostly of Norwegian origin, for the + Norway men were reported to be good fishers.<a id="noteref_1456" + name="noteref_1456" href="#note_1456"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1456</span></span></a> In + setting their lines the Shetland fishermen are bound to refer to + certain objects only by some special words or phrases. Thus a knife + is then called a <span class="tei tei-foreign"><span style= + "font-style: italic">skunie</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">tullie</span></span>; a church becomes + <span class="tei tei-foreign"><span style= + "font-style: italic">buanhoos</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">banehoos</span></span>; a minister is + <span class="tei tei-foreign"><span style= + "font-style: italic">upstanda</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">haydeen</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">prestingolva</span></span>; the devil is + <span class="tei tei-foreign"><span style="font-style: italic">da + auld chield</span></span>, <span class= + "tei tei-foreign"><span style="font-style: italic">da + sorrow</span></span>, <span class="tei tei-foreign"><span style= + "font-style: italic">da ill-healt</span></span> (health), or + <span class="tei tei-foreign"><span style="font-style: italic">da + black tief</span></span>; a cat is <span class= + "tei tei-foreign"><span style= + "font-style: italic">kirser</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">fitting</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">vengla</span></span>, or <span class= + "tei tei-foreign"><span style= + "font-style: italic">foodin</span></span>.<a id="noteref_1457" + name="noteref_1457" href="#note_1457"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1457</span></span></a> On + the north-east coast of Scotland there are some villages, of which + the inhabitants never pronounce certain words and family names when + they are at sea; each village has its peculiar aversion to one or + more of these words, among which are <span class= + "tei tei-q">“minister,”</span> <span class= + "tei tei-q">“kirk,”</span> <span class="tei tei-q">“swine,”</span> + <span class="tei tei-q">“salmon,”</span> <span class="tei tei-pb" + id="page395">[pg 395]</span><a name="Pg395" id="Pg395" class= + "tei tei-anchor"></a> <span class="tei tei-q">“trout,”</span> and + <span class="tei tei-q">“dog.”</span> When a church has to be + referred to, as often happens, since some of the churches serve as + land-marks to the fishermen at sea, it is spoken of as the + <span class="tei tei-q">“bell-hoose”</span> instead of the + <span class="tei tei-q">“kirk.”</span> A minister is called + <span class="tei tei-q">“the man wi' the black quyte.”</span> It is + particularly unlucky to utter the word <span class= + "tei tei-q">“sow”</span> or <span class="tei tei-q">“swine”</span> + or <span class="tei tei-q">“pig”</span> while the line is being + baited; if any one is foolish enough to do so, the line is sure to + be lost. In some villages on the coast of Fife a fisherman who + hears the ill-omened word spoken will cry out <span class= + "tei tei-q">“Cold iron.”</span> In the village of Buckie there are + some family names, especially Ross, and in a less degree Coull, + which no fisherman will pronounce. If one of these names be + mentioned in the hearing of a fisherman, he spits or, as he calls + it, <span class="tei tei-q">“chiffs.”</span> Any one who bears the + dreaded name is called a <span class= + "tei tei-q">“chiffer-oot,”</span> and is referred to only by a + circumlocution such as <span class="tei tei-q">“The man it diz so + in so,”</span> or <span class="tei tei-q">“the laad it lives at + such and such a place.”</span> During the herring-season men who + are unlucky enough to inherit the tabooed names have little chance + of being hired in the fishing-boats; and sometimes, if they have + been hired before their names were known, they have been refused + their wages at the end of the season, because the boat in which + they sailed had not been successful, and the bad luck was set down + to their presence in it.<a id="noteref_1458" name="noteref_1458" + href="#note_1458"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1458</span></span></a> + Although in Scotland superstitions of this kind appear to be + specially incident to the callings of fishermen and fowlers, other + occupations are not exempt from them. Thus in the Outer Hebrides + the fire of a kiln is not called fire (<span class= + "tei tei-foreign"><span style= + "font-style: italic">teine</span></span>) but <span class= + "tei tei-foreign"><span style= + "font-style: italic">aingeal</span></span>. Such a fire, it is + said, is a dangerous thing, and ought not to be referred to except + by a euphemism. <span class="tei tei-q">“Evil be to him who called + it fire or who named fire in the kiln. It was considered the next + thing to setting it on fire.”</span><a id="noteref_1459" name= + "noteref_1459" href="#note_1459"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1459</span></span></a> + Again, in some districts of Scotland a brewer would have resented + the use of the word <span class="tei tei-q">“water”</span> in + reference to the work in which he was engaged. <span class= + "tei tei-q">“Water be your part of it,”</span> was the common + retort. It was supposed that the use of the word would spoil the + brewing.<a id="noteref_1460" name="noteref_1460" href= + "#note_1460"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1460</span></span></a> The + Highlanders say <span class="tei tei-pb" id="page396">[pg + 396]</span><a name="Pg396" id="Pg396" class="tei tei-anchor"></a> + that when you meet a hobgoblin, and the fiend asks what is the name + of your dirk, you should not call it a dirk (<span class= + "tei tei-foreign"><span style= + "font-style: italic">biodag</span></span>), but <span class= + "tei tei-q">“my father's sister”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">piuthar + m'athar</span></span>) or <span class="tei tei-q">“my grandmother's + sister”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">piuthar mo sheanamhair</span></span>) or by + some similar title. If you do not observe this precaution, the + goblin will lay such an enchantment on the blade that you will be + unable to stab him with it; the dirk will merely make a tinkling + noise against the soft impalpable body of the fiend.<a id= + "noteref_1461" name="noteref_1461" href="#note_1461"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1461</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words, especially the names + of dangerous animals, tabooed in various parts of + Europe.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Manx fishermen + think it unlucky to mention a horse or a mouse on board a + fishing-boat.<a id="noteref_1462" name="noteref_1462" href= + "#note_1462"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1462</span></span></a> The + fishermen of Dieppe on board their boats will not speak of several + things, for instance priests and cats.<a id="noteref_1463" name= + "noteref_1463" href="#note_1463"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1463</span></span></a> + German huntsmen, from motives of superstition, call everything by + names different from those in common use.<a id="noteref_1464" name= + "noteref_1464" href="#note_1464"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1464</span></span></a> In + some parts of Bavaria the farmer will not mention a fox by its + proper name, lest his poultry-yard should suffer from the ravages + of the animal. So instead of <span class= + "tei tei-foreign"><span style= + "font-style: italic">Fuchs</span></span> he calls the beast + <span class="tei tei-foreign"><span style= + "font-style: italic">Loinl</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">Henoloinl</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">Henading</span></span>, or <span class= + "tei tei-foreign"><span style= + "font-style: italic">Henabou</span></span>.<a id="noteref_1465" + name="noteref_1465" href="#note_1465"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1465</span></span></a> In + Prussia and Lithuania they say that in the month of December you + should not call a wolf a wolf but <span class="tei tei-q">“the + vermin”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">das Gewürm</span></span>), otherwise you will + be torn in pieces by the werewolves.<a id="noteref_1466" name= + "noteref_1466" href="#note_1466"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1466</span></span></a> In + various parts of Germany it is a rule that certain animals may not + be mentioned by their proper names in the mystic season between + Christmas and Twelfth Night. Thus in Thüringen they say that if you + would be spared by the wolves you must not mention their name at + this time.<a id="noteref_1467" name="noteref_1467" href= + "#note_1467"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1467</span></span></a> In + Mecklenburg people think that were they to name a wolf on one of + these days the animal would appear. A shepherd would rather mention + the devil than the wolf at this season; and we read of a farmer who + had a bailiff named Wolf, but did not dare to call the man by his + name between Christmas and Twelfth Night, referring to him instead + as Herr Undeert (Mr. Monster). <span class="tei tei-pb" id= + "page397">[pg 397]</span><a name="Pg397" id="Pg397" class= + "tei tei-anchor"></a> In Quatzow, a village of Mecklenburg, there + are many animals whose common names are disused at this season and + replaced by others: thus a fox is called <span class= + "tei tei-q">“long-tail,”</span> and a mouse <span class= + "tei tei-q">“leg-runner”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">Boenlöper</span></span>). Any person who + disregards the custom has to pay a fine.<a id="noteref_1468" name= + "noteref_1468" href="#note_1468"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1468</span></span></a> In + the Mark of Brandenburg they say that between Christmas and Twelfth + Night you should not speak of mice as mice but as <span class= + "tei tei-foreign"><span style= + "font-style: italic">dinger</span></span>; otherwise the field-mice + would multiply excessively.<a id="noteref_1469" name="noteref_1469" + href="#note_1469"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1469</span></span></a> + According to the Swedish popular belief, there are certain animals + which should never be spoken of by their proper names, but must + always be signified by euphemisms and kind allusions to their + character. Thus, if you speak slightingly of the cat or beat her, + you must be sure not to mention her name; for she belongs to the + hellish crew, and is a friend of the mountain troll, whom she often + visits. Great caution is also needed in talking of the cuckoo, the + owl, and the magpie, for they are birds of witchery. The fox must + be called <span class="tei tei-q">“blue-foot,”</span> or + <span class="tei tei-q">“he that goes in the forest”</span>; and + rats are <span class="tei tei-q">“the long-bodied,”</span> mice + <span class="tei tei-q">“the small grey,”</span> and the seal + <span class="tei tei-q">“brother Lars.”</span> Swedish herd-girls, + again, believe that if the wolf and the bear be called by other + than their proper and legitimate names, they will not attack the + herd. Hence they give these brutes names which they fancy will not + hurt their feelings. The number of endearing appellations lavished + by them on the wolf is legion; they call him <span class= + "tei tei-q">“golden tooth,”</span> <span class="tei tei-q">“the + silent one,”</span> <span class="tei tei-q">“grey legs,”</span> and + so on; while the bear is referred to by the respectful titles of + <span class="tei tei-q">“the old man,”</span> <span class= + "tei tei-q">“grandfather,”</span> <span class="tei tei-q">“twelve + men's strength,”</span> <span class="tei tei-q">“golden + feet,”</span> and more of the same sort. Even inanimate things are + not always to be called by their usual names. For instance, fire is + sometimes to be called <span class="tei tei-q">“heat”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">hetta</span></span>) not <span class= + "tei tei-foreign"><span style= + "font-style: italic">eld</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">ell</span></span>; water for brewing must be + called <span class="tei tei-foreign"><span style= + "font-style: italic">lag</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">löu</span></span>, not <span class= + "tei tei-foreign"><span style= + "font-style: italic">vatn</span></span>, else the beer would not + turn out so well.<a id="noteref_1470" name="noteref_1470" href= + "#note_1470"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1470</span></span></a> The + Huzuls of the Carpathians, a pastoral people, who dread the ravages + of wild beasts on their flocks and herds, are unwilling to mention + the bear by his proper name, so they call him <span class= + "tei tei-pb" id="page398">[pg 398]</span><a name="Pg398" id="Pg398" + class="tei tei-anchor"></a> respectfully <span class= + "tei tei-q">“the little uncle”</span> or <span class= + "tei tei-q">“the big one.”</span> In like manner and for similar + reasons they name the wolf <span class="tei tei-q">“the little + one”</span> and the serpent <span class="tei tei-q">“the long + one.”</span><a id="noteref_1471" name="noteref_1471" href= + "#note_1471"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1471</span></span></a> They + may not say that wool is scalded, or in the heat of summer the + sheep would rub themselves till their sides were raw; so they + merely say that the wool is warmed.<a id="noteref_1472" name= + "noteref_1472" href="#note_1472"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1472</span></span></a> The + Lapps fear to call the bear by his true name, lest he should ravage + their herds; so they speak of him as <span class="tei tei-q">“the + old man with the coat of skin,”</span> and in cooking his flesh to + furnish a meal they may not refer to the work they are engaged in + as <span class="tei tei-q">“cooking,”</span> but must designate it + by a special term.<a id="noteref_1473" name="noteref_1473" href= + "#note_1473"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1473</span></span></a> The + Finns speak of the bear as <span class="tei tei-q">“the apple of + the wood,”</span> <span class="tei tei-q">“beautiful + honey-paw,”</span> <span class="tei tei-q">“the pride of the + thicket,”</span> <span class="tei tei-q">“the old man,”</span> and + so on.<a id="noteref_1474" name="noteref_1474" href= + "#note_1474"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1474</span></span></a> And + in general a Finnish hunter thinks that he will have poor sport if + he calls animals by their real names; the beasts resent it. The fox + and the hare are only spoken of as <span class= + "tei tei-q">“game,”</span> and the lynx is termed <span class= + "tei tei-q">“the forest cat,”</span> lest it should devour the + sheep.<a id="noteref_1475" name="noteref_1475" href= + "#note_1475"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1475</span></span></a> + Esthonian peasants are very loth to mention wild beasts by their + proper names, for they believe that the creatures will not do so + much harm if only they are called by other names than their own. + Hence they speak of the bear as <span class="tei tei-q">“broad + foot”</span> and the wolf as <span class="tei tei-q">“grey + coat.”</span><a id="noteref_1476" name="noteref_1476" href= + "#note_1476"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1476</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The names of various animals + tabooed in Siberia, Kamtchatka, and America.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The natives of + Siberia are unwilling to call a bear a bear; they speak of him as + <span class="tei tei-q">“the little old man,”</span> <span class= + "tei tei-q">“the master of the forest,”</span> <span class= + "tei tei-q">“the sage,”</span> <span class="tei tei-q">“the + respected one.”</span> Some who are more familiar style him + <span class="tei tei-q">“my cousin.”</span><a id="noteref_1477" + name="noteref_1477" href="#note_1477"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1477</span></span></a> The + Kamtchatkans reverence the whale, the bear, and the wolf from fear, + and never mention their names when they meet them, believing that + they understand human speech.<a id="noteref_1478" name= + "noteref_1478" href="#note_1478"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1478</span></span></a> + Further, they <span class="tei tei-pb" id="page399">[pg + 399]</span><a name="Pg399" id="Pg399" class="tei tei-anchor"></a> + think that mice also understand the Kamtchatkan language; so in + autumn, when they rob the field-mice of the bulbs which these + little creatures have laid up in their burrows as a store against + winter, they call everything by names different from the ordinary + ones, lest the mice should know what they were saying. Moreover, + they leave odds and ends, such as old rags, broken needles, + cedar-nuts, and so forth, in the burrows, to make the mice think + that the transaction has been not a robbery but a fair exchange. If + they did not do that, they fancy that the mice would go and drown + or hang themselves out of pure vexation; and then what would the + Kamtchatkans do without the mice to gather the bulbs for them? They + also speak kindly to the animals, and beg them not to take it ill, + explaining that what they do is done out of pure friendship.<a id= + "noteref_1479" name="noteref_1479" href="#note_1479"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1479</span></span></a> The + Cherokee Indians regard the rattlesnake as a superior being and + take great pains not to offend him. They never say that a man has + been bitten by a snake but that he has been <span class= + "tei tei-q">“scratched by a briar.”</span> In like manner, when an + eagle has been shot for a ceremonial dance, it is announced that + <span class="tei tei-q">“a snowbird has been killed.”</span> The + purpose is to deceive the spirits of rattlesnakes or eagles which + might be listening.<a id="noteref_1480" name="noteref_1480" href= + "#note_1480"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1480</span></span></a> The + Esquimaux of Bering Strait think that some animals can hear and + understand what is said of them at a distance. Hence, when a hunter + is going out to kill bears he will speak of them with the greatest + respect and give out that he is going to hunt some other beast. + Thus the bears will be deceived and taken unawares.<a id= + "noteref_1481" name="noteref_1481" href="#note_1481"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1481</span></span></a> + Among the Esquimaux of Baffin Land, women in mourning may not + mention the names of any animals.<a id="noteref_1482" name= + "noteref_1482" href="#note_1482"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1482</span></span></a> + Among the Thompson Indians of British Columbia, children may not + name the coyote or prairie wolf in winter, lest he should turn on + his back and so bring cold weather.<a id="noteref_1483" name= + "noteref_1483" href="#note_1483"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1483</span></span></a></p><span class="tei tei-pb" + id="page400">[pg 400]</span><a name="Pg400" id="Pg400" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of animals and things + tabooed by the Arabs, Africans, and Malagasy.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Arabs call a + man who has been bitten by a snake <span class="tei tei-q">“the + sound one”</span>; leprosy or the scab they designate <span class= + "tei tei-q">“the blessed disease”</span>; the left side they name + <span class="tei tei-q">“the lucky side”</span>; they will not + speak of a lion by his right name, but refer to him as for example + <span class="tei tei-q">“the fox.”</span><a id="noteref_1484" name= + "noteref_1484" href="#note_1484"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1484</span></span></a> In + Africa the lion is alluded to with the same ceremonious respect as + the wolf and the bear in northern Europe and Asia. The Arabs of + Algeria, who hunt the lion, speak of him as Mr. John Johnson + (Johan-ben-el-Johan), because he has the noblest qualities of man + and understands all languages. Hence, too, the first huntsman to + catch sight of the beast points at him with his finger and says, + <span class="tei tei-q">“He is not there”</span>; for if he were to + say <span class="tei tei-q">“He is there,”</span> the lion would + eat him up.<a id="noteref_1485" name="noteref_1485" href= + "#note_1485"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1485</span></span></a> + Except under dire necessity the Waziguas of eastern Africa never + mention the name of the lion from fear of attracting him. They call + him <span class="tei tei-q">“the owner of the land”</span> or + <span class="tei tei-q">“the great beast.”</span><a id= + "noteref_1486" name="noteref_1486" href="#note_1486"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1486</span></span></a> The + negroes of Angola always use the word <span class= + "tei tei-foreign"><span style= + "font-style: italic">ngana</span></span> (<span class= + "tei tei-q">“sir”</span>) in speaking of the same noble animal, + because they think that he is <span class= + "tei tei-q">“fetish”</span> and would not fail to punish them for + disrespect if they omitted to do so.<a id="noteref_1487" name= + "noteref_1487" href="#note_1487"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1487</span></span></a> + Bushmen and Bechuanas both deem it unlucky to speak of the lion by + his proper name; the Bechuanas call him <span class= + "tei tei-q">“the boy with the beard.”</span><a id="noteref_1488" + name="noteref_1488" href="#note_1488"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1488</span></span></a> + During an epidemic of smallpox in Mombasa, British East Africa, it + was noticed that the people were unwilling to mention the native + name (<span class="tei tei-foreign"><span style= + "font-style: italic">ndui</span></span>) of the disease. They + referred to it either as <span class="tei tei-q">“grains of + corn”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">tete</span></span>) or simply as <span class= + "tei tei-q">“the bad disease.”</span><a id="noteref_1489" name= + "noteref_1489" href="#note_1489"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1489</span></span></a> So + the Chinese of Amoy are averse to speak of fever by its proper + name; they prefer to call it <span class="tei tei-q">“beggar's + disease,”</span> hoping thereby to make the demons of fever imagine + that they despise it and that therefore it would be useless to + attack them.<a id="noteref_1490" name="noteref_1490" href= + "#note_1490"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1490</span></span></a> Some + of the natives of Nigeria <span class="tei tei-pb" id="page401">[pg + 401]</span><a name="Pg401" id="Pg401" class="tei tei-anchor"></a> + dread the owl as a bird of ill omen and are loth to mention its + name, preferring to speak of it by means of a circumlocution such + as <span class="tei tei-q">“the bird that makes one + afraid.”</span><a id="noteref_1491" name="noteref_1491" href= + "#note_1491"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1491</span></span></a> The + Herero think that if they see a snake and call it by its name, the + reptile will sting them, but that if they call it a strap + (<span class="tei tei-foreign"><span style= + "font-style: italic">omuvia</span></span>) it will lie still.<a id= + "noteref_1492" name="noteref_1492" href="#note_1492"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1492</span></span></a> When + Nandi warriors are out on an expedition, they may not call a knife + a knife (<span class="tei tei-foreign"><span style= + "font-style: italic">chepkeswet</span></span>); they must call it + <span class="tei tei-q">“an arrow for bleeding cattle”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">loñget</span></span>); and none of the party + may utter the usual word employed in greeting males.<a id= + "noteref_1493" name="noteref_1493" href="#note_1493"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1493</span></span></a> In + Madagascar there seems to be an aversion to pronouncing the word + for lightning (<span class="tei tei-foreign"><span style= + "font-style: italic">vàratra</span></span>); the word for mud + (<span class="tei tei-foreign"><span style= + "font-style: italic">fòtaka</span></span>) is sometimes substituted + for it.<a id="noteref_1494" name="noteref_1494" href= + "#note_1494"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1494</span></span></a> + Again, it is strictly forbidden to mention the word for crocodile + (<span class="tei tei-foreign"><span style= + "font-style: italic">màmba</span></span>) near some rivers of + Madagascar; and if clothes should be wetted in certain other rivers + of the island, you may not say that they are wet (<span class= + "tei tei-foreign"><span style= + "font-style: italic">lèna</span></span>); you must say that they + are on fire (<span class="tei tei-foreign"><span style= + "font-style: italic">may</span></span>) or that they are drinking + water (<span class="tei tei-foreign"><span style= + "font-style: italic">misòtro ràno</span></span>).<a id= + "noteref_1495" name="noteref_1495" href="#note_1495"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1495</span></span></a> A + certain spirit, who used to inhabit a lake in Madagascar, + entertained a rooted aversion to salt, so that whenever the thing + was carried past the lake in which he resided it had to be called + by another name, or it would all have been dissolved and lost. The + persons whom he inspired had to veil their references to the + obnoxious article under the disguise of <span class= + "tei tei-q">“sweet peppers.”</span><a id="noteref_1496" name= + "noteref_1496" href="#note_1496"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1496</span></span></a> In a + West African story we read of a man who was told that he would die + if ever the word for salt was pronounced in his hearing. The fatal + word was pronounced, and die he did sure enough, but he soon came + to life again with the help of a magical wooden pestle of which he + was the lucky possessor.<a id="noteref_1497" name="noteref_1497" + href="#note_1497"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1497</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of animals, especially the + snake and the tiger, tabooed in India.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In India the + animals whose names are most commonly tabooed are the snake and the + tiger, but the same tribute of respect is paid to other beasts + also. Sayids and Mussulmans <span class="tei tei-pb" id= + "page402">[pg 402]</span><a name="Pg402" id="Pg402" class= + "tei tei-anchor"></a> of high rank in northern India say that you + should never call a snake by its proper name, but always describe + it either as a tiger (<span class="tei tei-foreign"><span style= + "font-style: italic">sher</span></span>) or a string (<span class= + "tei tei-foreign"><span style= + "font-style: italic">rassi</span></span>).<a id="noteref_1498" + name="noteref_1498" href="#note_1498"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1498</span></span></a> In + Telingana the euphemistic name for a snake, which should always be + employed, is worm or insect (<span class= + "tei tei-foreign"><span style= + "font-style: italic">purugu</span></span>); if you call a cobra by + its proper name, the creature will haunt you for seven years and + bite you at the first opportunity.<a id="noteref_1499" name= + "noteref_1499" href="#note_1499"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1499</span></span></a> + Ignorant Bengalee women will not mention a snake or a thief by + their proper names at night, for fear that one or other might + appear. When they have to allude to a serpent, they call it + <span class="tei tei-q">“the creeping thing”</span>; when they + speak of a thief, they say <span class="tei tei-q">“the unwelcome + visitor.”</span><a id="noteref_1500" name="noteref_1500" href= + "#note_1500"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1500</span></span></a> + Other euphemisms for the snake in northern India are <span class= + "tei tei-q">“maternal uncle”</span> and <span class= + "tei tei-q">“rope.”</span> They say that if a snake bites you, you + should not mention its name, but merely observe <span class= + "tei tei-q">“A rope has touched me.”</span><a id="noteref_1501" + name="noteref_1501" href="#note_1501"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1501</span></span></a> + Natives of Travancore are careful not to speak disrespectfully of + serpents. A cobra is called <span class="tei tei-q">“the good + lord”</span> (<span class="tei tei-foreign"><span style= + "font-style: italic">nalla tambiran</span></span>) or <span class= + "tei tei-q">“the good snake”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">nalla + pambu</span></span>). While the Malayalies of the Shervaray Hills + are hunting the tiger, they speak of the beast only as <span class= + "tei tei-q">“the dog.”</span><a id="noteref_1502" name= + "noteref_1502" href="#note_1502"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1502</span></span></a> The + Canarese of southern India call the tiger either <span class= + "tei tei-q">“the dog”</span> or <span class="tei tei-q">“the + jackal”</span>; they think that if they called him by his proper + name, he would be sure to carry off one of them.<a id= + "noteref_1503" name="noteref_1503" href="#note_1503"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1503</span></span></a> The + jungle people of northern India, who meet the tiger in his native + haunts, will not pronounce his name, but speak of him as + <span class="tei tei-q">“the jackal”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">gídar</span></span>), or <span class= + "tei tei-q">“the beast”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">janwar</span></span>), or use some other + euphemistic term. In some places they treat the wolf and the bear + in the same fashion.<a id="noteref_1504" name="noteref_1504" href= + "#note_1504"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1504</span></span></a> The + Pankas of South Mirzapur will not name the tiger, bear, camel, or + donkey by their proper names; the camel they call <span class= + "tei tei-q">“long neck.”</span> Other tribes of the same district + only scruple to mention certain animals in the morning. Thus, the + Kharwars, a Dravidian tribe, will not name a pig, squirrel, hare, + jackal, bear, monkey, or donkey in the morning hours; if + <span class="tei tei-pb" id="page403">[pg 403]</span><a name= + "Pg403" id="Pg403" class="tei tei-anchor"></a> they have to allude + to these animals at that time, they call them by special names. For + instance, they call the hare <span class="tei tei-q">“the + four-footed one”</span> or <span class="tei tei-q">“he that hides + in the rocks”</span>; while they speak of the bear as <span class= + "tei tei-foreign"><span style= + "font-style: italic">jigariya</span></span>, which being + interpreted means <span class="tei tei-q">“he with the liver of + compassion.”</span> If the Bhuiyars are absolutely obliged to refer + to a monkey or a bear in the morning, they speak of the monkey as + <span class="tei tei-q">“the tree-climber”</span> and the bear as + <span class="tei tei-q">“the eater of white ants.”</span> They + would not mention a crocodile. Among the Pataris the matutinal + title of the bear is <span class="tei tei-q">“the hairy + creature.”</span><a id="noteref_1505" name="noteref_1505" href= + "#note_1505"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1505</span></span></a> The + Kols, a Dravidian race of northern India, will not speak of death + or beasts of prey by their proper names in the morning. Their name + for the tiger at that time of day is <span class="tei tei-q">“he + with the claws,”</span> and for the elephant <span class= + "tei tei-q">“he with the teeth.”</span><a id="noteref_1506" name= + "noteref_1506" href="#note_1506"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1506</span></span></a> The + forests of the Sundarbans, the district at the mouth of the Ganges, + are full of man-eating tigers and the annual loss of life among the + woodcutters is heavy. Here accordingly the ferocious animal is not + called a tiger but a jackal (<span class= + "tei tei-foreign"><span style= + "font-style: italic">çial</span></span>).<a id="noteref_1507" name= + "noteref_1507" href="#note_1507"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1507</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of animals and things + tabooed in Indo-China.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Annam the + fear inspired by tigers, elephants, and other wild animals induces + the people to address these creatures with the greatest respect as + <span class="tei tei-q">“lord”</span> or <span class= + "tei tei-q">“grandfather,”</span> lest the beasts should take + umbrage and attack them.<a id="noteref_1508" name="noteref_1508" + href="#note_1508"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1508</span></span></a> The + tiger reigns supreme in the forests of Tonquin and Cochin-China, + and the peasants honour him as a maleficent deity. In talking of + him they always call him <span class="tei tei-foreign"><span style= + "font-style: italic">ong</span></span>, which means monsieur or + grandfather. They are convinced that if they dared to speak of him + disrespectfully, he would avenge the insult.<a id="noteref_1509" + name="noteref_1509" href="#note_1509"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1509</span></span></a> In + Siam there are many people who would never venture to utter the + words tiger or crocodile in a spot where these terrible creatures + might be in hiding, lest <span class="tei tei-pb" id="page404">[pg + 404]</span><a name="Pg404" id="Pg404" class="tei tei-anchor"></a> + the sound of their names should attract the attention of the beasts + towards the speakers.<a id="noteref_1510" name="noteref_1510" href= + "#note_1510"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1510</span></span></a> When + the Malays of Patani Bay in Siam are in the jungle and think there + is a tiger near, they will either speak of him in complimentary + terms as the <span class="tei tei-q">“grandfather of the + woods”</span> or only mention him in a whisper.<a id="noteref_1511" + name="noteref_1511" href="#note_1511"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1511</span></span></a> In + Laos, while a man is out hunting elephants he is obliged to give + conventional names to all common objects, which creates a sort of + special language for elephant-hunters.<a id="noteref_1512" name= + "noteref_1512" href="#note_1512"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1512</span></span></a> So + when the Chams and Orang-Glaï of Indo-China are searching for the + precious eagle-wood in the forest, they must employ an artificial + jargon to designate most objects of everyday life; thus, for + example, fire is called <span class="tei tei-q">“the red,”</span> a + she-goat becomes <span class="tei tei-q">“a spider,”</span> and so + on. Some of the terms which compose the jargon are borrowed from + the dialects of neighbouring tribes.<a id="noteref_1513" name= + "noteref_1513" href="#note_1513"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1513</span></span></a> When + the Mentras or aborigines of Malacca are searching for what they + call <span class="tei tei-foreign"><span style= + "font-style: italic">gaharu</span></span> (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">lignum aloes</span></span>) they are obliged + to use a special language, avoiding the words in ordinary use. At + such times they call <span class="tei tei-foreign"><span style= + "font-style: italic">gaharu</span></span> by the name of + <span class="tei tei-foreign"><span style= + "font-style: italic">tabak</span></span>, and they speak of a snake + as <span class="tei tei-q">“the long animal”</span> and of the + elephant as <span class="tei tei-q">“the great animal.”</span> They + have also to observe a number of other taboos, particularly in the + matter of diet. If a man has found a promising <span class= + "tei tei-foreign"><span style= + "font-style: italic">gaharu</span></span> tree, and on going home + dreams that the guardian spirit of the tree (<span class= + "tei tei-foreign"><span style="font-style: italic">hantu + gaharu</span></span>) demands a human victim as the price of his + property, the dreamer will try next day to catch somebody asleep + and to smear his forehead with lime. This is a sign to the guardian + spirit of the tree, who accordingly carries away the soul of the + sleeper to the land of the dead by means of a fever or other + ailment, whereas the original dreamer gets a good supply of aloes + wood.<a id="noteref_1514" name="noteref_1514" href= + "#note_1514"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1514</span></span></a></p><span class="tei tei-pb" + id="page405">[pg 405]</span><a name="Pg405" id="Pg405" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Special language used by East + Indian searchers for camphor.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At certain + seasons of the year parties of Jakuns and Binuas go out to seek for + camphor in the luxuriant forests of their native country, which is + the narrow southern extremity of the Malay Peninsula, the Land's + End of Asia. They are absent for three or four months together, and + during the whole of this time the use of the ordinary Malay + language is forbidden to them, and they have to speak a special + language called by them the <span class= + "tei tei-foreign"><span style="font-style: italic">bassa + kapor</span></span> (camphor language) or <span class= + "tei tei-foreign"><span style= + "font-style: italic">pantang</span><a id="noteref_1515" name= + "noteref_1515" href="#note_1515"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; font-style: italic; vertical-align: super">1515</span></span></a> + <span style="font-style: italic">kapur</span></span>. Indeed not + only have the searchers to employ this peculiar language, but even + the men and women who stay at home in the villages are obliged to + speak it while the others are away looking for the camphor. They + believe that a spirit presides over the camphor trees, and that + without propitiating him they could not obtain the precious gum; + the shrill cry of a species of cicada, heard at night, is supposed + to be the voice of the spirit. If they failed to employ the camphor + language, they think that they would have great difficulty in + finding the camphor trees, and that even when they did find them + the camphor would not yield itself up to the collector. The camphor + language consists in great part of words which are either Malayan + or of Malay origin; but it also contains many words which are not + Malayan but are presumed to be remains of the original Jakun + dialects now almost extinct in these districts. The words derived + from Malayan are formed in many cases by merely substituting a + descriptive phrase for the common term. Thus instead of rice they + say <span class="tei tei-q">“grass fruit”</span>; instead of gun + they say <span class="tei tei-q">“far sounding”</span>; the epithet + <span class="tei tei-q">“short-legged”</span> is substituted for + hog; hair is referred to as <span class= + "tei tei-q">“leaves,”</span> and so on.<a id="noteref_1516" name= + "noteref_1516" href="#note_1516"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1516</span></span></a> So + when the Battas or Bataks of Sumatra have gone out to search for + camphor, they must abandon the speech of daily life as soon as they + reach the camphor <span class="tei tei-pb" id="page406">[pg + 406]</span><a name="Pg406" id="Pg406" class="tei tei-anchor"></a> + forest. For example, if they wish to speak of the forest they may + not use the ordinary word for it (<span class= + "tei tei-foreign"><span style= + "font-style: italic">hoetan</span></span>), but must call it + <span class="tei tei-foreign"><span style= + "font-style: italic">kerrengettetdoeng</span></span>. When they + have fixed on a spot in which to try their luck, they set up a + booth and clear a space in front of it to serve as a place of + sacrifice. Here, after summoning the camphor spirit (<span class= + "tei tei-foreign"><span style="font-style: italic">berroe ni + kapoer</span></span>) by playing on a flute, they offer sacrifice + to him repeatedly. Then they lie down to dream of the place where + camphor is to be found. If this succeeds, the leader goes and + chooses the tree. When it has been cut down to the accompaniment of + certain spells or incantations, one of the men runs and wraps the + top of the fallen tree in a garment to prevent the camphor from + escaping from the trunk before they have secured it. Then the tree + is cleft and split up in the search for the camphor crystals, which + are to be found in the fibres of the wood.<a id="noteref_1517" + name="noteref_1517" href="#note_1517"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1517</span></span></a> + Similarly, when the Kayans of Borneo are searching for camphor, + they talk a language invented solely for their use at this time. + The camphor itself is never mentioned by its proper name, but is + always referred to as <span class="tei tei-q">“the thing that + smells”</span>; and all the tools employed in collecting the drug + receive fanciful names. Unless they conform to this rule they + suppose that the camphor crystals, which are found only in the + crevices of the wood, will elude them.<a id="noteref_1518" name= + "noteref_1518" href="#note_1518"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1518</span></span></a> The + Malanau tribes of Borneo observe the same custom very strictly, + believing that the crystals would immediately dissolve if they + spoke anything but the camphor language. For example, the common + Malanau word for <span class="tei tei-q">“return”</span> is + <span class="tei tei-foreign"><span style= + "font-style: italic">muli</span></span>, but in presence of a + camphor tree they say <span class="tei tei-foreign"><span style= + "font-style: italic">beteku</span></span>. Again, <span class= + "tei tei-q">“to hide”</span> is <span class= + "tei tei-foreign"><span style= + "font-style: italic">palim</span></span> in the Malanau language, + but when they are looking for camphor they say <span class= + "tei tei-foreign"><span style= + "font-style: italic">krian</span></span>. In like manner, all + common names for implements and food are exchanged for others. In + some tribes the camphor-seekers may never mention the names of + chiefs and influential men; <span class="tei tei-pb" id= + "page407">[pg 407]</span><a name="Pg407" id="Pg407" class= + "tei tei-anchor"></a> if they broke this rule, they would find no + camphor in the trees.<a id="noteref_1519" name="noteref_1519" href= + "#note_1519"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1519</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Special languages used by Malay + miners, fowlers, and fishermen.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the western + states of the Malay Peninsula the chief industry is tin-mining, and + odd ideas prevail among the natives as to the nature and properties + of the ore. They regard it as alive and growing, sometimes in the + shape of a buffalo, which makes its way from place to place + underground. Ore of inferior quality is excused on the score of its + tender years; it will no doubt improve as it grows older. Not only + is the tin believed to be under the protection and command of + certain spirits who must be propitiated, but it is even supposed to + have its own special likes and dislikes for certain persons and + things. Hence the Malays deem it advisable to treat tin ore with + respect, to consult its convenience, nay, to conduct the business + of mining in such a way that the ore may, as it were, be extracted + without its own knowledge. When such are their ideas about the + mineral it is no wonder that the miners scruple to employ certain + words in the mines, and replace them by others which are less + likely to give offence to the ore or its guardian spirits. Thus, + for example, the elephant must not be called an elephant but + <span class="tei tei-q">“the tall one who turns himself + about”</span>; and in like manner special words, different from + those in common use, are employed by the miners to designate the + cat, the buffalo, the snake, the centipede, tin sand, metallic tin, + and lemons. Lemons are particularly distasteful to the spirits; + they may not be brought into the mines.<a id="noteref_1520" name= + "noteref_1520" href="#note_1520"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1520</span></span></a> + Again, the Malay wizard, who is engaged in snaring pigeons with the + help of a decoy-bird and a calling-tube, must on no account call + things by their common names. The tiny conical hut, in which he + sits waiting for the wild pigeons to come fluttering about him, + goes by the high-sounding name of the Magic Prince, perhaps with a + delicate allusion to its noble inmate. The calling-tube is known as + Prince <span class="tei tei-pb" id="page408">[pg + 408]</span><a name="Pg408" id="Pg408" class="tei tei-anchor"></a> + Distraction, doubtless on account of the extraordinary fascination + it exercises on the birds. The decoy-pigeon receives the name of + the Squatting Princess, and the rod with a noose at the end of it, + which serves to catch the unwary birds, is disguised under the + title of Prince Invitation. Everything, in fact, is on a princely + scale, so far at least as words can make it so. The very nooses + destined to be slipped over the necks or legs of the little + struggling prisoners are dignified by the title of King Solomon's + necklaces and armlets; and the trap into which the birds are + invited to walk is variously described as King Solomon's Audience + Chamber, or a Palace Tower, or an Ivory Hall carpeted with silver + and railed with amalgam. What pigeon could resist these manifold + attractions, especially when it is addressed by the respectful + title of Princess Kapor or Princess Sarap or Princess Puding?<a id= + "noteref_1521" name="noteref_1521" href="#note_1521"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1521</span></span></a> + Again, the fisher-folk on the east coast of the Malay Peninsula, + like their brethren in Scotland, are reluctant to mention the names + of birds or beasts while they are at sea. All animals then go by + the name of <span class="tei tei-foreign"><span style= + "font-style: italic">cheweh</span></span>, a meaningless word which + is believed not to be understood by the creatures to whom it + refers. Particular kinds of animals are distinguished by + appropriate epithets; the pig is <span class="tei tei-q">“the + grunting <span class="tei tei-foreign"><span style= + "font-style: italic">cheweh</span></span>,”</span> the buffalo is + <span class="tei tei-q">“the <span class= + "tei tei-foreign"><span style= + "font-style: italic">cheweh</span></span> that says <span class= + "tei tei-foreign"><span style= + "font-style: italic">uak</span></span>,”</span> the snipe is + <span class="tei tei-q">“the <span class= + "tei tei-foreign"><span style= + "font-style: italic">cheweh</span></span> that cries <span class= + "tei tei-foreign"><span style= + "font-style: italic">kek-kek</span></span>,”</span> and so + on.<a id="noteref_1522" name="noteref_1522" href= + "#note_1522"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1522</span></span></a> In + this respect the fishermen of Patani Bay class together sea + spirits, Buddhist monks, beasts, and reptiles; these are all + <span class="tei tei-foreign"><span style= + "font-style: italic">cheweh</span></span> and their common names + may not be mentioned at sea. But, curiously enough, they lay no + such embargo on the names of fish and birds, except the vulture and + domestic fowls and ducks. At sea the vulture is named <span class= + "tei tei-q">“bald head,”</span> the tiger <span class= + "tei tei-q">“striped,”</span> the snake <span class= + "tei tei-q">“weaver's sword,”</span> the horse <span class= + "tei tei-q">“fast,”</span> and a species of monkey <span class= + "tei tei-q">“long tail.”</span> The human foot is called + <span class="tei tei-q">“tortoise,”</span> and a Buddhist monk + <span class="tei tei-q">“yellow”</span> on account of the colour of + his robe. These Malay fishermen are at least as unwilling to speak + of a Buddhist monk at sea as Scotch fishermen are to mention a + minister in similar circumstances. If one of them mentions a monk, + his mates will fall on him and beat him; whereas for other slips of + the tongue they <span class="tei tei-pb" id="page409">[pg + 409]</span><a name="Pg409" id="Pg409" class="tei tei-anchor"></a> + think it enough to throw a little bilge-water over the back of the + transgressor and to say, <span class="tei tei-q">“May the ill-luck + be dismissed!”</span> The use of this special language is even more + obligatory by night than by day. On shore the fishermen make very + merry over those lubberly landsmen who cannot talk correctly at + sea.<a id="noteref_1523" name="noteref_1523" href= + "#note_1523"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1523</span></span></a> In + like manner Achinese fishermen, in northern Sumatra, employ a + special vocabulary when they are at sea. Thus they may not call a + mountain a mountain, or mountain-high billows would swamp the boat; + they refer to it as <span class="tei tei-q">“high ground.”</span> + They may not speak of an elephant by its proper name of + <span class="tei tei-foreign"><span style= + "font-style: italic">gadjah</span></span>, but must call it + <span class="tei tei-foreign"><span style="font-style: italic">pò + meurah</span></span>. If a man wishes to say that something is + clear, he must not use the ordinary word for clear (<span class= + "tei tei-foreign"><span style= + "font-style: italic">lheuëh</span></span>) because it bears the + meaning also of <span class="tei tei-q">“free,”</span> <span class= + "tei tei-q">“loose”</span>; and the utterance of such a word might + enable the fish to get free from the net and escape. Instead of + <span class="tei tei-foreign"><span style= + "font-style: italic">lheuëh</span></span> he must therefore employ + the less dangerous synonym <span class= + "tei tei-foreign"><span style= + "font-style: italic">leungka</span></span>. In like manner, we are + told, among the fishermen of the north coast of Java whole lists of + words might be compiled which are tabooed at sea and must be + replaced by others.<a id="noteref_1524" name="noteref_1524" href= + "#note_1524"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1524</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of things and animals + tabooed in Sumatra, Nias, and Java.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Sumatra the + spirits of the gold mines are treated with as much deference as the + spirits of the tin-mines in the Malay Peninsula. Tin, ivory, and + the like may not be brought by the miners to the scene of their + operations, for at the scent of such things the spirits of the mine + would cause the gold to vanish. For the same reason it is forbidden + to refer to certain things by their proper names, and in speaking + of them the miners must use other words. In some cases, for example + in removing the grains of the gold, a deep silence must be + observed; no commands may be given or questions asked,<a id= + "noteref_1525" name="noteref_1525" href="#note_1525"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1525</span></span></a> + probably because the removal of the precious metal is regarded as a + theft which the spirits would punish if they caught the thieves in + the act. Certainly the <span class="tei tei-pb" id="page410">[pg + 410]</span><a name="Pg410" id="Pg410" class="tei tei-anchor"></a> + Dyaks believe that gold has a soul which seeks to avenge itself on + men who dig the precious metal. But the angry spirit is powerless + to harm miners who observe certain precautions, such as never to + bathe in a river with their faces turned up stream, never to sit + with their legs dangling, and never to tie up their hair.<a id= + "noteref_1526" name="noteref_1526" href="#note_1526"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1526</span></span></a> + Again, a Sumatran who fancies that there is a tiger or a crocodile + in his neighbourhood, will speak of the animal by the honourable + title of <span class="tei tei-q">“grandfather”</span> for the + purpose of propitiating the creature.<a id="noteref_1527" name= + "noteref_1527" href="#note_1527"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1527</span></span></a> In + the forest a Karo-Batak refers to a tiger as <span class= + "tei tei-q">“Grandfather to whom the wood belongs,”</span> + <span class="tei tei-q">“he with the striped coat,”</span> or + <span class="tei tei-q">“the roving trap.”</span><a id= + "noteref_1528" name="noteref_1528" href="#note_1528"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1528</span></span></a> + Among the Gayos of Sumatra it is forbidden to mention the name of + small-pox in the house of a man who is suffering from the disease; + and the words for ugly, red, stinking, unlucky, and so forth are + forbidden under the same circumstances. The disease is referred to + under the title of <span class="tei tei-q">“prince of the averters + of misfortune.”</span><a id="noteref_1529" name="noteref_1529" + href="#note_1529"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1529</span></span></a> So + long as the hunting season lasts, the natives of Nias may not name + the eye, the hammer, stones, and in some places the sun by their + true names; no smith may ply his trade in the village, and no + person may go from one village to another to have smith's work done + for him. All this, with the exception of the rule about not naming + the eye and the sun, is done to prevent the dogs from growing + stiff, and so losing the power of running down the game.<a id= + "noteref_1530" name="noteref_1530" href="#note_1530"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1530</span></span></a> + During the rice-harvest in Nias the reapers seldom speak to each + other, and when they do so, it is only in whispers. Outside the + field they must speak of everything by names different from those + in common use, which gives rise to a special dialect or jargon + known as <span class="tei tei-q">“field speech.”</span> It has been + observed that some of the words in this jargon <span class= + "tei tei-pb" id="page411">[pg 411]</span><a name="Pg411" id="Pg411" + class="tei tei-anchor"></a> resemble words in the language of the + Battas of Sumatra.<a id="noteref_1531" name="noteref_1531" href= + "#note_1531"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1531</span></span></a> + While these rice-reapers of Nias are at work they may not address + each other by their names; they must use only such general terms as + <span class="tei tei-q">“man,”</span> <span class= + "tei tei-q">“woman,”</span> <span class="tei tei-q">“girl,”</span> + <span class="tei tei-q">“old man,”</span> and <span class= + "tei tei-q">“old woman.”</span> The word for <span class= + "tei tei-q">“fire”</span> may not pass their lips; instead of it + they must use the word for <span class="tei tei-q">“cold.”</span> + Other words tabooed to them during the harvest are the words for + <span class="tei tei-q">“smoke”</span> and <span class= + "tei tei-q">“stone.”</span> If a reaper wishes to ask another for + his whetstone to sharpen his knife, he must speak of it as a + <span class="tei tei-q">“fowl's egg.”</span><a id="noteref_1532" + name="noteref_1532" href="#note_1532"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1532</span></span></a> In + Java when people suspect that a tiger or crocodile is near, they + avoid the use of the proper name of the beast and refer to him as + <span class="tei tei-q">“the old lord”</span> or <span class= + "tei tei-q">“grandfather.”</span> Similarly, men who are watching a + plantation to protect it from wild boars speak of these animals as + <span class="tei tei-q">“handsome men”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">wong + bagus</span></span>). When after harvest the unhusked rice is to be + brought into the barn, the barn is not called a barn but + <span class="tei tei-q">“the dark store-house.”</span> Serious + epidemics may not be mentioned by their true names; thus smallpox + is called the <span class="tei tei-q">“pretty girl”</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">lara bagus</span></span>). The Javanese are + particularly careful to eschew certain common words at evening or + night. Thus the snake is then called a <span class= + "tei tei-q">“tree-root”</span>; the venomous centipede is referred + to as the <span class="tei tei-q">“red ant”</span>; oil is spoken + of as <span class="tei tei-q">“water”</span>; and so forth. And + when leaves and herbs are being gathered for use in medicine they + are regularly designated by other than their ordinary names.<a id= + "noteref_1533" name="noteref_1533" href="#note_1533"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1533</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Names of things and animals + tabooed in Celebes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Alfoors or + Toradjas of Poso, in Celebes, are forbidden by custom to speak the + ordinary language when they are at work in the harvest-field. At + such times they employ a secret language which is said to agree + with the ordinary one only in this, that in it some things are + designated by <span class="tei tei-pb" id="page412">[pg + 412]</span><a name="Pg412" id="Pg412" class="tei tei-anchor"></a> + words usually applied in a different sense, or by descriptive + phrases or circumlocutions. Thus instead of <span class= + "tei tei-q">“run”</span> they say <span class= + "tei tei-q">“limp”</span>; instead of <span class= + "tei tei-q">“hand”</span> they say <span class="tei tei-q">“that + with which one reaches”</span>; instead of <span class= + "tei tei-q">“foot”</span> they say <span class="tei tei-q">“that + with which one limps”</span>; and instead of <span class= + "tei tei-q">“ear”</span> they say <span class="tei tei-q">“that + with which one hears.”</span> Again, in the field-speech + <span class="tei tei-q">“to drink”</span> becomes <span class= + "tei tei-q">“to thrust forward the mouth”</span>; <span class= + "tei tei-q">“to pass by”</span> is expressed by <span class= + "tei tei-q">“to nod with the head”</span>; a gun is <span class= + "tei tei-q">“a fire-producer”</span>; and wood is <span class= + "tei tei-q">“that which is carried on the shoulder.”</span> The + writer who reports the custom was formerly of opinion that this + secret language was designed to avoid attracting the attention of + evil spirits to the ripe rice; but further enquiry has satisfied + him that the real reason for adopting it is a wish not to frighten + the soul of the rice by revealing to it the alarming truth that it + is about to be cut, carried home, boiled, and eaten. It is just the + words referring to these actions, he tells us, which are especially + tabooed and replaced by others. Beginning with a rule of avoiding a + certain number of common words, the custom has grown among people + of the Malay stock till it has produced a complete language for use + in the fields. In Minahassa also this secret field-speech consists + in part of phrases or circumlocutions, of which many are said to be + very poetical.<a id="noteref_1534" name="noteref_1534" href= + "#note_1534"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1534</span></span></a> But + it is not only on the harvest field that the Toradja resorts to the + use of a secret language from superstitious motives. In the great + primaeval forest he feels ill at ease, for well he knows the + choleric temper of the spirits who inhabit the giant trees of the + wood, and that were he to excite their wrath they would assuredly + pay him out in one way or other, it might be by carrying off his + soul and so making him ill, it might be by crushing him flat under + a falling tree. These touchy beings particularly dislike to hear + certain words pronounced, and accordingly on his way through the + forest the Toradja takes care to avoid the offensive terms and to + substitute others for them. Thus he will not call a dog a dog, but + refers to it as <span class="tei tei-q">“the hairy one”</span>; a + buffalo is spoken of as <span class="tei tei-q">“thick + hide”</span>; a <span class="tei tei-pb" id="page413">[pg + 413]</span><a name="Pg413" id="Pg413" class="tei tei-anchor"></a> + cooking pot becomes <span class="tei tei-q">“that which is set + down”</span>; the hair of the head is alluded to as <span class= + "tei tei-q">“betel”</span>; goats and pigs are <span class= + "tei tei-q">“the folk under the house”</span>; a horse is + <span class="tei tei-q">“long nose”</span>; and deer are + <span class="tei tei-q">“denizens of the fell.”</span> If he is + rash or careless enough to utter a forbidden word in the forest, a + short-tempered tree-spirit will fetch him such a bang on the head + that the blood will spout from his nose and mouth.<a id= + "noteref_1535" name="noteref_1535" href="#note_1535"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1535</span></span></a> + Again, when the weather is fine and the Toradja wishes it to + continue so, he is careful not to utter the word <span class= + "tei tei-q">“rain,”</span> for if he did so the rain would fancy he + was called for and would obligingly present himself. Indeed, in the + district of Pakambia, which is frequently visited by heavy storms, + the word <span class="tei tei-q">“rain”</span> may not be mentioned + throughout the year lest it should provoke a tempest; the + unmentionable thing is there delicately alluded to as <span class= + "tei tei-q">“tree-blossoms.”</span><a id="noteref_1536" name= + "noteref_1536" href="#note_1536"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1536</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words tabooed by East + Indian mariners at sea.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When a Bugineese + or Macassar man is at sea and sailing past a place which he + believes to be haunted by evil spirits, he keeps as quiet as he + can; but if he is obliged to speak he designates common things and + actions, such as water, wind, fire, cooking, eating, the rice-pot, + and so forth, by peculiar terms which are neither Bugineese nor + Macassar, and therefore cannot be understood by the evil spirits, + whose knowledge of languages is limited to these two tongues. + However, according to another and later account given by the same + authority, it appears that many of the substituted terms are merely + figurative expressions or descriptive phrases borrowed from the + ordinary language. Thus the word for water is replaced by a rare + word meaning <span class="tei tei-q">“rain”</span>; a rice-pot is + called a <span class="tei tei-q">“black man”</span>; boiled rice is + <span class="tei tei-q">“one who is eaten”</span>; a fish is a + <span class="tei tei-q">“tree-leaf”</span>; a fowl is <span class= + "tei tei-q">“one who lives in a poultry hatch”</span>; and an ape + is a <span class="tei tei-q">“tree-dweller.”</span><a id= + "noteref_1537" name="noteref_1537" href="#note_1537"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1537</span></span></a> + Natives of the island of Saleyer, which lies off the south coast of + <span class="tei tei-pb" id="page414">[pg 414]</span><a name= + "Pg414" id="Pg414" class="tei tei-anchor"></a> Celebes, will not + mention the name of their island when they are making a certain + sea-passage; and in sailing they will never speak of a fair wind by + its proper name. The reason in both cases is a fear of disturbing + the evil spirits.<a id="noteref_1538" name="noteref_1538" href= + "#note_1538"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1538</span></span></a> When + natives of the Sapoodi Archipelago, to the north-east of Java, are + at sea they will never say that they are near the island of + Sapoodi, for if they did so they would be carried away from it by a + head wind or by some other mishap.<a id="noteref_1539" name= + "noteref_1539" href="#note_1539"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1539</span></span></a> When + Galelareese sailors are crossing over to a land that is some way + off, say one or two days' sail, they do not remark on any vessels + that may heave in sight or any birds that may fly past; for they + believe that were they to do so they would be driven out of their + course and not reach the land they are making for. Moreover, they + may not mention their own ship, or any part of it. If they have to + speak of the bow, for example, they say <span class= + "tei tei-q">“the beak of the bird”</span>; starboard is named + <span class="tei tei-q">“sword,”</span> and larboard <span class= + "tei tei-q">“shield.”</span><a id="noteref_1540" name= + "noteref_1540" href="#note_1540"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1540</span></span></a> The + inhabitants of Ternate and of the Sangi Islands deem it very + dangerous to point at distant objects or to name them while they + are at sea. Once while sailing with a crew of Ternate men a + European asked one of them the name of certain small islands which + they had passed. The man had been talkative before, but the + question reduced him to silence. <span class= + "tei tei-q">“Sir,”</span> he said, <span class="tei tei-q">“that is + a great taboo; if I told you we should at once have wind and tide + against us, and perhaps suffer a great calamity. As soon as we come + to anchor I will tell you the name of the islands.”</span> The + Sangi Islanders have, besides the ordinary language, an ancient one + which is only partly understood by some of the people. This old + language is often used by them at sea, as well as in popular songs + and certain heathen rites.<a id="noteref_1541" name="noteref_1541" + href="#note_1541"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1541</span></span></a> The + reason for resorting to it on shipboard is to hinder the evil + spirits from overhearing <span class="tei tei-pb" id="page415">[pg + 415]</span><a name="Pg415" id="Pg415" class="tei tei-anchor"></a> + and so frustrating the plans of the voyagers.<a id="noteref_1542" + name="noteref_1542" href="#note_1542"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1542</span></span></a> The + Nufoors of Dutch New Guinea believe that if they were to mention + the name of an island to which the bow of their vessel was + pointing, they would be met by storm, rain, or mist which would + drive them from their course.<a id="noteref_1543" name= + "noteref_1543" href="#note_1543"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1543</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Common words tabooed in Sunda, + Borneo, and the Philippines.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some parts of + Sunda it is taboo or forbidden to call a goat a goat; it must be + called a <span class="tei tei-q">“deer under the house.”</span> A + tiger may not be spoken of as a tiger; he must be referred to as + <span class="tei tei-q">“the supple one,”</span> <span class= + "tei tei-q">“the one there,”</span> <span class="tei tei-q">“the + honourable,”</span> <span class="tei tei-q">“the whiskered + one,”</span> and so on. Neither a wild boar nor a mouse may be + mentioned by its proper name; a boar must be called <span class= + "tei tei-q">“the beautiful one”</span> (masculine) and the mouse + <span class="tei tei-q">“the beautiful one”</span> (feminine). When + the people are asked what would be the consequence of breaking a + taboo, they generally say that the person or thing would suffer for + it, either by meeting with a mishap or by falling ill. But some say + they do not so much fear a misfortune as experience an indefinite + feeling, half fear, half reverence, towards an institution of their + forefathers. Others can assign no reason for observing the taboos, + and cut enquiry short by saying that <span class="tei tei-q">“It is + so because it is so.”</span><a id="noteref_1544" name= + "noteref_1544" href="#note_1544"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1544</span></span></a> When + the Kenyahs of Borneo are about to poison the fish of a section of + the river with the <span class="tei tei-foreign"><span style= + "font-style: italic">tuba</span></span> root, they always speak of + the matter as little as possible and use the most indirect and + fanciful modes of expression. Thus they will say, <span class= + "tei tei-q">“There are many leaves fallen here,”</span> meaning + that there are many fish in the river. And they will not breathe + the name of the <span class="tei tei-foreign"><span style= + "font-style: italic">tuba</span></span> root; if they must refer to + it, they call it <span class="tei tei-foreign"><span style= + "font-style: italic">pakat abong</span></span>, where <span class= + "tei tei-foreign"><span style= + "font-style: italic">abong</span></span> is the name of a + strong-smelling root something like <span class= + "tei tei-foreign"><span style= + "font-style: italic">tuba</span></span>, and <span class= + "tei tei-foreign"><span style= + "font-style: italic">pakat</span></span> means <span class= + "tei tei-q">“to agree upon”</span>; so that <span class= + "tei tei-foreign"><span style="font-style: italic">pakat + abong</span></span> signifies <span class="tei tei-q">“what we have + agreed to call <span class="tei tei-foreign"><span style= + "font-style: italic">abong</span></span>.”</span> This concealment + of the truth deceives all the bats, birds, and insects, which might + otherwise overhear the talk of the men and inform the fish of the + deep-laid plot against them.<a id="noteref_1545" name= + "noteref_1545" href="#note_1545"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1545</span></span></a> + These Kenyahs also fear <span class="tei tei-pb" id="page416">[pg + 416]</span><a name="Pg416" id="Pg416" class="tei tei-anchor"></a> + the crocodile and do not like to mention it by name, especially if + one be in sight; they refer to the beast as <span class= + "tei tei-q">“the old grandfather.”</span><a id="noteref_1546" name= + "noteref_1546" href="#note_1546"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1546</span></span></a> When + small-pox invades a village of the Sakarang Dyaks in Borneo, the + people desert the place and take refuge in the jungle. In the + daytime they do not dare to stir or to speak above a whisper, lest + the spirits should see or hear them. They do not call the small-pox + by its proper name, but speak of it as <span class= + "tei tei-q">“jungle leaves”</span> or <span class= + "tei tei-q">“fruit”</span> or <span class="tei tei-q">“the + chief,”</span> and ask the sufferer, <span class="tei tei-q">“Has + he left you?”</span> and the question is put in a whisper lest the + spirit should hear.<a id="noteref_1547" name="noteref_1547" href= + "#note_1547"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1547</span></span></a> + Natives of the Philippines were formerly prohibited from speaking + of the chase in the house of a fisherman and from speaking of + fishing in the house of a hunter; journeying by land they might not + talk of marine matters, and sailing on the sea they might not talk + of terrestrial matters.<a id="noteref_1548" name="noteref_1548" + href="#note_1548"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1548</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The avoidance of common words + seems to be based on a fear of spirits and a wish to deceive + them or elude their notice. Common words avoided by hunters and + fowlers in order to deceive the beasts and birds.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When we survey + the instances of this superstition which have now been enumerated, + we can hardly fail to be struck by the number of cases in which a + fear of spirits, or of other beings regarded as spiritual and + intelligent, is assigned as the reason for abstaining in certain + circumstances from the use of certain words.<a id="noteref_1549" + name="noteref_1549" href="#note_1549"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1549</span></span></a> The + speaker imagines himself to be overheard and understood by spirits, + or animals, or other beings <span class="tei tei-pb" id= + "page417">[pg 417]</span><a name="Pg417" id="Pg417" class= + "tei tei-anchor"></a> whom his fancy endows with human + intelligence; and hence he avoids certain words and substitutes + others in their stead, either from a desire to soothe and + propitiate these beings by speaking well of them, or from a dread + that they may understand his speech and know what he is about, when + he happens to be engaged in that which, if they knew of it, would + excite their anger or their fear. Hence the substituted terms fall + into two classes according as they are complimentary or enigmatic; + and these expressions are employed, according to circumstances, for + different and even opposite reasons, the complimentary because they + will be understood and appreciated, and the enigmatic because they + will not. We can now see why persons engaged in occupations like + fishing, fowling, hunting, mining, reaping, and sailing the sea, + should abstain from the use of the common language and veil their + meaning in strange words and dark phrases. For they have this in + common that all of them are encroaching on the domain of the + elemental beings, the creatures who, whether visible or invisible, + whether clothed in fur or scales or feathers, whether manifesting + themselves in tree or stone or running stream or breaking wave, or + hovering unseen in the air, may be thought to have the first right + to those regions of earth and sea and sky into which man intrudes + only to plunder and destroy. Thus deeply imbued with a sense of the + all-pervading life and intelligence of nature, man at a certain + stage of his intellectual development cannot but be visited with + fear or compunction, whether he is killing wild fowl among the + stormy Hebrides, or snaring doves in the sultry thickets of the + Malay Peninsula; whether he is hunting the bear in Lapland snows, + or the tiger in Indian jungles, or hauling in the dripping net, + laden with silvery herring, on the coast of Scotland; whether he is + searching for the camphor crystals in the shade of the tropical + forest, or extracting the red gold from the darksome mine, or + laying low with a sweep of his sickle the yellow ears on the + harvest field. In all these his depredations on nature, man's first + endeavour apparently is by quietness and silence to escape the + notice of the beings whom he dreads; but if that cannot be, he puts + the best face he can on the matter by dissembling his foul designs + under a fair exterior, by flattering the <span class="tei tei-pb" + id="page418">[pg 418]</span><a name="Pg418" id="Pg418" class= + "tei tei-anchor"></a> creatures whom he proposes to betray, and by + so guarding his lips, that, though his dark ambiguous words are + understood well enough by his fellows, they are wholly + unintelligible to his victims. He pretends to be what he is not, + and to be doing something quite different from the real business in + hand. He is not, for example, a fowler catching pigeons in the + forest; he is a Magic Prince or King Solomon himself<a id= + "noteref_1550" name="noteref_1550" href="#note_1550"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1550</span></span></a> + inviting fair princesses into his palace tower or ivory hall. Such + childish pretences suffice to cheat the guileless creatures whom + the savage intends to rob or kill, perhaps they even impose to some + extent upon himself; for we can hardly dissever them wholly from + those forms of sympathetic magic in which primitive man seeks to + effect his purpose by imitating the thing he desires to produce, or + even by assimilating himself to it. It is hard indeed for us to + realise the mental state of a Malay wizard masquerading before wild + pigeons in the character of King Solomon; yet perhaps the + make-believe of children and of the stage, where we see the players + daily forgetting their real selves in their passionate + impersonation of the shadowy realm of fancy, may afford us some + glimpse into the workings of that instinct of imitation or mimicry + which is deeply implanted in the constitution of the human + mind.</p> + </div> + </div><span class="tei tei-pb" id="page419">[pg 419]</span><a name= + "Pg419" id="Pg419" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc81" id="toc81"></a> <a name="pdf82" id="pdf82"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Chapter VII. Our Debt To The + Savage.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">General conclusion. Human gods, on + whom the welfare of the community is believed to depend, are + obliged to observe many rules to ensure their own safety and that + of their people.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It would be easy + to extend the list of royal and priestly taboos, but the instances + collected in the preceding pages may suffice as specimens. To + conclude this part of our subject it only remains to state summarily + the general conclusions to which our enquiries have thus far + conducted us. We have seen that in savage or barbarous society there + are often found men to whom the superstition of their fellows + ascribes a controlling influence over the general course of nature. + Such men are accordingly adored and treated as gods. Whether these + human divinities also hold temporal sway over the lives and fortunes + of their adorers, or whether their functions are purely spiritual and + supernatural, in other words, whether they are kings as well as gods + or only the latter, is a distinction which hardly concerns us here. + Their supposed divinity is the essential fact with which we have to + deal. In virtue of it they are a pledge and guarantee to their + worshippers of the continuance and orderly succession of those + physical phenomena upon which mankind depends for subsistence. + Naturally, therefore, the life and health of such a god-man are + matters of anxious concern to the people whose welfare and even + existence are bound up with his; naturally he is constrained by them + to conform to such rules as the wit of early man has devised for + averting the ills to which flesh is heir, including the last ill, + death. These rules, as an examination of them has shewn, are nothing + but the maxims with which, on the primitive view, every man of common + prudence must comply if he would live long in the land. But while in + the <span class="tei tei-pb" id="page420">[pg 420]</span><a name= + "Pg420" id="Pg420" class="tei tei-anchor"></a> case of ordinary men + the observance of the rules is left to the choice of the individual, + in the case of the god-man it is enforced under penalty of dismissal + from his high station, or even of death. For his worshippers have far + too great a stake in his life to allow him to play fast and loose + with it. Therefore all the quaint superstitions, the old-world + maxims, the venerable saws which the ingenuity of savage philosophers + elaborated long ago, and which old women at chimney corners still + impart as treasures of great price to their descendants gathered + round the cottage fire on winter evenings—all these antique fancies + clustered, all these cobwebs of the brain were spun about the path of + the old king, the human god, who, immeshed in them like a fly in the + toils of a spider, could hardly stir a limb for the threads of + custom, <span class="tei tei-q">“light as air but strong as links of + iron,”</span> that crossing and recrossing each other in an endless + maze bound him fast within a network of observances from which death + or deposition alone could release him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">A study of these rules affords us an + insight into the philosophy of the savage. Our debt to our savage + forefathers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus to students + of the past the life of the old kings and priests teems with + instruction. In it was summed up all that passed for wisdom when the + world was young. It was the perfect pattern after which every man + strove to shape his life; a faultless model constructed with rigorous + accuracy upon the lines laid down by a barbarous philosophy. Crude + and false as that philosophy may seem to us, it would be unjust to + deny it the merit of logical consistency. Starting from a conception + of the vital principle as a tiny being or soul existing in, but + distinct and separable from, the living being, it deduces for the + practical guidance of life a system of rules which in general hangs + well together and forms a fairly complete and harmonious whole.<a id= + "noteref_1551" name="noteref_1551" href="#note_1551"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1551</span></span></a> The + flaw—and <span class="tei tei-pb" id="page421">[pg + 421]</span><a name="Pg421" id="Pg421" class="tei tei-anchor"></a> it + is a fatal one—of the system lies not in its reasoning, but in its + premises; in its conception of the nature of life, not in any + irrelevancy of the conclusions which it draws from that conception. + But to stigmatise these premises as ridiculous because we can easily + detect their falseness, would be ungrateful as well as + unphilosophical. We stand upon the foundation reared by the + generations that have gone before, and we can but dimly realise the + painful and prolonged efforts which it has cost humanity to struggle + up to the point, no very exalted one after all, which we have + reached. Our gratitude is due to the nameless and forgotten toilers, + whose patient thought and active exertions have largely made us what + we are. The amount of new knowledge which one age, certainly which + one man, can add to the common store is small, and it argues + stupidity or dishonesty, besides ingratitude, to ignore the heap + while vaunting the few grains which it may have been our privilege to + add to it. There is indeed little danger at present of undervaluing + the contributions which modern times and even classical antiquity + have made to the general advancement of our race. But when we pass + these limits, the case is different. Contempt and ridicule or + abhorrence and denunciation are too often the only recognition + vouchsafed to the savage and his ways. Yet of the benefactors whom + <span class="tei tei-pb" id="page422">[pg 422]</span><a name="Pg422" + id="Pg422" class="tei tei-anchor"></a> we are bound thankfully to + commemorate, many, perhaps most, were savages. For when all is said + and done our resemblances to the savage are still far more numerous + than our differences from him; and what we have in common with him, + and deliberately retain as true and useful, we owe to our savage + forefathers who slowly acquired by experience and transmitted to us + by inheritance those seemingly fundamental ideas which we are apt to + regard as original and intuitive. We are like heirs to a fortune + which has been handed down for so many ages that the memory of those + who built it up is lost, and its possessors for the time being regard + it as having been an original and unalterable possession of their + race since the beginning of the world. But reflection and enquiry + should satisfy us that to our predecessors we are indebted for much + of what we thought most our own, and that their errors were not + wilful extravagances or the ravings of insanity, but simply + hypotheses, justifiable as such at the time when they were + propounded, but which a fuller experience has proved to be + inadequate. It is only by the successive testing of hypotheses and + rejection of the false that truth is at last elicited. After all, + what we call truth is only the hypothesis which is found to work + best. Therefore in reviewing the opinions and practices of ruder ages + and races we shall do well to look with leniency upon their errors as + inevitable slips made in the search for truth, and to give them the + benefit of that indulgence which we ourselves may one day stand in + need of; <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">cum excusatione itaque veteres + audiendi sunt</span></span>.</p><span class="tei tei-pb" id= + "page423">[pg 423]</span><a name="Pg423" id="Pg423" class= + "tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc83" id="toc83"></a> <a name="pdf84" id="pdf84"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Note. Not To Step Over Persons And + Things.</span><a id="noteref_1552" name="noteref_1552" href= + "#note_1552"><span class="tei tei-noteref" style= + "text-align: left"><span style= + "font-size: 60%; vertical-align: super">1552</span></span></a></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The superstition + that harm is done to a person or thing by stepping over him or it + is very widely spread. Thus the Galelareese think that if a man + steps over your fishing-rod or your arrow, the fish will not bite + when you fish with that rod, and the game will not be hit by that + arrow when you shoot it. They say it is as if the implements merely + skimmed past the fish or the game.<a id="noteref_1553" name= + "noteref_1553" href="#note_1553"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1553</span></span></a> + Similarly, if a Highland sportsman saw a person stepping over his + gun or fishing-rod, he presumed but little on that day's + diversion.<a id="noteref_1554" name="noteref_1554" href= + "#note_1554"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1554</span></span></a> When + a Dacota had bad luck in hunting, he would say that a woman had + been stepping over some part of the animal which he revered.<a id= + "noteref_1555" name="noteref_1555" href="#note_1555"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1555</span></span></a> + Amongst many South African tribes it is considered highly improper + to step over a sleeper; if a wife steps over her husband he cannot + hit his enemy in war; if she steps over his assegais, they are from + that time useless, and are given to boys to play with.<a id= + "noteref_1556" name="noteref_1556" href="#note_1556"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1556</span></span></a> The + Baganda think that if a woman steps over a man's weapons, they will + not aim straight and will not kill, unless they have been first + purified.<a id="noteref_1557" name="noteref_1557" href= + "#note_1557"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1557</span></span></a> The + Nandi of British East Africa hold that to step over a snare or trap + is to court death and must be avoided at all risks; further, they + are of opinion that if a man were to step over a pot, he would fall + to pieces whenever the pot were broken.<a id="noteref_1558" name= + "noteref_1558" href="#note_1558"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1558</span></span></a> The + people of the Lower Congo deem that to step over a person's body or + legs will cause ill-luck to that person and they are careful not to + do so, especially <span class="tei tei-pb" id="page424">[pg + 424]</span><a name="Pg424" id="Pg424" class="tei tei-anchor"></a> + in passing men who are holding a palaver. At such times a passer-by + will shuffle his feet along the ground without lifting them in + order that he may not be charged with bringing bad luck on any + one.<a id="noteref_1559" name="noteref_1559" href= + "#note_1559"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1559</span></span></a> On + the other hand among the Wajagga of East Africa grandchildren leap + over the corpse of their grandfather, when it is laid out, + expressing a wish that they may live to be as old as he.<a id= + "noteref_1560" name="noteref_1560" href="#note_1560"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1560</span></span></a> In + Laos hunters are careful never to step over their weapons.<a id= + "noteref_1561" name="noteref_1561" href="#note_1561"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1561</span></span></a> The + Tepehuanes of Mexico believe that if anybody steps over them, they + will not be able to kill another deer in their lives.<a id= + "noteref_1562" name="noteref_1562" href="#note_1562"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1562</span></span></a> Some + of the Australian aborigines are seriously alarmed if a woman steps + over them as they lie asleep on the ground.<a id="noteref_1563" + name="noteref_1563" href="#note_1563"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1563</span></span></a> In + the tribes about Maryborough in Queensland, if a woman steps over + anything that belongs to a man he will throw it away.<a id= + "noteref_1564" name="noteref_1564" href="#note_1564"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1564</span></span></a> In + New Caledonia it is thought to endanger a canoe if a woman steps + over the cable.<a id="noteref_1565" name="noteref_1565" href= + "#note_1565"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1565</span></span></a> + Everything that a Samoyed woman steps over becomes unclean and must + be fumigated.<a id="noteref_1566" name="noteref_1566" href= + "#note_1566"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1566</span></span></a> + Malagasy porters believe that if a woman strides over their poles, + the skin will certainly peel off the shoulders of the bearers when + next they take up the burden.<a id="noteref_1567" name= + "noteref_1567" href="#note_1567"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1567</span></span></a> The + Cherokees fancy that to step over a vine causes it to wither and + bear no fruit.<a id="noteref_1568" name="noteref_1568" href= + "#note_1568"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1568</span></span></a> The + Ba-Pendi and Ba-thonga of South Africa think that if a woman steps + over a man's legs, they will swell and he will not be able to + run.<a id="noteref_1569" name="noteref_1569" href= + "#note_1569"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1569</span></span></a> + According to the South Slavonians, the most serious maladies may be + communicated to a person by stepping over him, but they can + afterwards be cured by stepping over him in the reverse + direction.<a id="noteref_1570" name="noteref_1570" href= + "#note_1570"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1570</span></span></a> The + belief that to step over a child hinders it from growing is found + in France, Belgium, Germany, Austria, and Syria; in Syria, Germany, + and Bohemia the mischief can be remedied by stepping over the child + in the opposite direction.<a id="noteref_1571" name="noteref_1571" + href="#note_1571"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1571</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page427">[pg 427]</span><a name= + "Pg427" id="Pg427" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc85" id="toc85"></a> <a name="pdf86" id="pdf86"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Index.</span></h1> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Abdication of kings in favour of their infant children, <a href= + "#Pg019" class="tei tei-ref" style="text-align: left">19</a>, + <a href="#Pg020" class="tei tei-ref" style= + "text-align: left">20</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Abduction of souls by demons, <a href="#Pg058" class= + "tei tei-ref" style="text-align: left">58</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Abipones, the, <a href="#Pg328" class="tei tei-ref" style= + "text-align: left">328</a>, <a href="#Pg350" class="tei tei-ref" + style="text-align: left">350</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + changes in their language, <a href="#Pg360" class="tei tei-ref" + style="text-align: left">360</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Abnormal mental states accounted inspiration, <a href="#Pg248" + class="tei tei-ref" style="text-align: left">248</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Abortion, superstition as to woman who has procured, <a href= + "#Pg153" class="tei tei-ref" style="text-align: left">153</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Absence and recall of the soul, <a href="#Pg030" class= + "tei tei-ref" style="text-align: left">30</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Achilles, <a href="#Pg261" class="tei tei-ref" style= + "text-align: left">261</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Acts, tabooed, <a href="#Pg101" class="tei tei-ref" style= + "text-align: left">101</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Adivi or forest Gollas, the, <a href="#Pg149" class="tei tei-ref" + style="text-align: left">149</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aetolians, the, <a href="#Pg311" class="tei tei-ref" style= + "text-align: left">311</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Africa, fetish kings in West, <a href="#Pg022" class= + "tei tei-ref" style="text-align: left">22</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of animals and things tabooed in, <a href="#Pg400" class= + "tei tei-ref" style="text-align: left">400</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Agutainos, the, <a href="#Pg144" class="tei tei-ref" style= + "text-align: left">144</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Air, prohibition to be uncovered in the open, <a href="#Pg003" + class="tei tei-ref" style="text-align: left">3</a>, <a href= + "#Pg014" class="tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Akamba, the, <a href="#Pg204" class="tei tei-ref" style= + "text-align: left">204</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Akikuyu, the, <a href="#Pg175" class="tei tei-ref" style= + "text-align: left">175</a>, <a href="#Pg204" class="tei tei-ref" + style="text-align: left">204</a>, <a href="#Pg286" class= + "tei tei-ref" style="text-align: left">286</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + auricular confession among the, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Albanians of the Caucasus, <a href="#Pg349" class="tei tei-ref" + style="text-align: left">349</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Alberti, L., <a href="#Pg220" class="tei tei-ref" style= + "text-align: left">220</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Alcmena and Hercules, <a href="#Pg298" class="tei tei-ref" style= + "text-align: left">298</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Alfoors of Celebes, <a href="#Pg033" class="tei tei-ref" style= + "text-align: left">33</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of Minahassa, <a href="#Pg063" class="tei tei-ref" style= + "text-align: left">63</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Amboyna, <a href="#Pg087" class="tei tei-ref" style= + "text-align: left">87</a>, <a href="#Pg105" class="tei tei-ref" + style="text-align: left">105</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Amenophis III., his birth represented on the monuments, <a href= + "#Pg028" class="tei tei-ref" style="text-align: left">28</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + American Indians, their fear of naming the dead, <a href="#Pg351" + class="tei tei-ref" style="text-align: left">351</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ammon, Hanun, King of, <a href="#Pg273" class="tei tei-ref" + style="text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Amoy, <a href="#Pg059" class="tei tei-ref" style= + "text-align: left">59</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Amulets, knots used as, <a href="#Pg306" class="tei tei-ref" + style="text-align: left">306</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + rings as, <a href="#Pg314" class="tei tei-ref" style= + "text-align: left">314</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ancestors, names of, bestowed on their reincarnations, <a href= + "#Pg368" class="tei tei-ref" style="text-align: left">368</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + reborn in their descendants, <a href="#Pg368" class="tei tei-ref" + style="text-align: left">368</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ancestral spirits, cause sickness, <a href="#Pg053" class= + "tei tei-ref" style="text-align: left">53</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sacrifices to, <a href="#Pg104" class="tei tei-ref" style= + "text-align: left">104</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Andaman Islanders, <a href="#Pg183" class="tei tei-ref" style= + "text-align: left">183</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Andania, mysteries of, <a href="#Pg227" class="tei tei-ref" + style="text-align: left">227</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Angakok</span></span>, Esquimaux wizard or + sorcerer, <a href="#Pg211" class="tei tei-ref" style= + "text-align: left">211</a>, <a href="#Pg212" class="tei tei-ref" + style="text-align: left">212</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Angoni, the, <a href="#Pg174" class="tei tei-ref" style= + "text-align: left">174</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Animals injured through their shadows, <a href="#Pg081" class= + "tei tei-ref" style="text-align: left">81</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + propitiation of spirits of slain, <a href="#Pg190" class= + "tei tei-ref" style="text-align: left">190</a>, <a href="#Pg204" + class="tei tei-ref" style="text-align: left">204</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + atonement for slain, <a href="#Pg207" class="tei tei-ref" style= + "text-align: left">207</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + dangerous, not called by their proper names, <a href="#Pg396" + class="tei tei-ref" style="text-align: left">396</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + thought to understand human speech, <a href="#Pg398" class= + "tei tei-ref" style="text-align: left">398</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg400" class= + "tei tei-ref" style="text-align: left">400</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Animism passing into religion, <a href="#Pg213" class= + "tei tei-ref" style="text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Anklets as amulets, <a href="#Pg315" class="tei tei-ref" style= + "text-align: left">315</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Annamites, the, <a href="#Pg235" class="tei tei-ref" style= + "text-align: left">235</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Anointment of priests at installation, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Antambahoaka, the, <a href="#Pg216" class="tei tei-ref" style= + "text-align: left">216</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ants, bites of, used in purificatory ceremony, <a href="#Pg105" + class="tei tei-ref" style="text-align: left">105</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Apaches, the, <a href="#Pg182" class="tei tei-ref" style= + "text-align: left">182</a>, <a href="#Pg184" class="tei tei-ref" + style="text-align: left">184</a>, <a href="#Pg325" class= + "tei tei-ref" style="text-align: left">325</a>, <a href="#Pg328" + class="tei tei-ref" style="text-align: left">328</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Apollo, purification of, <a href="#Pg223" class="tei tei-ref" + style="text-align: left">223</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Apuleius, <a href="#Pg270" class="tei tei-ref" style= + "text-align: left">270</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arab mode of cursing an enemy, <a href="#Pg312" class= + "tei tei-ref" style="text-align: left">312</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arabs of Moab, <a href="#Pg273" class="tei tei-ref" style= + "text-align: left">273</a>, <a href="#Pg280" class="tei tei-ref" + style="text-align: left">280</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Araucanians, the, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a>, <a href="#Pg324" class="tei tei-ref" + style="text-align: left">324</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ares, men sacred to, <a href="#Pg111" class="tei tei-ref" style= + "text-align: left">111</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arikaras, the, <a href="#Pg161" class="tei tei-ref" style= + "text-align: left">161</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aristeas of Proconnesus, <a href="#Pg034" class="tei tei-ref" + style="text-align: left">34</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Army under arms, prohibition to see, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arrows to keep off death, <a href="#Pg031" class="tei tei-ref" + style="text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aru Islands, <a href="#Pg037" class="tei tei-ref" style= + "text-align: left">37</a>, <a href="#Pg276" class="tei tei-ref" + style="text-align: left">276</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arunta, their belief as to the ghosts of the slain, <a href= + "#Pg177" class="tei tei-ref" style="text-align: left">177</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + ceremonies at the end of mourning among the, <a href="#Pg373" + class="tei tei-ref" style="text-align: left">373</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Arval Brothers, <a href="#Pg226" class="tei tei-ref" style= + "text-align: left">226</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aryans, the primitive, their theory of personal names, <a href= + "#Pg319" class="tei tei-ref" style="text-align: left">319</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ashes strewn on the head, <a href="#Pg112" class="tei tei-ref" + style="text-align: left">112</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ash-tree, parings of nails buried under an, <a href="#Pg276" + class="tei tei-ref" style="text-align: left">276</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Assam, taboos observed by headmen in, <a href="#Pg011" class= + "tei tei-ref" style="text-align: left">11</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + hill tribes of, <a href="#Pg323" class="tei tei-ref" style= + "text-align: left">323</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Astarte at Hierapolis, <a href="#Pg286" class="tei tei-ref" + style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aston, W. G., <a href="#Pg002" class="tei tei-ref" style= + "text-align: left">2</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Astrolabe Bay, <a href="#Pg289" class="tei tei-ref" style= + "text-align: left">289</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Athens, kings at, <a href="#Pg021" class="tei tei-ref" style= + "text-align: left">21</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + ritual of cursing at, <a href="#Pg075" class="tei tei-ref" style= + "text-align: left">75</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Atonement for slain animals, <a href="#Pg207" class="tei tei-ref" + style="text-align: left">207</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Attiuoindarons, the, <a href="#Pg366" class="tei tei-ref" style= + "text-align: left">366</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Atua</span></span>, ancestral spirit, + <a href="#Pg134" class="tei tei-ref" style= + "text-align: left">134</a>, <a href="#Pg265" class="tei tei-ref" + style="text-align: left">265</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Augur's staff at Rome, <a href="#Pg313" class="tei tei-ref" + style="text-align: left">313</a> + </div> + </div><span class="tei tei-pb" id="page428">[pg 428]</span><a name= + "Pg428" id="Pg428" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Auricular confession, <a href="#Pg214" class="tei tei-ref" style= + "text-align: left">214</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aurohuaca Indians, <a href="#Pg215" class="tei tei-ref" style= + "text-align: left">215</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Australian aborigines; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their conception of the soul, <a href="#Pg027" class= + "tei tei-ref" style="text-align: left">27</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + personal names kept secret among the, <a href="#Pg320" class= + "tei tei-ref" style="text-align: left">320</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their fear of naming the dead, <a href="#Pg349" class= + "tei tei-ref" style="text-align: left">349</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aversion of spirits and fairies to iron, <a href="#Pg229" class= + "tei tei-ref" style="text-align: left">229</a>, <a href="#Pg232" + class="tei tei-ref" style="text-align: left">232</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Avoidance of common words to deceive spirits or other beings, + <a href="#Pg416" class="tei tei-ref" style= + "text-align: left">416</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aymara Indians, the, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Aztecs, the, <a href="#Pg249" class="tei tei-ref" style= + "text-align: left">249</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their priests, <a href="#Pg259" class="tei tei-ref" style= + "text-align: left">259</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Babylonian witches and wizards, <a href="#Pg302" class= + "tei tei-ref" style="text-align: left">302</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bad Country, the, <a href="#Pg109" class="tei tei-ref" style= + "text-align: left">109</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Badham, Dr., <a href="#Pg156" class="tei tei-ref" style= + "text-align: left">156</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Baduwis, the, of Java, <a href="#Pg115" class="tei tei-ref" + style="text-align: left">115</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg232" class= + "tei tei-ref" style="text-align: left">232</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bag, souls collected in a, <a href="#Pg063" class="tei tei-ref" + style="text-align: left">63</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Baganda" id="Index-Baganda" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Baganda, the, <a href="#Pg078" class="tei tei-ref" style= + "text-align: left">78</a>, <a href="#Pg087" class="tei tei-ref" + style="text-align: left">87</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— fishermen, taboos observed by, <a href="#Pg194" class= + "tei tei-ref" style="text-align: left">194</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Uganda" class="tei tei-ref" + style="text-align: left">Uganda</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bagba, a fetish, <a href="#Pg005" class="tei tei-ref" style= + "text-align: left">5</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bageshu, the, <a href="#Pg174" class="tei tei-ref" style= + "text-align: left">174</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bagobos, the, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a>, <a href="#Pg315" class="tei tei-ref" + style="text-align: left">315</a>, <a href="#Pg323" class= + "tei tei-ref" style="text-align: left">323</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bahima, the, <a href="#Pg183" class="tei tei-ref" style= + "text-align: left">183</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of their dead kings not mentioned, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bahnars of Cochin-China, <a href="#Pg052" class="tei tei-ref" + style="text-align: left">52</a>, <a href="#Pg058" class= + "tei tei-ref" style="text-align: left">58</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Baking, continence observed at, <a href="#Pg201" class= + "tei tei-ref" style="text-align: left">201</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Balder, Norse god, <a href="#Pg305" class="tei tei-ref" style= + "text-align: left">305</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ba-Lua, the, <a href="#Pg330" class="tei tei-ref" style= + "text-align: left">330</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Banana-trees, fruit-bearing, hair deposited under, <a href= + "#Pg286" class="tei tei-ref" style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bandages to prevent the escape of the soul, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a>, <a href= + "#Pg071" class="tei tei-ref" style="text-align: left">71</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bangala, the, <a href="#Pg195" class="tei tei-ref" style= + "text-align: left">195</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg330" class= + "tei tei-ref" style="text-align: left">330</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bangkok, <a href="#Pg090" class="tei tei-ref" style= + "text-align: left">90</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Baoules, the, <a href="#Pg070" class="tei tei-ref" style= + "text-align: left">70</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ba-Pedi, the, <a href="#Pg141" class="tei tei-ref" style= + "text-align: left">141</a>, <a href="#Pg153" class="tei tei-ref" + style="text-align: left">153</a>, <a href="#Pg163" class= + "tei tei-ref" style="text-align: left">163</a>, <a href="#Pg202" + class="tei tei-ref" style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Baron, R., <a href="#Pg380" class="tei tei-ref" style= + "text-align: left">380</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Baronga, the, <a href="#Pg272" class="tei tei-ref" style= + "text-align: left">272</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Basagala, the, <a href="#Pg361" class="tei tei-ref" style= + "text-align: left">361</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Basket, souls gathered into a, <a href="#Pg072" class= + "tei tei-ref" style="text-align: left">72</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bastian, A., <a href="#Pg252" class="tei tei-ref" style= + "text-align: left">252</a>, <a href="#Pg253" class="tei tei-ref" + style="text-align: left">253</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Basutos, burial custom of the, <a href="#Pg107" class= + "tei tei-ref" style="text-align: left">107</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + purification of warriors among the, <a href="#Pg172" class= + "tei tei-ref" style="text-align: left">172</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Bathing" id="Index-Bathing" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Bathing (washing) as a ceremonial purification, <a href="#Pg141" + class="tei tei-ref" style="text-align: left">141</a>, <a href= + "#Pg142" class="tei tei-ref" style="text-align: left">142</a>, + <a href="#Pg150" class="tei tei-ref" style= + "text-align: left">150</a>, <a href="#Pg153" class="tei tei-ref" + style="text-align: left">153</a>, <a href="#Pg168" class= + "tei tei-ref" style="text-align: left">168</a>, <a href="#Pg169" + class="tei tei-ref" style="text-align: left">169</a>, <a href= + "#Pg172" class="tei tei-ref" style="text-align: left">172</a>, + <a href="#Pg173" class="tei tei-ref" style= + "text-align: left">173</a>, <a href="#Pg175" class="tei tei-ref" + style="text-align: left">175</a>, <a href="#Pg179" class= + "tei tei-ref" style="text-align: left">179</a>, <a href="#Pg183" + class="tei tei-ref" style="text-align: left">183</a>, <a href= + "#Pg192" class="tei tei-ref" style="text-align: left">192</a>, + <a href="#Pg198" class="tei tei-ref" style= + "text-align: left">198</a>, <a href="#Pg219" class="tei tei-ref" + style="text-align: left">219</a>, <a href="#Pg220" class= + "tei tei-ref" style="text-align: left">220</a>, <a href="#Pg222" + class="tei tei-ref" style="text-align: left">222</a>, <a href= + "#Pg285" class="tei tei-ref" style="text-align: left">285</a>, + <a href="#Pg286" class="tei tei-ref" style= + "text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ba-Thonga, the, <a href="#Pg141" class="tei tei-ref" style= + "text-align: left">141</a>, <a href="#Pg154" class="tei tei-ref" + style="text-align: left">154</a>, <a href="#Pg163" class= + "tei tei-ref" style="text-align: left">163</a>, <a href="#Pg202" + class="tei tei-ref" style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Battas" id="Index-Battas" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Battas or Bataks of Sumatra, <a href="#Pg034" class="tei tei-ref" + style="text-align: left">34</a>, <a href="#Pg045" class= + "tei tei-ref" style="text-align: left">45</a>, <a href="#Pg046" + class="tei tei-ref" style="text-align: left">46</a>, <a href= + "#Pg065" class="tei tei-ref" style="text-align: left">65</a>, + <a href="#Pg116" class="tei tei-ref" style= + "text-align: left">116</a>, <a href="#Pg296" class="tei tei-ref" + style="text-align: left">296</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bavili, the, <a href="#Pg078" class="tei tei-ref" style= + "text-align: left">78</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bawenda, the, <a href="#Pg243" class="tei tei-ref" style= + "text-align: left">243</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bayazid, the Sultan, and his soul, <a href="#Pg050" class= + "tei tei-ref" style="text-align: left">50</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Beans, prohibition to touch or name, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bear, the polar, taboos concerning, <a href="#Pg209" class= + "tei tei-ref" style="text-align: left">209</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs observed by Lapps after killing a, <a href="#Pg221" + class="tei tei-ref" style="text-align: left">221</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bears not to be called by their proper names, <a href="#Pg397" + class="tei tei-ref" style="text-align: left">397</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg399" class= + "tei tei-ref" style="text-align: left">399</a>, <a href="#Pg402" + class="tei tei-ref" style="text-align: left">402</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bechuanas, purification of manslayers among the, <a href="#Pg172" + class="tei tei-ref" style="text-align: left">172</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg174" class= + "tei tei-ref" style="text-align: left">174</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bed, feet of, smeared with mud, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to sleep in a, <a href="#Pg194" class="tei tei-ref" + style="text-align: left">194</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Beef and milk not to be eaten at the same meal, <a href="#Pg292" + class="tei tei-ref" style="text-align: left">292</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Beer, continence observed at brewing, <a href="#Pg200" class= + "tei tei-ref" style="text-align: left">200</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bells as talismans, <a href="#Pg235" class="tei tei-ref" style= + "text-align: left">235</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Benin, kings of, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a>, <a href="#Pg243" class="tei tei-ref" + style="text-align: left">243</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bentley, R., <a href="#Pg033" class="tei tei-ref" style= + "text-align: left">33</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Besisis, the, <a href="#Pg087" class="tei tei-ref" style= + "text-align: left">87</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Beveridge, P., <a href="#Pg363" class="tei tei-ref" style= + "text-align: left">363</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bird, soul conceived as a, <a href="#Pg033" class="tei tei-ref" + style="text-align: left">33</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Birds, ghosts of slain as, <a href="#Pg177" class="tei tei-ref" + style="text-align: left">177</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cause headache through clipped hair, <a href="#Pg270" class= + "tei tei-ref" style="text-align: left">270</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg282" class= + "tei tei-ref" style="text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Birth from a golden image, pretence of, <a href="#Pg113" class= + "tei tei-ref" style="text-align: left">113</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + premature, <a href="#Pg213" class="tei tei-ref" style= + "text-align: left">213</a>. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href= + "#Index-Miscarriage" class="tei tei-ref" style= + "text-align: left">Miscarriage</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bismarck Archipelago, <a href="#Pg128" class="tei tei-ref" style= + "text-align: left">128</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bites of ants used as purificatory ceremony, <a href="#Pg105" + class="tei tei-ref" style="text-align: left">105</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Blackening faces of warriors, <a href="#Pg163" class= + "tei tei-ref" style="text-align: left">163</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of manslayers, <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg178" class="tei tei-ref" + style="text-align: left">178</a>, <a href="#Pg181" class= + "tei tei-ref" style="text-align: left">181</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Blackfoot Indians, <a href="#Pg159" class="tei tei-ref" style= + "text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Black Mountain of southern France, <a href="#Pg042" class= + "tei tei-ref" style="text-align: left">42</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— ox or black ram in magic, <a href="#Pg154" class="tei tei-ref" + style="text-align: left">154</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bladders, annual festival of, among the Esquimaux, <a href= + "#Pg206" class="tei tei-ref" style="text-align: left">206</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg228" class= + "tei tei-ref" style="text-align: left">228</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style= + "text-align: left">“Blessers”</span> or sacred kings, <a href= + "#Pg125" class="tei tei-ref" style="text-align: left">125</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Blood put on doorposts, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of slain, supposed effect of it on the slayer, <a href="#Pg169" + class="tei tei-ref" style="text-align: left">169</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + smeared on person as a purification, <a href="#Pg104" class= + "tei tei-ref" style="text-align: left">104</a>, <a href="#Pg115" + class="tei tei-ref" style="text-align: left">115</a>, <a href= + "#Pg219" class="tei tei-ref" style="text-align: left">219</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + drawn from bodies of manslayers, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>, <a href="#Pg180" + class="tei tei-ref" style="text-align: left">180</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg239" class="tei tei-ref" style= + "text-align: left">239</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not eaten, <a href="#Pg240" class="tei tei-ref" style= + "text-align: left">240</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + soul in the, <a href="#Pg240" class="tei tei-ref" style= + "text-align: left">240</a>, <a href="#Pg241" class="tei tei-ref" + style="text-align: left">241</a>, <a href="#Pg247" class= + "tei tei-ref" style="text-align: left">247</a>, <a href="#Pg250" + class="tei tei-ref" style="text-align: left">250</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of game poured out, <a href="#Pg241" class="tei tei-ref" style= + "text-align: left">241</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + royal, not to be shed on the ground, <a href="#Pg241" class= + "tei tei-ref" style="text-align: left">241</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + unwillingness to shed, <a href="#Pg243" class="tei tei-ref" + style="text-align: left">243</a>, <a href="#Pg246" class= + "tei tei-ref" style="text-align: left">246</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + received on bodies of kinsfolk, <a href="#Pg244" class= + "tei tei-ref" style="text-align: left">244</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + drops of, effaced, <a href="#Pg245" class="tei tei-ref" style= + "text-align: left">245</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + horror of, <a href="#Pg245" class="tei tei-ref" style= + "text-align: left">245</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of chief sacred, <a href="#Pg248" class="tei tei-ref" style= + "text-align: left">248</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of women, dread of, <a href="#Pg250" class="tei tei-ref" style= + "text-align: left">250</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of childbirth, supposed dangerous infection of, <a href= + "#Pg152" class="tei tei-ref" style="text-align: left">152</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + received on heads of friends or slaves, <a href="#Pg245" class= + "tei tei-ref" style="text-align: left">245</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -lickers, <a href="#Pg246" class="tei tei-ref" style= + "text-align: left">246</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Blowing upon knots, as a charm, <a href="#Pg302" class= + "tei tei-ref" style="text-align: left">302</a>, <a href="#Pg304" + class="tei tei-ref" style="text-align: left">304</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Boa-constrictor, purification of man who has killed a, <a href= + "#Pg221" class="tei tei-ref" style="text-align: left">221</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Boars, wild, not to be called by their proper names, <a href= + "#Pg411" class="tei tei-ref" style="text-align: left">411</a>, + <a href="#Pg415" class="tei tei-ref" style= + "text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Boas, Dr. Franz, <a href="#Pg210" class="tei tei-ref" style= + "text-align: left">210</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bodia or Bodio, a West African pontiff or fetish king, <a href= + "#Pg014" class="tei tei-ref" style="text-align: left">14</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg023" class= + "tei tei-ref" style="text-align: left">23</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bodies, souls transferred to other, <a href="#Pg049" class= + "tei tei-ref" style="text-align: left">49</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bodos, the, of Assam, <a href="#Pg285" class="tei tei-ref" style= + "text-align: left">285</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Boiled flesh tabooed, <a href="#Pg185" class="tei tei-ref" style= + "text-align: left">185</a> + </div> + </div><span class="tei tei-pb" id="page429">[pg 429]</span><a name= + "Pg429" id="Pg429" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bolang Mongondo, a district in Celebes, <a href="#Pg053" class= + "tei tei-ref" style="text-align: left">53</a>, <a href="#Pg279" + class="tei tei-ref" style="text-align: left">279</a>, <a href= + "#Pg341" class="tei tei-ref" style="text-align: left">341</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bonds, no man in bonds allowed in priest's house, <a href= + "#Pg014" class="tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bones of human bodies which have been eaten, special treatment + of, <a href="#Pg189" class="tei tei-ref" style= + "text-align: left">189</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of the dead, their treatment after the decay of the flesh, + <a href="#Pg372" class="tei tei-ref" style= + "text-align: left">372</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of dead disinterred and scraped, <a href="#Pg373" class= + "tei tei-ref" style="text-align: left">373</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Boobies, the, <a href="#Pg008" class="tei tei-ref" style= + "text-align: left">8</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Born again, pretence of being, <a href="#Pg113" class= + "tei tei-ref" style="text-align: left">113</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bornu, Sultan of, <a href="#Pg120" class="tei tei-ref" style= + "text-align: left">120</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bororos, the, <a href="#Pg034" class="tei tei-ref" style= + "text-align: left">34</a>, <a href="#Pg036" class="tei tei-ref" + style="text-align: left">36</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bourke, Captain J. G., <a href="#Pg184" class="tei tei-ref" + style="text-align: left">184</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Box, strayed soul caught in, <a href="#Pg045" class="tei tei-ref" + style="text-align: left">45</a>, <a href="#Pg070" class= + "tei tei-ref" style="text-align: left">70</a>, <a href="#Pg076" + class="tei tei-ref" style="text-align: left">76</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bracelets as amulets, <a href="#Pg315" class="tei tei-ref" style= + "text-align: left">315</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Brahman student, his cut hair and nails, <a href="#Pg277" class= + "tei tei-ref" style="text-align: left">277</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Brahmans, their common and secret names, <a href="#Pg322" class= + "tei tei-ref" style="text-align: left">322</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Branches used in exorcism, <a href="#Pg109" class="tei tei-ref" + style="text-align: left">109</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Breath of chief sacred, <a href="#Pg136" class="tei tei-ref" + style="text-align: left">136</a>, <a href="#Pg256" class= + "tei tei-ref" style="text-align: left">256</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Breathing on a person as a mode of purification, <a href="#Pg149" + class="tei tei-ref" style="text-align: left">149</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Brewing, continence observed at, <a href="#Pg200" class= + "tei tei-ref" style="text-align: left">200</a>, <a href="#Pg201" + class="tei tei-ref" style="text-align: left">201</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bribri Indians, their ideas as to the uncleanness of women, + <a href="#Pg147" class="tei tei-ref" style= + "text-align: left">147</a>, <a href="#Pg149" class="tei tei-ref" + style="text-align: left">149</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bride and bridegrooms, all knots on their garments unloosed, + <a href="#Pg299" class="tei tei-ref" style= + "text-align: left">299</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bronze employed in expiatory rites, <a href="#Pg226" class= + "tei tei-ref" style="text-align: left">226</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">6</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + priests to be shaved with, <a href="#Pg226" class="tei tei-ref" + style="text-align: left">226</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— knife to cut priest's hair, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Brother and sister not allowed to mention each other's names, + <a href="#Pg344" class="tei tei-ref" style= + "text-align: left">344</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Brothers-in-law, their names not to be pronounced, <a href= + "#Pg338" class="tei tei-ref" style="text-align: left">338</a>, + <a href="#Pg342" class="tei tei-ref" style= + "text-align: left">342</a>, <a href="#Pg343" class="tei tei-ref" + style="text-align: left">343</a>, <a href="#Pg344" class= + "tei tei-ref" style="text-align: left">344</a>, <a href="#Pg345" + class="tei tei-ref" style="text-align: left">345</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Buddha, Footprint of, <a href="#Pg275" class="tei tei-ref" style= + "text-align: left">275</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Building shadows into foundations, <a href="#Pg089" class= + "tei tei-ref" style="text-align: left">89</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Bukuru</span></span>, unclean, <a href= + "#Pg147" class="tei tei-ref" style="text-align: left">147</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Bulgarian building custom, <a href="#Pg089" class="tei tei-ref" + style="text-align: left">89</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Burghead, <a href="#Pg230" class="tei tei-ref" style= + "text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Burial" id="Index-Burial" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Burial under a running stream, <a href="#Pg015" class= + "tei tei-ref" style="text-align: left">15</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— customs to prevent the escape of the soul, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a>, <a href= + "#Pg052" class="tei tei-ref" style="text-align: left">52</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Burials" id="Index-Burials" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Burials, customs as to shadows at, <a href="#Pg080" class= + "tei tei-ref" style="text-align: left">80</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Burma, kings of, <a href="#Pg375" class="tei tei-ref" style= + "text-align: left">375</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Burmese conception of the soul as a butterfly, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Burning cut hair and nails to prevent them being used in sorcery, + <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Buryat shaman, his mode of recovering lost souls, <a href= + "#Pg056" class="tei tei-ref" style="text-align: left">56</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Butterfly, the soul as a, <a href="#Pg029" class="tei tei-ref" + style="text-align: left">29</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg051" class= + "tei tei-ref" style="text-align: left">51</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cacongo, King of, <a href="#Pg115" class="tei tei-ref" style= + "text-align: left">115</a>, <a href="#Pg118" class="tei tei-ref" + style="text-align: left">118</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caffre customs at circumcision, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caffres, <span class="tei tei-q" style= + "text-align: left">“women's speech”</span> among the, <a href= + "#Pg335" class="tei tei-ref" style="text-align: left">335</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Calabar, fetish king at, <a href="#Pg022" class="tei tei-ref" + style="text-align: left">22</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Calabashes, souls shut up in, <a href="#Pg072" class= + "tei tei-ref" style="text-align: left">72</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Calchaquis Indians, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Californian Indians, <a href="#Pg352" class="tei tei-ref" style= + "text-align: left">352</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cambodia, kings of, <a href="#Pg376" class="tei tei-ref" style= + "text-align: left">376</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Camden, W., <a href="#Pg068" class="tei tei-ref" style= + "text-align: left">68</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Campbell, J., <a href="#Pg384" class="tei tei-ref" style= + "text-align: left">384</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Camphor, special language employed by searchers for, <a href= + "#Pg405" class="tei tei-ref" style="text-align: left">405</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Canelos Indians, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cannibalism at hair-cutting, <a href="#Pg264" class="tei tei-ref" + style="text-align: left">264</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cannibals, taboos imposed on, among the Kwakiutl, <a href= + "#Pg188" class="tei tei-ref" style="text-align: left">188</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Canoe, fish offered to, <a href="#Pg195" class="tei tei-ref" + style="text-align: left">195</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Canoes, continence observed at building, <a href="#Pg202" class= + "tei tei-ref" style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Captives killed and eaten, <a href="#Pg179" class="tei tei-ref" + style="text-align: left">179</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Carayahis, the, <a href="#Pg348" class="tei tei-ref" style= + "text-align: left">348</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caribou, taboos concerning, <a href="#Pg208" class="tei tei-ref" + style="text-align: left">208</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caribs, difference of language between men and women among the, + <a href="#Pg348" class="tei tei-ref" style= + "text-align: left">348</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caroline Islands, <a href="#Pg025" class="tei tei-ref" style= + "text-align: left">25</a>, <a href="#Pg193" class="tei tei-ref" + style="text-align: left">193</a>, <a href="#Pg290" class= + "tei tei-ref" style="text-align: left">290</a>, <a href="#Pg293" + class="tei tei-ref" style="text-align: left">293</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caron's <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">Account of + Japan</span></span>, <a href="#Pg004" class="tei tei-ref" style= + "text-align: left">4</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Carrier Indians, <a href="#Pg215" class="tei tei-ref" style= + "text-align: left">215</a>, <a href="#Pg367" class="tei tei-ref" + style="text-align: left">367</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Catat, Dr., <a href="#Pg098" class="tei tei-ref" style= + "text-align: left">98</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Catlin, G., <a href="#Pg182" class="tei tei-ref" style= + "text-align: left">182</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cats with stumpy tails, reason of, <a href="#Pg128" class= + "tei tei-ref" style="text-align: left">128</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cattle, continence observed for sake of, <a href="#Pg204" class= + "tei tei-ref" style="text-align: left">204</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + protected against wolves by charms, <a href="#Pg307" class= + "tei tei-ref" style="text-align: left">307</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Caul-fat extracted by Australian enemies, <a href="#Pg303" class= + "tei tei-ref" style="text-align: left">303</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left">“Cauld + airn,”</span> <a href="#Pg233" class="tei tei-ref" style= + "text-align: left">233</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cazembes, the, <a href="#Pg132" class="tei tei-ref" style= + "text-align: left">132</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Celebes, <a href="#Pg032" class="tei tei-ref" style= + "text-align: left">32</a>, <a href="#Pg033" class="tei tei-ref" + style="text-align: left">33</a>, <a href="#Pg035" class= + "tei tei-ref" style="text-align: left">35</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + hooking souls in, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Celibacy of holy milkmen, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a>, <a href="#Pg016" class= + "tei tei-ref" style="text-align: left">16</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ceremonial purity observed in war, <a href="#Pg157" class= + "tei tei-ref" style="text-align: left">157</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ceremonies at the reception of strangers, <a href="#Pg102" class= + "tei tei-ref" style="text-align: left">102</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at entering a strange land, <a href="#Pg109" class="tei tei-ref" + style="text-align: left">109</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + purificatory, on return from a journey, <a href="#Pg111" class= + "tei tei-ref" style="text-align: left">111</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + observed after slaughter of panthers, lions, bears, serpents, + etc., <a href="#Pg219" class="tei tei-ref" style= + "text-align: left">219</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at hair-cutting, <a href="#Pg264" class="tei tei-ref" style= + "text-align: left">264</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cetchwayo, King, <a href="#Pg377" class="tei tei-ref" style= + "text-align: left">377</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chams, the, <a href="#Pg202" class="tei tei-ref" style= + "text-align: left">202</a>, <a href="#Pg297" class="tei tei-ref" + style="text-align: left">297</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Change of language caused by taboo on the names of the dead, + <a href="#Pg358" class="tei tei-ref" style= + "text-align: left">358</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + caused by taboo on names of chiefs and kings, <a href="#Pg375" + class="tei tei-ref" style="text-align: left">375</a>, <a href= + "#Pg376" class="tei tei-ref" style="text-align: left">376</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of names to deceive ghosts, <a href="#Pg354" class= + "tei tei-ref" style="text-align: left">354</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Charms to facilitate childbirth, <a href="#Pg295" class= + "tei tei-ref" style="text-align: left">295</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chastity. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href= + "#Index-Continence" class="tei tei-ref" style= + "text-align: left">Continence</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Chegilla</span></span>, taboo, <a href= + "#Pg137" class="tei tei-ref" style="text-align: left">137</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cheremiss, the, <a href="#Pg391" class="tei tei-ref" style= + "text-align: left">391</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cherokee sorcery with spittle, <a href="#Pg287" class= + "tei tei-ref" style="text-align: left">287</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chiefs, foods tabooed to, <a href="#Pg291" class="tei tei-ref" + style="text-align: left">291</a>, <a href="#Pg292" class= + "tei tei-ref" style="text-align: left">292</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of, tabooed, <a href="#Pg376" class="tei tei-ref" style= + "text-align: left">376</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg378" class= + "tei tei-ref" style="text-align: left">378</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg381" class= + "tei tei-ref" style="text-align: left">381</a>, <a href="#Pg382" + class="tei tei-ref" style="text-align: left">382</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and kings tabooed, <a href="#Pg131" class="tei tei-ref" style= + "text-align: left">131</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— sacred, not allowed to leave their <span class="tei tei-pb" + id="page430">[pg 430]</span><a name="Pg430" id="Pg430" class= + "tei tei-anchor" style="text-align: left"></a> enclosures, + <a href="#Pg124" class="tei tei-ref" style= + "text-align: left">124</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + regarded as dangerous, <a href="#Pg138" class="tei tei-ref" + style="text-align: left">138</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Child and father, supposed danger of resemblance between, + <a href="#Pg088" class="tei tei-ref" style= + "text-align: left">88</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Child's nails bitten off, <a href="#Pg262" class="tei tei-ref" + style="text-align: left">262</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Childbed, taboos imposed on women in, <a href="#Pg147" class= + "tei tei-ref" style="text-align: left">147</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Childbirth" id="Index-Childbirth" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Childbirth, precautions taken with mother at, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a>, <a href= + "#Pg033" class="tei tei-ref" style="text-align: left">33</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + women tabooed at, <a href="#Pg147" class="tei tei-ref" style= + "text-align: left">147</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + confession of sins as a means of expediting, <a href="#Pg216" + class="tei tei-ref" style="text-align: left">216</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + women after, their hair shaved and burnt, <a href="#Pg284" class= + "tei tei-ref" style="text-align: left">284</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + homoeopathic magic to facilitate, <a href="#Pg295" class= + "tei tei-ref" style="text-align: left">295</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + knots untied at, <a href="#Pg294" class="tei tei-ref" style= + "text-align: left">294</a>, <a href="#Pg296" class="tei tei-ref" + style="text-align: left">296</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg297" class= + "tei tei-ref" style="text-align: left">297</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Children, young, tabooed, <a href="#Pg262" class="tei tei-ref" + style="text-align: left">262</a>, <a href="#Pg283" class= + "tei tei-ref" style="text-align: left">283</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + parents named after their, <a href="#Pg331" class="tei tei-ref" + style="text-align: left">331</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chiloe, Indians of, <a href="#Pg287" class="tei tei-ref" style= + "text-align: left">287</a>, <a href="#Pg324" class="tei tei-ref" + style="text-align: left">324</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + China, custom at funerals in, <a href="#Pg080" class= + "tei tei-ref" style="text-align: left">80</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Emperor of, <a href="#Pg125" class="tei tei-ref" style= + "text-align: left">125</a>, <a href="#Pg375" class="tei tei-ref" + style="text-align: left">375</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chitomé or Chitombé, a pontiff of Congo, <a href="#Pg005" class= + "tei tei-ref" style="text-align: left">5</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg007" class= + "tei tei-ref" style="text-align: left">7</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chittagong, <a href="#Pg297" class="tei tei-ref" style= + "text-align: left">297</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Choctaws, the, <a href="#Pg181" class="tei tei-ref" style= + "text-align: left">181</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Chuckchees, the, <a href="#Pg358" class="tei tei-ref" style= + "text-align: left">358</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Circumcision customs among the Caffres, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + performed with flints, not iron, <a href="#Pg227" class= + "tei tei-ref" style="text-align: left">227</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in Australia, <a href="#Pg244" class="tei tei-ref" style= + "text-align: left">244</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Circumlocutions adopted to avoid naming the dead, <a href= + "#Pg350" class="tei tei-ref" style="text-align: left">350</a>, + <a href="#Pg351" class="tei tei-ref" style= + "text-align: left">351</a>, <a href="#Pg354" class="tei tei-ref" + style="text-align: left">354</a>, <a href="#Pg355" class= + "tei tei-ref" style="text-align: left">355</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by reapers, <a href="#Pg412" class="tei tei-ref" style= + "text-align: left">412</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cities, guardian deities of, evoked by enemies, <a href="#Pg391" + class="tei tei-ref" style="text-align: left">391</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Clasping of hands forbidden, <a href="#Pg298" class="tei tei-ref" + style="text-align: left">298</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Clavie</span></span>, the, at Burghead, + <a href="#Pg229" class="tei tei-ref" style= + "text-align: left">229</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cleanliness fostered by superstition, <a href="#Pg130" class= + "tei tei-ref" style="text-align: left">130</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + personal, observed in war, <a href="#Pg157" class="tei tei-ref" + style="text-align: left">157</a>, <a href="#Pg158" class= + "tei tei-ref" style="text-align: left">158</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Clippings of hair, magic wrought through, <a href="#Pg268" class= + "tei tei-ref" style="text-align: left">268</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg275" class= + "tei tei-ref" style="text-align: left">275</a>, <a href="#Pg277" + class="tei tei-ref" style="text-align: left">277</a>, <a href= + "#Pg278" class="tei tei-ref" style="text-align: left">278</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Clotaire, <a href="#Pg259" class="tei tei-ref" style= + "text-align: left">259</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Clothes of sacred persons tabooed, <a href="#Pg131" class= + "tei tei-ref" style="text-align: left">131</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cloths used to catch souls, <a href="#Pg046" class="tei tei-ref" + style="text-align: left">46</a>, <a href="#Pg047" class= + "tei tei-ref" style="text-align: left">47</a>, <a href="#Pg048" + class="tei tei-ref" style="text-align: left">48</a>, <a href= + "#Pg052" class="tei tei-ref" style="text-align: left">52</a>, + <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a>, <a href="#Pg064" class="tei tei-ref" + style="text-align: left">64</a>, <a href="#Pg067" class= + "tei tei-ref" style="text-align: left">67</a>, <a href="#Pg075" + class="tei tei-ref" style="text-align: left">75</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Clotilde, Queen, <a href="#Pg259" class="tei tei-ref" style= + "text-align: left">259</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cobra, ceremonies after killing a, <a href="#Pg222" class= + "tei tei-ref" style="text-align: left">222</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Coco-nut oil made by chaste women, <a href="#Pg201" class= + "tei tei-ref" style="text-align: left">201</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Codjour</span></span>, a priestly king, + <a href="#Pg132" class="tei tei-ref" style= + "text-align: left">132</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Coins, portraits of kings not stamped on, <a href="#Pg098" class= + "tei tei-ref" style="text-align: left">98</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Comanches, the, <a href="#Pg360" class="tei tei-ref" style= + "text-align: left">360</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Combing the hair forbidden, <a href="#Pg187" class="tei tei-ref" + style="text-align: left">187</a>, <a href="#Pg203" class= + "tei tei-ref" style="text-align: left">203</a>, <a href="#Pg208" + class="tei tei-ref" style="text-align: left">208</a>, <a href= + "#Pg264" class="tei tei-ref" style="text-align: left">264</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + thought to cause storms, <a href="#Pg271" class="tei tei-ref" + style="text-align: left">271</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Combs of sacred persons, <a href="#Pg256" class="tei tei-ref" + style="text-align: left">256</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Common objects, names of, changed when they are the names of the + dead, <a href="#Pg358" class="tei tei-ref" style= + "text-align: left">358</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>, or the names of + chiefs and kings, <a href="#Pg375" class="tei tei-ref" style= + "text-align: left">375</a>, <a href="#Pg376" class="tei tei-ref" + style="text-align: left">376</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— words tabooed, <a href="#Pg392" class="tei tei-ref" style= + "text-align: left">392</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Concealment of miscarriage in childbed, supposed effects of, + <a href="#Pg152" class="tei tei-ref" style= + "text-align: left">152</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Concealment of personal names from fear of magic, <a href= + "#Pg320" class="tei tei-ref" style="text-align: left">320</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Conciliating the spirits of the land, <a href="#Pg110" class= + "tei tei-ref" style="text-align: left">110</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Conduct, standard of, shifted from natural to supernatural basis, + <a href="#Pg213" class="tei tei-ref" style= + "text-align: left">213</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Confession of sins, <a href="#Pg114" class="tei tei-ref" style= + "text-align: left">114</a>, <a href="#Pg191" class="tei tei-ref" + style="text-align: left">191</a>, <a href="#Pg195" class= + "tei tei-ref" style="text-align: left">195</a>, <a href="#Pg211" + class="tei tei-ref" style="text-align: left">211</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + originally a magical ceremony, <a href="#Pg217" class= + "tei tei-ref" style="text-align: left">217</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Connaught, kings of, <a href="#Pg011" class="tei tei-ref" style= + "text-align: left">11</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Consummation of marriage prevented by knots and locks, <a href= + "#Pg299" class="tei tei-ref" style="text-align: left">299</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Contagious magic, <a href="#Pg246" class="tei tei-ref" style= + "text-align: left">246</a>, <a href="#Pg268" class="tei tei-ref" + style="text-align: left">268</a>, <a href="#Pg272" class= + "tei tei-ref" style="text-align: left">272</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Continence" id="Index-Continence" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Continence enjoined on people during the rounds of sacred + pontiff, <a href="#Pg005" class="tei tei-ref" style= + "text-align: left">5</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of Zapotec priests, <a href="#Pg006" class="tei tei-ref" style= + "text-align: left">6</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of priests, <a href="#Pg159" class="tei tei-ref" style= + "text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— observed on eve of period of taboo, <a href="#Pg011" class= + "tei tei-ref" style="text-align: left">11</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by those who have handled the dead, <a href="#Pg142" class= + "tei tei-ref" style="text-align: left">142</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + during war, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a>, <a href="#Pg158" class="tei tei-ref" + style="text-align: left">158</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg161" class= + "tei tei-ref" style="text-align: left">161</a>, <a href="#Pg163" + class="tei tei-ref" style="text-align: left">163</a>, <a href= + "#Pg164" class="tei tei-ref" style="text-align: left">164</a>, + <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + after victory, <a href="#Pg166" class="tei tei-ref" style= + "text-align: left">166</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg175" class= + "tei tei-ref" style="text-align: left">175</a>, <a href="#Pg178" + class="tei tei-ref" style="text-align: left">178</a>, <a href= + "#Pg179" class="tei tei-ref" style="text-align: left">179</a>, + <a href="#Pg181" class="tei tei-ref" style= + "text-align: left">181</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by cannibals, <a href="#Pg188" class="tei tei-ref" style= + "text-align: left">188</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by fishers and hunters, <a href="#Pg191" class="tei tei-ref" + style="text-align: left">191</a>, <a href="#Pg192" class= + "tei tei-ref" style="text-align: left">192</a>, <a href="#Pg193" + class="tei tei-ref" style="text-align: left">193</a>, <a href= + "#Pg194" class="tei tei-ref" style="text-align: left">194</a>, + <a href="#Pg195" class="tei tei-ref" style= + "text-align: left">195</a>, <a href="#Pg196" class="tei tei-ref" + style="text-align: left">196</a>, <a href="#Pg197" class= + "tei tei-ref" style="text-align: left">197</a>, <a href="#Pg198" + class="tei tei-ref" style="text-align: left">198</a>, <a href= + "#Pg207" class="tei tei-ref" style="text-align: left">207</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by workers in salt-pans, <a href="#Pg200" class="tei tei-ref" + style="text-align: left">200</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at brewing beer, wine, and poison, <a href="#Pg200" class= + "tei tei-ref" style="text-align: left">200</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg201" class= + "tei tei-ref" style="text-align: left">201</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at baking, <a href="#Pg201" class="tei tei-ref" style= + "text-align: left">201</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at making coco-nut oil, <a href="#Pg201" class="tei tei-ref" + style="text-align: left">201</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at building canoes, <a href="#Pg202" class="tei tei-ref" style= + "text-align: left">202</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at house-building, <a href="#Pg202" class="tei tei-ref" style= + "text-align: left">202</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at making or repairing dams, <a href="#Pg202" class="tei tei-ref" + style="text-align: left">202</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on trading voyages, <a href="#Pg203" class="tei tei-ref" style= + "text-align: left">203</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + after festivals, <a href="#Pg204" class="tei tei-ref" style= + "text-align: left">204</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on journeys, <a href="#Pg204" class="tei tei-ref" style= + "text-align: left">204</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + while cattle are at pasture, <a href="#Pg204" class="tei tei-ref" + style="text-align: left">204</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by lion-killers and bear-killers, <a href="#Pg220" class= + "tei tei-ref" style="text-align: left">220</a>, <a href="#Pg221" + class="tei tei-ref" style="text-align: left">221</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + before handling holy relics, <a href="#Pg272" class="tei tei-ref" + style="text-align: left">272</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by tabooed men, <a href="#Pg293" class="tei tei-ref" style= + "text-align: left">293</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cooking, taboos as to, <a href="#Pg147" class="tei tei-ref" + style="text-align: left">147</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a>, <a href="#Pg165" + class="tei tei-ref" style="text-align: left">165</a>, <a href= + "#Pg169" class="tei tei-ref" style="text-align: left">169</a>, + <a href="#Pg178" class="tei tei-ref" style= + "text-align: left">178</a>, <a href="#Pg185" class="tei tei-ref" + style="text-align: left">185</a>, <a href="#Pg193" class= + "tei tei-ref" style="text-align: left">193</a>, <a href="#Pg194" + class="tei tei-ref" style="text-align: left">194</a>, <a href= + "#Pg198" class="tei tei-ref" style="text-align: left">198</a>, + <a href="#Pg209" class="tei tei-ref" style= + "text-align: left">209</a>, <a href="#Pg221" class="tei tei-ref" + style="text-align: left">221</a>, <a href="#Pg256" class= + "tei tei-ref" style="text-align: left">256</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Coptic church, <a href="#Pg235" class="tei tei-ref" style= + "text-align: left">235</a>, <a href="#Pg310" class="tei tei-ref" + style="text-align: left">310</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Cords" id="Index-Cords" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Cords, knotted, in magic, <a href="#Pg302" class="tei tei-ref" + style="text-align: left">302</a>, <a href="#Pg303" class= + "tei tei-ref" style="text-align: left">303</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Corea, clipped hair burned in, <a href="#Pg283" class= + "tei tei-ref" style="text-align: left">283</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— kings of, <a href="#Pg125" class="tei tei-ref" style= + "text-align: left">125</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be touched with iron, <a href="#Pg226" class="tei tei-ref" + style="text-align: left">226</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Corpses, knots not allowed about, <a href="#Pg310" class= + "tei tei-ref" style="text-align: left">310</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cousins, male and female, not allowed to mention each other's + names, <a href="#Pg344" class="tei tei-ref" style= + "text-align: left">344</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Covenant, spittle used in making a, <a href="#Pg290" class= + "tei tei-ref" style="text-align: left">290</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Covering up mirrors at a death, <a href="#Pg094" class= + "tei tei-ref" style="text-align: left">94</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cow bewitched, <a href="#Pg093" class="tei tei-ref" style= + "text-align: left">93</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cowboy of the king of Unyoro, <a href="#Pg159" class= + "tei tei-ref" style="text-align: left">159</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Creek Indians, the, <a href="#Pg156" class="tei tei-ref" style= + "text-align: left">156</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their war customs, <a href="#Pg161" class="tei tei-ref" style= + "text-align: left">161</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Crevaux, J., <a href="#Pg105" class="tei tei-ref" style= + "text-align: left">105</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Criminals shaved as a mode of purification, <a href="#Pg287" + class="tei tei-ref" style="text-align: left">287</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Crocodiles not called by their proper names, <a href="#Pg403" + class="tei tei-ref" style="text-align: left">403</a>, <a href= + "#Pg410" class="tei tei-ref" style="text-align: left">410</a>, + <a href="#Pg411" class="tei tei-ref" style= + "text-align: left">411</a>, <a href="#Pg415" class="tei tei-ref" + style="text-align: left">415</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Crossing of legs forbidden, <a href="#Pg295" class="tei tei-ref" + style="text-align: left">295</a>, <a href="#Pg298" class= + "tei tei-ref" style="text-align: left">298</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Crown, imperial, as palladium, <a href="#Pg004" class= + "tei tei-ref" style="text-align: left">4</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Crystals used in divination, <a href="#Pg056" class="tei tei-ref" + style="text-align: left">56</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Curr, E. M., <a href="#Pg320" class="tei tei-ref" style= + "text-align: left">320</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cursing at Athens, ritual of, <a href="#Pg075" class= + "tei tei-ref" style="text-align: left">75</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— an enemy, Arab mode of, <a href="#Pg312" class="tei tei-ref" + style="text-align: left">312</a> + </div> + </div><span class="tei tei-pb" id="page431">[pg 431]</span><a name= + "Pg431" id="Pg431" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Curtains to conceal kings, <a href="#Pg120" class="tei tei-ref" + style="text-align: left">120</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cut hair and nails, disposal of, <a href="#Pg267" class= + "tei tei-ref" style="text-align: left">267</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Cuts" id="Index-Cuts" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Cuts made in the body as a mode of expelling demons or ghosts, + <a href="#Pg106" class="tei tei-ref" style= + "text-align: left">106</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in bodies of manslayers, <a href="#Pg174" class="tei tei-ref" + style="text-align: left">174</a>, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>, <a href="#Pg180" + class="tei tei-ref" style="text-align: left">180</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in bodies of slain, <a href="#Pg176" class="tei tei-ref" style= + "text-align: left">176</a>. <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Incisions" class="tei tei-ref" + style="text-align: left">Incisions</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cutting the hair a purificatory ceremony, <a href="#Pg283" class= + "tei tei-ref" style="text-align: left">283</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cynaetha, people of, <a href="#Pg188" class="tei tei-ref" style= + "text-align: left">188</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Cyzicus, council chamber at, <a href="#Pg230" class="tei tei-ref" + style="text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dacotas, the, <a href="#Pg181" class="tei tei-ref" style= + "text-align: left">181</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dahomey, the King of, <a href="#Pg009" class="tei tei-ref" style= + "text-align: left">9</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + royal family of, <a href="#Pg243" class="tei tei-ref" style= + "text-align: left">243</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kings of, their <span class="tei tei-q" style= + "text-align: left">“strong names,”</span> <a href="#Pg374" class= + "tei tei-ref" style="text-align: left">374</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dairi, the, or Mikado of Japan, <a href="#Pg002" class= + "tei tei-ref" style="text-align: left">2</a>, <a href="#Pg004" + class="tei tei-ref" style="text-align: left">4</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dairies, sacred, of the Todas, <a href="#Pg015" class= + "tei tei-ref" style="text-align: left">15</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dairymen, sacred, of the Todas, <a href="#Pg015" class= + "tei tei-ref" style="text-align: left">15</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Damaras, the, <a href="#Pg247" class="tei tei-ref" style= + "text-align: left">247</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dams, continence at making or repairing, <a href="#Pg202" class= + "tei tei-ref" style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dance of king, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of successful head-hunters, <a href="#Pg166" class="tei tei-ref" + style="text-align: left">166</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dances of victory, <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg170" class="tei tei-ref" + style="text-align: left">170</a>, <a href="#Pg178" class= + "tei tei-ref" style="text-align: left">178</a>, <a href="#Pg182" + class="tei tei-ref" style="text-align: left">182</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Danger of being overshadowed by certain birds or people, <a href= + "#Pg082" class="tei tei-ref" style="text-align: left">82</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed, of portraits and photographs, <a href="#Pg096" class= + "tei tei-ref" style="text-align: left">96</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to attend contact with divine or sacred persons, such as + chiefs and kings, <a href="#Pg132" class="tei tei-ref" style= + "text-align: left">132</a>, <a href="#Pg138" class="tei tei-ref" + style="text-align: left">138</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Darfur, <a href="#Pg081" class="tei tei-ref" style= + "text-align: left">81</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Sultan of, <a href="#Pg120" class="tei tei-ref" style= + "text-align: left">120</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dassera, festival of the, <a href="#Pg316" class="tei tei-ref" + style="text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Daughter-in-law, her name not to be pronounced, <a href="#Pg338" + class="tei tei-ref" style="text-align: left">338</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + David and the King of Moab, <a href="#Pg273" class="tei tei-ref" + style="text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dawson, J., <a href="#Pg347" class="tei tei-ref" style= + "text-align: left">347</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dead, sacrifices to the, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a>, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos on persons who have handled the, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + souls of the dead all malignant, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of the dead tabooed, <a href="#Pg349" class="tei tei-ref" + style="text-align: left">349</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + to name the dead a serious crime, <a href="#Pg352" class= + "tei tei-ref" style="text-align: left">352</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of the dead not borne by the living, <a href="#Pg354" + class="tei tei-ref" style="text-align: left">354</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + reincarnation or resurrection of the dead in their namesakes, + <a href="#Pg365" class="tei tei-ref" style= + "text-align: left">365</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + festivals of the, <a href="#Pg367" class="tei tei-ref" style= + "text-align: left">367</a>, <a href="#Pg371" class="tei tei-ref" + style="text-align: left">371</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— body, prohibition to touch, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Death, natural, of sacred king or priest, supposed fatal + consequences of, <a href="#Pg006" class="tei tei-ref" style= + "text-align: left">6</a>, <a href="#Pg007" class="tei tei-ref" + style="text-align: left">7</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept off by arrows, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + mourners forbidden to sleep in house after a death, <a href= + "#Pg037" class="tei tei-ref" style="text-align: left">37</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + custom of covering up mirrors at a, <a href="#Pg094" class= + "tei tei-ref" style="text-align: left">94</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + from imagination, <a href="#Pg135" class="tei tei-ref" style= + "text-align: left">135</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Debt of civilisation to savagery, <a href="#Pg421" class= + "tei tei-ref" style="text-align: left">421</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Defiled hands, <a href="#Pg174" class="tei tei-ref" style= + "text-align: left">174</a>. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href="#Index-Hands" + class="tei tei-ref" style="text-align: left">Hands</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + De Groot, J. J. M., <a href="#Pg390" class="tei tei-ref" style= + "text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Demons, abduction of souls by, <a href="#Pg058" class= + "tei tei-ref" style="text-align: left">58</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of disease expelled by pungent spices, pricks, and cuts, <a href= + "#Pg105" class="tei tei-ref" style="text-align: left">105</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + and ghosts averse to iron, <a href="#Pg232" class="tei tei-ref" + style="text-align: left">232</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Devils, abduction of souls by, <a href="#Pg058" class= + "tei tei-ref" style="text-align: left">58</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dido, her magical rites, <a href="#Pg312" class="tei tei-ref" + style="text-align: left">312</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Diet of kings and priests regulated, <a href="#Pg291" class= + "tei tei-ref" style="text-align: left">291</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dieterich, A., <a href="#Pg369" class="tei tei-ref" style= + "text-align: left">369</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Difference of language between husbands and wives, <a href= + "#Pg347" class="tei tei-ref" style="text-align: left">347</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + between men and women, <a href="#Pg348" class="tei tei-ref" + style="text-align: left">348</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Diminution of shadow regarded with apprehension, <a href="#Pg086" + class="tei tei-ref" style="text-align: left">86</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dio Chrysostom, on fame as a shadow, <a href="#Pg086" class= + "tei tei-ref" style="text-align: left">86</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Diodorus Siculus, <a href="#Pg012" class="tei tei-ref" style= + "text-align: left">12</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dionysus in the city, festival of, <a href="#Pg316" class= + "tei tei-ref" style="text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Disease, demons of, expelled by pungent spices, pricks, and cuts, + <a href="#Pg105" class="tei tei-ref" style= + "text-align: left">105</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Disenchanting strangers, various modes of, <a href="#Pg102" + class="tei tei-ref" style="text-align: left">102</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dishes, effect of eating out of sacred, <a href="#Pg004" class= + "tei tei-ref" style="text-align: left">4</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of sacred persons tabooed, <a href="#Pg131" class="tei tei-ref" + style="text-align: left">131</a>. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href="#Index-Vessels" + class="tei tei-ref" style="text-align: left">Vessels</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Disposal of cut hair and nails, <a href="#Pg267" class= + "tei tei-ref" style="text-align: left">267</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Divination by shoulder-blades of sheep, <a href="#Pg229" class= + "tei tei-ref" style="text-align: left">229</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Divinities, human, bound by many rules, <a href="#Pg419" class= + "tei tei-ref" style="text-align: left">419</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Divorce of spiritual from temporal power, <a href="#Pg017" class= + "tei tei-ref" style="text-align: left">17</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dobrizhoffer, Father M., <a href="#Pg328" class="tei tei-ref" + style="text-align: left">328</a>, <a href="#Pg360" class= + "tei tei-ref" style="text-align: left">360</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dog, prohibition to touch or name, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dogs, bones of game kept from, <a href="#Pg206" class= + "tei tei-ref" style="text-align: left">206</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + unclean, <a href="#Pg206" class="tei tei-ref" style= + "text-align: left">206</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tigers called, <a href="#Pg402" class="tei tei-ref" style= + "text-align: left">402</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dolls or puppets employed for the restoration of souls to their + bodies, <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg062" class= + "tei tei-ref" style="text-align: left">62</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Doorposts, blood put on, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Doors opened to facilitate childbirth, <a href="#Pg296" class= + "tei tei-ref" style="text-align: left">296</a>, <a href="#Pg297" + class="tei tei-ref" style="text-align: left">297</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + to facilitate death, <a href="#Pg309" class="tei tei-ref" style= + "text-align: left">309</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Doubles, spiritual, of men and animals, <a href="#Pg028" class= + "tei tei-ref" style="text-align: left">28</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Doutté, E., <a href="#Pg390" class="tei tei-ref" style= + "text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dreams, absence of soul in, <a href="#Pg036" class="tei tei-ref" + style="text-align: left">36</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + belief of savages in the reality of, <a href="#Pg036" class= + "tei tei-ref" style="text-align: left">36</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + omens drawn from, <a href="#Pg161" class="tei tei-ref" style= + "text-align: left">161</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Drinking and eating, taboos on, <a href="#Pg116" class= + "tei tei-ref" style="text-align: left">116</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + modes of drinking for tabooed persons, <a href="#Pg117" class= + "tei tei-ref" style="text-align: left">117</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg120" class= + "tei tei-ref" style="text-align: left">120</a>, <a href="#Pg143" + class="tei tei-ref" style="text-align: left">143</a>, <a href= + "#Pg146" class="tei tei-ref" style="text-align: left">146</a>, + <a href="#Pg147" class="tei tei-ref" style= + "text-align: left">147</a>, <a href="#Pg148" class="tei tei-ref" + style="text-align: left">148</a>, <a href="#Pg160" class= + "tei tei-ref" style="text-align: left">160</a>, <a href="#Pg182" + class="tei tei-ref" style="text-align: left">182</a>, <a href= + "#Pg183" class="tei tei-ref" style="text-align: left">183</a>, + <a href="#Pg185" class="tei tei-ref" style= + "text-align: left">185</a>, <a href="#Pg189" class="tei tei-ref" + style="text-align: left">189</a>, <a href="#Pg197" class= + "tei tei-ref" style="text-align: left">197</a>, <a href="#Pg198" + class="tei tei-ref" style="text-align: left">198</a>, <a href= + "#Pg256" class="tei tei-ref" style="text-align: left">256</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Drought supposed to be caused by a concealed miscarriage, + <a href="#Pg153" class="tei tei-ref" style= + "text-align: left">153</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dugong fishing, taboos in connexion with, <a href="#Pg192" class= + "tei tei-ref" style="text-align: left">192</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Dyaks, the Sea, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their modes of recalling the soul, <a href="#Pg047" class= + "tei tei-ref" style="text-align: left">47</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg052" class= + "tei tei-ref" style="text-align: left">52</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg055" class= + "tei tei-ref" style="text-align: left">55</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg060" class= + "tei tei-ref" style="text-align: left">60</a>, <a href="#Pg067" + class="tei tei-ref" style="text-align: left">67</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos observed by head-hunters among the, <a href="#Pg166" + class="tei tei-ref" style="text-align: left">166</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eagle, soul in form of, <a href="#Pg034" class="tei tei-ref" + style="text-align: left">34</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -hunters, taboos observed by, <a href="#Pg198" class= + "tei tei-ref" style="text-align: left">198</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div><span class="tei tei-pb" id="page432">[pg 432]</span><a name= + "Pg432" id="Pg432" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eagle-wood, special language employed by searchers for, <a href= + "#Pg404" class="tei tei-ref" style="text-align: left">404</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eating out of sacred vessels, supposed effect of, <a href= + "#Pg004" class="tei tei-ref" style="text-align: left">4</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and drinking, taboos on, <a href="#Pg116" class="tei tei-ref" + style="text-align: left">116</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + fear of being seen in the act of, <a href="#Pg117" class= + "tei tei-ref" style="text-align: left">117</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eggs offered to demons, <a href="#Pg110" class="tei tei-ref" + style="text-align: left">110</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + reason for breaking shells of, <a href="#Pg129" class= + "tei tei-ref" style="text-align: left">129</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Egypt, rules of life observed by ancient kings of, <a href= + "#Pg012" class="tei tei-ref" style="text-align: left">12</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Egyptian magicians, their power of compelling the deities, + <a href="#Pg389" class="tei tei-ref" style= + "text-align: left">389</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Egyptians, the ancient, their conception of the soul, <a href= + "#Pg028" class="tei tei-ref" style="text-align: left">28</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their practice as to souls of the dead, <a href="#Pg068" class= + "tei tei-ref" style="text-align: left">68</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + personal names among, <a href="#Pg322" class="tei tei-ref" style= + "text-align: left">322</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Elder brother, his name not to be pronounced, <a href="#Pg341" + class="tei tei-ref" style="text-align: left">341</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Elder-tree, cut hair and nails inserted in an, <a href="#Pg275" + class="tei tei-ref" style="text-align: left">275</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Elephant-hunters, special language employed by, <a href="#Pg404" + class="tei tei-ref" style="text-align: left">404</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eleusinian priests, their names sacred, <a href="#Pg382" class= + "tei tei-ref" style="text-align: left">382</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Elfin race averse to iron, <a href="#Pg232" class="tei tei-ref" + style="text-align: left">232</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Emetic as mode of purification, <a href="#Pg175" class= + "tei tei-ref" style="text-align: left">175</a>, <a href="#Pg245" + class="tei tei-ref" style="text-align: left">245</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + pretended, in auricular confession, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Emin Pasha, <a href="#Pg108" class="tei tei-ref" style= + "text-align: left">108</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Epidemics attributed to evil spirits, <a href="#Pg030" class= + "tei tei-ref" style="text-align: left">30</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Epimenides, the Cretan seer, <a href="#Pg050" class="tei tei-ref" + style="text-align: left">50</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Esquimaux" id="Index-Esquimaux" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Esquimaux, their conception of the soul, <a href="#Pg027" class= + "tei tei-ref" style="text-align: left">27</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their dread of being photographed, <a href="#Pg096" class= + "tei tei-ref" style="text-align: left">96</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + or Inuit, taboos observed by hunters among the, <a href="#Pg205" + class="tei tei-ref" style="text-align: left">205</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + namesakes of the dead among the, <a href="#Pg371" class= + "tei tei-ref" style="text-align: left">371</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Esthonians, the, <a href="#Pg041" class="tei tei-ref" style= + "text-align: left">41</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg240" class= + "tei tei-ref" style="text-align: left">240</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ethical evolution, <a href="#Pg218" class="tei tei-ref" style= + "text-align: left">218</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— precepts developed out of savage taboos, <a href="#Pg214" + class="tei tei-ref" style="text-align: left">214</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ethiopia, kings of, <a href="#Pg124" class="tei tei-ref" style= + "text-align: left">124</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Euphemisms employed for certain animals, <a href="#Pg397" class= + "tei tei-ref" style="text-align: left">397</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + for smallpox, <a href="#Pg400" class="tei tei-ref" style= + "text-align: left">400</a>, <a href="#Pg410" class="tei tei-ref" + style="text-align: left">410</a>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a>, <a href="#Pg416" + class="tei tei-ref" style="text-align: left">416</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Europe, south-eastern, superstitions as to shadows in, <a href= + "#Pg089" class="tei tei-ref" style="text-align: left">89</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Evil eye, the, <a href="#Pg116" class="tei tei-ref" style= + "text-align: left">116</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ewe-speaking peoples of the Slave Coast, <a href="#Pg009" class= + "tei tei-ref" style="text-align: left">9</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + rebirth of ancestors among the, <a href="#Pg369" class= + "tei tei-ref" style="text-align: left">369</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Execution, peculiar modes of, for members of royal families, + <a href="#Pg241" class="tei tei-ref" style= + "text-align: left">241</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Executioners, customs observed by, <a href="#Pg171" class= + "tei tei-ref" style="text-align: left">171</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg180" class= + "tei tei-ref" style="text-align: left">180</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Exorcising harmful influence of strangers, <a href="#Pg102" + class="tei tei-ref" style="text-align: left">102</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eye, the evil, <a href="#Pg116" class="tei tei-ref" style= + "text-align: left">116</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Eyeos, the, <a href="#Pg009" class="tei tei-ref" style= + "text-align: left">9</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Faces veiled to avert evil influences, <a href="#Pg120" class= + "tei tei-ref" style="text-align: left">120</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of warriors blackened, <a href="#Pg163" class="tei tei-ref" + style="text-align: left">163</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of manslayers blackened, <a href="#Pg169" class="tei tei-ref" + style="text-align: left">169</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Fàdy</span></span>, taboo, <a href="#Pg327" + class="tei tei-ref" style="text-align: left">327</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fafnir and Sigurd, <a href="#Pg324" class="tei tei-ref" style= + "text-align: left">324</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fairies averse to iron, <a href="#Pg229" class="tei tei-ref" + style="text-align: left">229</a>, <a href="#Pg232" class= + "tei tei-ref" style="text-align: left">232</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fasting, custom of, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>, <a href="#Pg159" class= + "tei tei-ref" style="text-align: left">159</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span>, <a href="#Pg161" class= + "tei tei-ref" style="text-align: left">161</a>, <a href="#Pg162" + class="tei tei-ref" style="text-align: left">162</a>, <a href= + "#Pg163" class="tei tei-ref" style="text-align: left">163</a>, + <a href="#Pg182" class="tei tei-ref" style= + "text-align: left">182</a>, <a href="#Pg183" class="tei tei-ref" + style="text-align: left">183</a>, <a href="#Pg189" class= + "tei tei-ref" style="text-align: left">189</a>, <a href="#Pg198" + class="tei tei-ref" style="text-align: left">198</a>, <a href= + "#Pg199" class="tei tei-ref" style="text-align: left">199</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Father and child, supposed danger of resemblance between, + <a href="#Pg088" class="tei tei-ref" style= + "text-align: left">88</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and mother, their names not to be mentioned, <a href="#Pg337" + class="tei tei-ref" style="text-align: left">337</a>, <a href= + "#Pg341" class="tei tei-ref" style="text-align: left">341</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— in-law, his name not to be pronounced by his daughter-in-law, + <a href="#Pg335" class="tei tei-ref" style= + "text-align: left">335</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg343" class= + "tei tei-ref" style="text-align: left">343</a>, <a href="#Pg345" + class="tei tei-ref" style="text-align: left">345</a>, <a href= + "#Pg346" class="tei tei-ref" style="text-align: left">346</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by his son-in-law, <a href="#Pg338" class="tei tei-ref" style= + "text-align: left">338</a>, <a href="#Pg339" class="tei tei-ref" + style="text-align: left">339</a>, <a href="#Pg340" class= + "tei tei-ref" style="text-align: left">340</a>, <a href="#Pg341" + class="tei tei-ref" style="text-align: left">341</a>, <a href= + "#Pg342" class="tei tei-ref" style="text-align: left">342</a>, + <a href="#Pg343" class="tei tei-ref" style= + "text-align: left">343</a>, <a href="#Pg344" class="tei tei-ref" + style="text-align: left">344</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fathers named after their children, <a href="#Pg331" class= + "tei tei-ref" style="text-align: left">331</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Faunus, consultation of, <a href="#Pg314" class="tei tei-ref" + style="text-align: left">314</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Feast of Yams, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Feathers worn by manslayers, <a href="#Pg180" class="tei tei-ref" + style="text-align: left">180</a>, <a href="#Pg186" class= + "tei tei-ref" style="text-align: left">186</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Feet" id="Index-Feet" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Feet, not to wet the, <a href="#Pg159" class="tei tei-ref" style= + "text-align: left">159</a>. <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Foot" class="tei tei-ref" + style="text-align: left">Foot</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fernando Po, taboos observed by the kings of, <a href="#Pg008" + class="tei tei-ref" style="text-align: left">8</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg115" class= + "tei tei-ref" style="text-align: left">115</a>, <a href="#Pg123" + class="tei tei-ref" style="text-align: left">123</a>, <a href= + "#Pg291" class="tei tei-ref" style="text-align: left">291</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Festival of the Dead among the Hurons, <a href="#Pg367" class= + "tei tei-ref" style="text-align: left">367</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fetish or taboo rajah, <a href="#Pg024" class="tei tei-ref" + style="text-align: left">24</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— kings in West Africa, <a href="#Pg022" class="tei tei-ref" + style="text-align: left">22</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fever, euphemism for, <a href="#Pg400" class="tei tei-ref" style= + "text-align: left">400</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left">“Field + speech,”</span> a special jargon employed by reapers, <a href= + "#Pg410" class="tei tei-ref" style="text-align: left">410</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fiji, catching away souls in, <a href="#Pg069" class= + "tei tei-ref" style="text-align: left">69</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + War King and Sacred King in, <a href="#Pg021" class="tei tei-ref" + style="text-align: left">21</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + custom as to remains of food in, <a href="#Pg117" class= + "tei tei-ref" style="text-align: left">117</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fijian chief, supposed effect of using his dishes or clothes, + <a href="#Pg131" class="tei tei-ref" style= + "text-align: left">131</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— conception of the soul, <a href="#Pg029" class="tei tei-ref" + style="text-align: left">29</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg092" class= + "tei tei-ref" style="text-align: left">92</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— custom of frightening away ghosts, <a href="#Pg170" class= + "tei tei-ref" style="text-align: left">170</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— notion of absence of the soul in dreams, <a href="#Pg039" + class="tei tei-ref" style="text-align: left">39</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fingers cut off as a sacrifice, <a href="#Pg161" class= + "tei tei-ref" style="text-align: left">161</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Finnish hunters, <a href="#Pg398" class="tei tei-ref" style= + "text-align: left">398</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fire, rule as to removing fire from priest's house, <a href= + "#Pg013" class="tei tei-ref" style="text-align: left">13</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to blow the fire with the breath, <a href="#Pg136" + class="tei tei-ref" style="text-align: left">136</a>, <a href= + "#Pg256" class="tei tei-ref" style="text-align: left">256</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in purificatory rites, <a href="#Pg108" class="tei tei-ref" + style="text-align: left">108</a>, <a href="#Pg109" class= + "tei tei-ref" style="text-align: left">109</a>, <a href="#Pg111" + class="tei tei-ref" style="text-align: left">111</a>, <a href= + "#Pg114" class="tei tei-ref" style="text-align: left">114</a>, + <a href="#Pg197" class="tei tei-ref" style= + "text-align: left">197</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg178" class="tei tei-ref" style= + "text-align: left">178</a>, <a href="#Pg182" class="tei tei-ref" + style="text-align: left">182</a>, <a href="#Pg256" class= + "tei tei-ref" style="text-align: left">256</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + new, made by friction, <a href="#Pg286" class="tei tei-ref" + style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and Water, kingships of, <a href="#Pg017" class="tei tei-ref" + style="text-align: left">17</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Firefly, soul in form of, <a href="#Pg067" class="tei tei-ref" + style="text-align: left">67</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + First-fruits, offering of, <a href="#Pg005" class="tei tei-ref" + style="text-align: left">5</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fish-traps, continence observed at making, <a href="#Pg202" + class="tei tei-ref" style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fishermen, words tabooed by, <a href="#Pg394" class="tei tei-ref" + style="text-align: left">394</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg396" class= + "tei tei-ref" style="text-align: left">396</a>, <a href="#Pg408" + class="tei tei-ref" style="text-align: left">408</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg415" class= + "tei tei-ref" style="text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fishers and hunters tabooed, <a href="#Pg190" class="tei tei-ref" + style="text-align: left">190</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fison, Rev. Lorimer, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg040" class= + "tei tei-ref" style="text-align: left">40</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg092" class= + "tei tei-ref" style="text-align: left">92</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span>, <a href="#Pg131" class= + "tei tei-ref" style="text-align: left">131</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fits and convulsions set down to demons, <a href="#Pg059" class= + "tei tei-ref" style="text-align: left">59</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Flamen Dialis, taboos observed by the, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg239" class= + "tei tei-ref" style="text-align: left">239</a>, <a href="#Pg248" + class="tei tei-ref" style="text-align: left">248</a>, <a href= + "#Pg257" class="tei tei-ref" style="text-align: left">257</a>, + <a href="#Pg275" class="tei tei-ref" style= + "text-align: left">275</a>, <a href="#Pg291" class="tei tei-ref" + style="text-align: left">291</a>, <a href="#Pg293" class= + "tei tei-ref" style="text-align: left">293</a>, <a href="#Pg315" + class="tei tei-ref" style="text-align: left">315</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div><span class="tei tei-pb" id="page433">[pg 433]</span><a name= + "Pg433" id="Pg433" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Flaminica, rules observed by the, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Flannan Islands, <a href="#Pg392" class="tei tei-ref" style= + "text-align: left">392</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Flesh, boiled, not to be eaten by tabooed persons, <a href= + "#Pg185" class="tei tei-ref" style="text-align: left">185</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + diet restricted or forbidden, <a href="#Pg291" class= + "tei tei-ref" style="text-align: left">291</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Flints, not iron, cuts to be made with, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + use of, prescribed in ritual, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sharp, circumcision performed with, <a href="#Pg227" class= + "tei tei-ref" style="text-align: left">227</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fly, soul in form of, <a href="#Pg039" class="tei tei-ref" style= + "text-align: left">39</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Food, remnants of, buried as a precaution against sorcery, + <a href="#Pg118" class="tei tei-ref" style= + "text-align: left">118</a>, <a href="#Pg119" class="tei tei-ref" + style="text-align: left">119</a>, <a href="#Pg127" class= + "tei tei-ref" style="text-align: left">127</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg129" class= + "tei tei-ref" style="text-align: left">129</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + magic wrought by means of refuse of, <a href="#Pg126" class= + "tei tei-ref" style="text-align: left">126</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos on leaving food over, <a href="#Pg127" class="tei tei-ref" + style="text-align: left">127</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be touched with hands, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg146" class= + "tei tei-ref" style="text-align: left">146</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg166" class= + "tei tei-ref" style="text-align: left">166</a>, <a href="#Pg167" + class="tei tei-ref" style="text-align: left">167</a>, <a href= + "#Pg168" class="tei tei-ref" style="text-align: left">168</a>, + <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg174" class="tei tei-ref" + style="text-align: left">174</a>, <a href="#Pg203" class= + "tei tei-ref" style="text-align: left">203</a>, <a href="#Pg265" + class="tei tei-ref" style="text-align: left">265</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + objection to have food over head, <a href="#Pg256" class= + "tei tei-ref" style="text-align: left">256</a>, <a href="#Pg257" + class="tei tei-ref" style="text-align: left">257</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Foods tabooed, <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Foot" id="Index-Foot" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Foot, custom of going with only one foot shod, <a href="#Pg311" + class="tei tei-ref" style="text-align: left">311</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Feet" class="tei tei-ref" + style="text-align: left">Feet</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Footprint in magic, <a href="#Pg074" class="tei tei-ref" style= + "text-align: left">74</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of Buddha, <a href="#Pg275" class="tei tei-ref" style= + "text-align: left">275</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Forgetfulness, pretence of, <a href="#Pg189" class="tei tei-ref" + style="text-align: left">189</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Forks used in eating by tabooed persons, <a href="#Pg148" class= + "tei tei-ref" style="text-align: left">148</a>, <a href="#Pg168" + class="tei tei-ref" style="text-align: left">168</a>, <a href= + "#Pg169" class="tei tei-ref" style="text-align: left">169</a>, + <a href="#Pg203" class="tei tei-ref" style= + "text-align: left">203</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fors, the, of Central Africa, <a href="#Pg281" class= + "tei tei-ref" style="text-align: left">281</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Foundation sacrifices, <a href="#Pg089" class="tei tei-ref" + style="text-align: left">89</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fowl used in exorcism, <a href="#Pg106" class="tei tei-ref" + style="text-align: left">106</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fowlers, words tabooed by, <a href="#Pg393" class="tei tei-ref" + style="text-align: left">393</a>, <a href="#Pg407" class= + "tei tei-ref" style="text-align: left">407</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Foxes not to be mentioned by their proper names, <a href="#Pg396" + class="tei tei-ref" style="text-align: left">396</a>, <a href= + "#Pg397" class="tei tei-ref" style="text-align: left">397</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Frankish kings, their unshorn hair, <a href="#Pg258" class= + "tei tei-ref" style="text-align: left">258</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fresh meat tabooed, <a href="#Pg143" class="tei tei-ref" style= + "text-align: left">143</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Fumigation as a mode of ceremonial purification, <a href="#Pg155" + class="tei tei-ref" style="text-align: left">155</a>, <a href= + "#Pg177" class="tei tei-ref" style="text-align: left">177</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Funerals in China, custom as to shadows at, <a href="#Pg080" + class="tei tei-ref" style="text-align: left">80</a>. <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Burial" class="tei tei-ref" style= + "text-align: left">Burial</a>, <a href="#Index-Burials" class= + "tei tei-ref" style="text-align: left">Burials</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Furfo, <a href="#Pg230" class="tei tei-ref" style= + "text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gabriel, the archangel, <a href="#Pg302" class="tei tei-ref" + style="text-align: left">302</a>, <a href="#Pg303" class= + "tei tei-ref" style="text-align: left">303</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Gangas</span></span>, fetish priests, + <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Garments, effect of wearing sacred, <a href="#Pg004" class= + "tei tei-ref" style="text-align: left">4</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gates, sacrifice of human beings at foundations of, <a href= + "#Pg090" class="tei tei-ref" style="text-align: left">90</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gatschet, A. S., <a href="#Pg363" class="tei tei-ref" style= + "text-align: left">363</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gauntlet, running the, <a href="#Pg222" class="tei tei-ref" + style="text-align: left">222</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Genitals of murdered people eaten, <a href="#Pg190" class= + "tei tei-ref" style="text-align: left">190</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Getae, priestly kings of the, <a href="#Pg021" class= + "tei tei-ref" style="text-align: left">21</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ghost of husband kept from his widow, <a href="#Pg143" class= + "tei tei-ref" style="text-align: left">143</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + fear of evoking the ghost by mentioning his name, <a href= + "#Pg349" class="tei tei-ref" style="text-align: left">349</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + chased into the grave at the end of mourning, <a href="#Pg373" + class="tei tei-ref" style="text-align: left">373</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ghosts, sacrifices to, <a href="#Pg056" class="tei tei-ref" + style="text-align: left">56</a>, <a href="#Pg247" class= + "tei tei-ref" style="text-align: left">247</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + draw away the souls of their kinsfolk, <a href="#Pg051" class= + "tei tei-ref" style="text-align: left">51</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + draw out men's shadows, <a href="#Pg080" class="tei tei-ref" + style="text-align: left">80</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as guardians of gates, <a href="#Pg090" class="tei tei-ref" + style="text-align: left">90</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept off by thorns, <a href="#Pg142" class="tei tei-ref" style= + "text-align: left">142</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + and demons averse to iron, <a href="#Pg232" class="tei tei-ref" + style="text-align: left">232</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + fear of wounding, <a href="#Pg237" class="tei tei-ref" style= + "text-align: left">237</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + swept out of house, <a href="#Pg238" class="tei tei-ref" style= + "text-align: left">238</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names changed in order to deceive ghosts or to avoid attracting + their attention, <a href="#Pg354" class="tei tei-ref" style= + "text-align: left">354</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ghosts of animals, dread of, <a href="#Pg223" class="tei tei-ref" + style="text-align: left">223</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the slain haunt their slayers, <a href="#Pg165" class= + "tei tei-ref" style="text-align: left">165</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + fear of the, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sacrifices to, <a href="#Pg166" class="tei tei-ref" style= + "text-align: left">166</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + scaring away the, <a href="#Pg168" class="tei tei-ref" style= + "text-align: left">168</a>, <a href="#Pg170" class="tei tei-ref" + style="text-align: left">170</a>, <a href="#Pg171" class= + "tei tei-ref" style="text-align: left">171</a>, <a href="#Pg172" + class="tei tei-ref" style="text-align: left">172</a>, <a href= + "#Pg174" class="tei tei-ref" style="text-align: left">174</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as birds, <a href="#Pg177" class="tei tei-ref" style= + "text-align: left">177</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gilyaks, the, <a href="#Pg370" class="tei tei-ref" style= + "text-align: left">370</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ginger in purificatory rites, <a href="#Pg105" class= + "tei tei-ref" style="text-align: left">105</a>, <a href="#Pg151" + class="tei tei-ref" style="text-align: left">151</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gingiro, kingdom of, <a href="#Pg018" class="tei tei-ref" style= + "text-align: left">18</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Girls at puberty obliged to touch everything in house, <a href= + "#Pg225" class="tei tei-ref" style="text-align: left">225</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their hair torn out, <a href="#Pg284" class="tei tei-ref" style= + "text-align: left">284</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Goajiro Indians, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a>, <a href="#Pg350" class="tei tei-ref" + style="text-align: left">350</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Goat, prohibition to touch or name, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + transference of guilt to, <a href="#Pg214" class="tei tei-ref" + style="text-align: left">214</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -sucker, shadow of the, <a href="#Pg082" class="tei tei-ref" + style="text-align: left">82</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + God, <span class="tei tei-q" style="text-align: left">“the most + great name”</span> of, <a href="#Pg390" class="tei tei-ref" + style="text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -man a source of danger, <a href="#Pg132" class="tei tei-ref" + style="text-align: left">132</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + bound by many rules, <a href="#Pg419" class="tei tei-ref" style= + "text-align: left">419</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gods, their names tabooed, <a href="#Pg387" class="tei tei-ref" + style="text-align: left">387</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Xenophanes on the, <a href="#Pg387" class="tei tei-ref" style= + "text-align: left">387</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + human, bound by many rules, <a href="#Pg419" class="tei tei-ref" + style="text-align: left">419</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">See + also</span></span> Myths + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gold excluded from some temples, <a href="#Pg226" class= + "tei tei-ref" style="text-align: left">226</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">8</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and silver as totems, <a href="#Pg227" class="tei tei-ref" + style="text-align: left">227</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— mines, spirits of the, treated with deference, <a href= + "#Pg409" class="tei tei-ref" style="text-align: left">409</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Goldie, H., <a href="#Pg022" class="tei tei-ref" style= + "text-align: left">22</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gollas, the, <a href="#Pg149" class="tei tei-ref" style= + "text-align: left">149</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Good Friday, <a href="#Pg229" class="tei tei-ref" style= + "text-align: left">229</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Goorkhas, the, <a href="#Pg316" class="tei tei-ref" style= + "text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gordian knot, <a href="#Pg316" class="tei tei-ref" style= + "text-align: left">316</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gran Chaco, Indians of the, <a href="#Pg037" class="tei tei-ref" + style="text-align: left">37</a>, <a href="#Pg038" class= + "tei tei-ref" style="text-align: left">38</a>, <a href="#Pg357" + class="tei tei-ref" style="text-align: left">357</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grandfathers, grandsons named after their deceased, <a href= + "#Pg370" class="tei tei-ref" style="text-align: left">370</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grandidier, A., <a href="#Pg380" class="tei tei-ref" style= + "text-align: left">380</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grandmothers, granddaughters named after their deceased, <a href= + "#Pg370" class="tei tei-ref" style="text-align: left">370</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grass knotted as a charm, <a href="#Pg305" class="tei tei-ref" + style="text-align: left">305</a>, <a href="#Pg310" class= + "tei tei-ref" style="text-align: left">310</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grave, soul fetched from, <a href="#Pg054" class="tei tei-ref" + style="text-align: left">54</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -clothes, no knots in, <a href="#Pg310" class="tei tei-ref" + style="text-align: left">310</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -diggers, taboos observed by, <a href="#Pg141" class= + "tei tei-ref" style="text-align: left">141</a>, <a href="#Pg142" + class="tei tei-ref" style="text-align: left">142</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Graves, food offered on, <a href="#Pg053" class="tei tei-ref" + style="text-align: left">53</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + water poured on, as a rain-charm, <a href="#Pg154" class= + "tei tei-ref" style="text-align: left">154</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Great Spirit, sacrifice of fingers to the, <a href="#Pg161" + class="tei tei-ref" style="text-align: left">161</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grebo people of Sierra Leone, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Greek conception of the soul, <a href="#Pg029" class= + "tei tei-ref" style="text-align: left">29</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— customs as to manslayers, <a href="#Pg188" class="tei tei-ref" + style="text-align: left">188</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grey, Sir George, <a href="#Pg364" class="tei tei-ref" style= + "text-align: left">364</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Grihya-Sûtras</span></span>, <a href= + "#Pg277" class="tei tei-ref" style="text-align: left">277</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Grimm, J., <a href="#Pg305" class="tei tei-ref" style= + "text-align: left">305</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ground, prohibition to touch the, <a href="#Pg003" class= + "tei tei-ref" style="text-align: left">3</a>, <a href="#Pg004" + class="tei tei-ref" style="text-align: left">4</a>, <a href= + "#Pg006" class="tei tei-ref" style="text-align: left">6</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to sit on the, <a href="#Pg159" class="tei tei-ref" style= + "text-align: left">159</a>, <a href="#Pg162" class="tei tei-ref" + style="text-align: left">162</a>, <a href="#Pg163" class= + "tei tei-ref" style="text-align: left">163</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to set foot on, <a href="#Pg180" class="tei tei-ref" style= + "text-align: left">180</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + royal blood not to be shed on the, <a href="#Pg241" class= + "tei tei-ref" style="text-align: left">241</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Guardian deities of cities, <a href="#Pg391" class="tei tei-ref" + style="text-align: left">391</a> + </div> + </div><span class="tei tei-pb" id="page434">[pg 434]</span><a name= + "Pg434" id="Pg434" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Guaycurus, the, <a href="#Pg357" class="tei tei-ref" style= + "text-align: left">357</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Guiana, Indians of, <a href="#Pg324" class="tei tei-ref" style= + "text-align: left">324</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Gypsy superstition about portraits, <a href="#Pg100" class= + "tei tei-ref" style="text-align: left">100</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Haida medicine-men, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hair, mode of cutting the Mikado's, <a href="#Pg003" class= + "tei tei-ref" style="text-align: left">3</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cut with bronze knife, <a href="#Pg014" class="tei tei-ref" + style="text-align: left">14</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of manslayers shaved, <a href="#Pg175" class="tei tei-ref" style= + "text-align: left">175</a>, <a href="#Pg176" class="tei tei-ref" + style="text-align: left">176</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of slain enemy, fetish made from, <a href="#Pg183" class= + "tei tei-ref" style="text-align: left">183</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be combed, <a href="#Pg187" class="tei tei-ref" style= + "text-align: left">187</a>, <a href="#Pg203" class="tei tei-ref" + style="text-align: left">203</a>, <a href="#Pg208" class= + "tei tei-ref" style="text-align: left">208</a>, <a href="#Pg264" + class="tei tei-ref" style="text-align: left">264</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg258" class="tei tei-ref" style= + "text-align: left">258</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of kings, priests, and wizards unshorn, <a href="#Pg258" class= + "tei tei-ref" style="text-align: left">258</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + regarded as the seat of a god or spirit, <a href="#Pg258" class= + "tei tei-ref" style="text-align: left">258</a>, <a href="#Pg259" + class="tei tei-ref" style="text-align: left">259</a>, <a href= + "#Pg263" class="tei tei-ref" style="text-align: left">263</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept unshorn at certain times, <a href="#Pg260" class= + "tei tei-ref" style="text-align: left">260</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + offered to rivers, <a href="#Pg261" class="tei tei-ref" style= + "text-align: left">261</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of children unshorn, <a href="#Pg263" class="tei tei-ref" style= + "text-align: left">263</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + magic wrought through clippings of, <a href="#Pg268" class= + "tei tei-ref" style="text-align: left">268</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg275" class= + "tei tei-ref" style="text-align: left">275</a>, <a href="#Pg277" + class="tei tei-ref" style="text-align: left">277</a>, <a href= + "#Pg278" class="tei tei-ref" style="text-align: left">278</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cut or combed out may cause rain and thunderstorms, <a href= + "#Pg271" class="tei tei-ref" style="text-align: left">271</a>, + <a href="#Pg272" class="tei tei-ref" style= + "text-align: left">272</a>, <a href="#Pg282" class="tei tei-ref" + style="text-align: left">282</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + clippings of, used as hostages, <a href="#Pg272" class= + "tei tei-ref" style="text-align: left">272</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + infected by virus of taboo, <a href="#Pg283" class="tei tei-ref" + style="text-align: left">283</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cut as a purificatory ceremony, <a href="#Pg283" class= + "tei tei-ref" style="text-align: left">283</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of women after childbirth shaved and burnt, <a href="#Pg284" + class="tei tei-ref" style="text-align: left">284</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + loosened at childbirth, <a href="#Pg297" class="tei tei-ref" + style="text-align: left">297</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + loosened in magical and religious ceremonies, <a href="#Pg310" + class="tei tei-ref" style="text-align: left">310</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and nails of sacred persons not cut, <a href="#Pg003" class= + "tei tei-ref" style="text-align: left">3</a>, <a href="#Pg004" + class="tei tei-ref" style="text-align: left">4</a>, <a href= + "#Pg016" class="tei tei-ref" style="text-align: left">16</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and nails, cut, disposal of, <a href="#Pg267" class= + "tei tei-ref" style="text-align: left">267</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + deposited on or under trees, <a href="#Pg014" class="tei tei-ref" + style="text-align: left">14</a>, <a href="#Pg275" class= + "tei tei-ref" style="text-align: left">275</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg286" class= + "tei tei-ref" style="text-align: left">286</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + deposited in sacred places, <a href="#Pg274" class="tei tei-ref" + style="text-align: left">274</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + stowed away in any secret place, <a href="#Pg276" class= + "tei tei-ref" style="text-align: left">276</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept for use at the resurrection, <a href="#Pg279" class= + "tei tei-ref" style="text-align: left">279</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + burnt to prevent them from falling into the hands of sorcerers, + <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -cutting, ceremonies at, <a href="#Pg264" class="tei tei-ref" + style="text-align: left">264</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Hands" id="Index-Hands" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Hands tabooed, <a href="#Pg138" class="tei tei-ref" style= + "text-align: left">138</a>, <a href="#Pg140" class="tei tei-ref" + style="text-align: left">140</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg146" class= + "tei tei-ref" style="text-align: left">146</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg158" class= + "tei tei-ref" style="text-align: left">158</a>, <a href="#Pg159" + class="tei tei-ref" style="text-align: left">159</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span>, <a href="#Pg265" class= + "tei tei-ref" style="text-align: left">265</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + food not to be touched with, <a href="#Pg138" class="tei tei-ref" + style="text-align: left">138</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg146" class= + "tei tei-ref" style="text-align: left">146</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg166" class= + "tei tei-ref" style="text-align: left">166</a>, <a href="#Pg167" + class="tei tei-ref" style="text-align: left">167</a>, <a href= + "#Pg168" class="tei tei-ref" style="text-align: left">168</a>, + <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg174" class="tei tei-ref" + style="text-align: left">174</a>, <a href="#Pg265" class= + "tei tei-ref" style="text-align: left">265</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + defiled, <a href="#Pg174" class="tei tei-ref" style= + "text-align: left">174</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be clasped, <a href="#Pg298" class="tei tei-ref" style= + "text-align: left">298</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hanun, King of Moab, <a href="#Pg273" class="tei tei-ref" style= + "text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hawaii, <a href="#Pg072" class="tei tei-ref" style= + "text-align: left">72</a>, <a href="#Pg106" class="tei tei-ref" + style="text-align: left">106</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs as to chiefs and shadows in, <a href="#Pg255" class= + "tei tei-ref" style="text-align: left">255</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Head, stray souls restored to, <a href="#Pg047" class= + "tei tei-ref" style="text-align: left">47</a>, <a href="#Pg048" + class="tei tei-ref" style="text-align: left">48</a>, <a href= + "#Pg052" class="tei tei-ref" style="text-align: left">52</a>, + <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg064" class= + "tei tei-ref" style="text-align: left">64</a>, <a href="#Pg067" + class="tei tei-ref" style="text-align: left">67</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to touch the, <a href="#Pg142" class="tei tei-ref" + style="text-align: left">142</a>, <a href="#Pg183" class= + "tei tei-ref" style="text-align: left">183</a>, <a href="#Pg189" + class="tei tei-ref" style="text-align: left">189</a>, <a href= + "#Pg252" class="tei tei-ref" style="text-align: left">252</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg254" class= + "tei tei-ref" style="text-align: left">254</a>, <a href="#Pg255" + class="tei tei-ref" style="text-align: left">255</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + plastered with mud, <a href="#Pg182" class="tei tei-ref" style= + "text-align: left">182</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the human, regarded as sacred, <a href="#Pg252" class= + "tei tei-ref" style="text-align: left">252</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg252" class="tei tei-ref" style= + "text-align: left">252</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to be the residence of spirits, <a href="#Pg252" class= + "tei tei-ref" style="text-align: left">252</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + objection to have any one overhead, <a href="#Pg253" class= + "tei tei-ref" style="text-align: left">253</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + washing the, <a href="#Pg253" class="tei tei-ref" style= + "text-align: left">253</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -hunters, customs of, <a href="#Pg030" class="tei tei-ref" + style="text-align: left">30</a>, <a href="#Pg036" class= + "tei tei-ref" style="text-align: left">36</a>, <a href="#Pg071" + class="tei tei-ref" style="text-align: left">71</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg111" class= + "tei tei-ref" style="text-align: left">111</a>, <a href="#Pg166" + class="tei tei-ref" style="text-align: left">166</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg169" class= + "tei tei-ref" style="text-align: left">169</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Headache caused by clipped hair, <a href="#Pg270" class= + "tei tei-ref" style="text-align: left">270</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg282" class= + "tei tei-ref" style="text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Heads of manslayers shaved, <a href="#Pg177" class="tei tei-ref" + style="text-align: left">177</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hearne, S., quoted, <a href="#Pg184" class="tei tei-ref" style= + "text-align: left">184</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hebesio, god of thunder, <a href="#Pg257" class="tei tei-ref" + style="text-align: left">257</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hercules and Alcmena, <a href="#Pg298" class="tei tei-ref" style= + "text-align: left">298</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Herero, the, <a href="#Pg151" class="tei tei-ref" style= + "text-align: left">151</a>, <a href="#Pg177" class="tei tei-ref" + style="text-align: left">177</a>, <a href="#Pg225" class= + "tei tei-ref" style="text-align: left">225</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hermotimus of Clazomenae, <a href="#Pg050" class="tei tei-ref" + style="text-align: left">50</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hidatsa Indians, taboos observed by eagle-hunters among the, + <a href="#Pg198" class="tei tei-ref" style= + "text-align: left">198</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hierapolis, temple of Astarte at, <a href="#Pg286" class= + "tei tei-ref" style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hiro, thief-god, <a href="#Pg069" class="tei tei-ref" style= + "text-align: left">69</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Historical tradition hampered by the taboo on the names of the + dead, <a href="#Pg363" class="tei tei-ref" style= + "text-align: left">363</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Holiness and pollution not differentiated by savages, <a href= + "#Pg224" class="tei tei-ref" style="text-align: left">224</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hollis, A. C., <a href="#Pg200" class="tei tei-ref" style= + "text-align: left">200</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Holy water, sprinkling with, <a href="#Pg285" class="tei tei-ref" + style="text-align: left">285</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Homicides. See <a href="#Index-Manslayers" class="tei tei-ref" + style="text-align: left">Manslayers</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Homoeopathic magic, <a href="#Pg151" class="tei tei-ref" style= + "text-align: left">151</a>, <a href="#Pg152" class="tei tei-ref" + style="text-align: left">152</a>, <a href="#Pg207" class= + "tei tei-ref" style="text-align: left">207</a>, <a href="#Pg295" + class="tei tei-ref" style="text-align: left">295</a>, <a href= + "#Pg298" class="tei tei-ref" style="text-align: left">298</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Honey-wine, continence observed at brewing, <a href="#Pg200" + class="tei tei-ref" style="text-align: left">200</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hooks to catch souls, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg051" class= + "tei tei-ref" style="text-align: left">51</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Horse, prohibition to see a, <a href="#Pg009" class="tei tei-ref" + style="text-align: left">9</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to ride, <a href="#Pg013" class="tei tei-ref" style= + "text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hos of Togoland, the, <a href="#Pg295" class="tei tei-ref" style= + "text-align: left">295</a>, <a href="#Pg301" class="tei tei-ref" + style="text-align: left">301</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hostages, clipped hair used as, <a href="#Pg272" class= + "tei tei-ref" style="text-align: left">272</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hottentots, the, <a href="#Pg220" class="tei tei-ref" style= + "text-align: left">220</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + House, ceremony at entering a new, <a href="#Pg063" class= + "tei tei-ref" style="text-align: left">63</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos on quitting the, <a href="#Pg122" class="tei tei-ref" + style="text-align: left">122</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— building, custom as to shadows at, <a href="#Pg081" class= + "tei tei-ref" style="text-align: left">81</a>, <a href="#Pg089" + class="tei tei-ref" style="text-align: left">89</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + continence observed at, <a href="#Pg202" class="tei tei-ref" + style="text-align: left">202</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Howitt, A. W., <a href="#Pg269" class="tei tei-ref" style= + "text-align: left">269</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Huichol Indians, <a href="#Pg197" class="tei tei-ref" style= + "text-align: left">197</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Human gods bound by many rules, <a href="#Pg419" class= + "tei tei-ref" style="text-align: left">419</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— sacrifices at foundation of buildings, <a href="#Pg090" class= + "tei tei-ref" style="text-align: left">90</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Humbe, a kingdom of Angola, <a href="#Pg006" class="tei tei-ref" + style="text-align: left">6</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hunters use knots as charms, <a href="#Pg306" class="tei tei-ref" + style="text-align: left">306</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + words tabooed by, <a href="#Pg396" class="tei tei-ref" style= + "text-align: left">396</a>, <a href="#Pg398" class="tei tei-ref" + style="text-align: left">398</a>, <a href="#Pg399" class= + "tei tei-ref" style="text-align: left">399</a>, <a href="#Pg400" + class="tei tei-ref" style="text-align: left">400</a>, <a href= + "#Pg402" class="tei tei-ref" style="text-align: left">402</a>, + <a href="#Pg404" class="tei tei-ref" style= + "text-align: left">404</a>, <a href="#Pg410" class="tei tei-ref" + style="text-align: left">410</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and fishers tabooed, <a href="#Pg190" class="tei tei-ref" + style="text-align: left">190</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Hurons, the, <a href="#Pg366" class="tei tei-ref" style= + "text-align: left">366</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their conception of the soul, <a href="#Pg027" class= + "tei tei-ref" style="text-align: left">27</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their Festival of the Dead, <a href="#Pg367" class="tei tei-ref" + style="text-align: left">367</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Husband's ghost kept from his widow, <a href="#Pg143" class= + "tei tei-ref" style="text-align: left">143</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— name not to be pronounced by his wife, <a href="#Pg335" class= + "tei tei-ref" style="text-align: left">335</a>, <a href="#Pg336" + class="tei tei-ref" style="text-align: left">336</a>, <a href= + "#Pg337" class="tei tei-ref" style="text-align: left">337</a>, + <a href="#Pg338" class="tei tei-ref" style= + "text-align: left">338</a>, <a href="#Pg339" class="tei tei-ref" + style="text-align: left">339</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Husbands and wives, difference of language between, <a href= + "#Pg347" class="tei tei-ref" style="text-align: left">347</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Huzuls, the, <a href="#Pg270" class="tei tei-ref" style= + "text-align: left">270</a>, <a href="#Pg314" class="tei tei-ref" + style="text-align: left">314</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ilocanes of Luzon, <a href="#Pg044" class="tei tei-ref" style= + "text-align: left">44</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Imagination, death from, <a href="#Pg135" class="tei tei-ref" + style="text-align: left">135</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Imitative or homoeopathic magic, <a href="#Pg295" class= + "tei tei-ref" style="text-align: left">295</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Impurity of manslayers, <a href="#Pg167" class="tei tei-ref" + style="text-align: left">167</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Incas of Peru, <a href="#Pg279" class="tei tei-ref" style= + "text-align: left">279</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Incisions" id="Index-Incisions" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Incisions made in bodies of warriors as a preparation for war, + <a href="#Pg161" class="tei tei-ref" style= + "text-align: left">161</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in bodies of slain, <a href="#Pg176" class="tei tei-ref" style= + "text-align: left">176</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in bodies of manslayers, <a href="#Pg174" class="tei tei-ref" + style="text-align: left">174</a>, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>, <a href="#Pg180" + class="tei tei-ref" style="text-align: left">180</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href="#Index-Cuts" + class="tei tei-ref" style="text-align: left">Cuts</a> + </div> + </div><span class="tei tei-pb" id="page435">[pg 435]</span><a name= + "Pg435" id="Pg435" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Incontinence of young people supposed to be fatal to the king, + <a href="#Pg006" class="tei tei-ref" style= + "text-align: left">6</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + India, names of animals tabooed in, <a href="#Pg401" class= + "tei tei-ref" style="text-align: left">401</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Indians of North America, their customs on the war-path, <a href= + "#Pg158" class="tei tei-ref" style="text-align: left">158</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their fear of naming the dead, <a href="#Pg351" class= + "tei tei-ref" style="text-align: left">351</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Infants tabooed, <a href="#Pg255" class="tei tei-ref" style= + "text-align: left">255</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Infection, supposed, of lying-in women, <a href="#Pg150" class= + "tei tei-ref" style="text-align: left">150</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Infidelity of wife supposed to be fatal to hunter, <a href= + "#Pg197" class="tei tei-ref" style="text-align: left">197</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Initiation, custom of covering the mouth after, <a href="#Pg122" + class="tei tei-ref" style="text-align: left">122</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos observed by novices at, <a href="#Pg141" class= + "tei tei-ref" style="text-align: left">141</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + new names given at, <a href="#Pg320" class="tei tei-ref" style= + "text-align: left">320</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Injury to a man's shadow conceived as an injury to the man, + <a href="#Pg078" class="tei tei-ref" style= + "text-align: left">78</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Inspiration, primitive theory of, <a href="#Pg248" class= + "tei tei-ref" style="text-align: left">248</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Intercourse with wives enjoined before war, <a href="#Pg164" + class="tei tei-ref" style="text-align: left">164</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + enjoined on manslayers, <a href="#Pg176" class="tei tei-ref" + style="text-align: left">176</a>. <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Continence" class= + "tei tei-ref" style="text-align: left">Continence</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Intoxication accounted inspiration, <a href="#Pg248" class= + "tei tei-ref" style="text-align: left">248</a>, <a href="#Pg249" + class="tei tei-ref" style="text-align: left">249</a>, <a href= + "#Pg250" class="tei tei-ref" style="text-align: left">250</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Inuit. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href="#Index-Esquimaux" + class="tei tei-ref" style="text-align: left">Esquimaux</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ireland, taboos observed by the ancient kings of, <a href= + "#Pg011" class="tei tei-ref" style="text-align: left">11</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Irish custom as to a fall, <a href="#Pg068" class="tei tei-ref" + style="text-align: left">68</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as to friends' blood, <a href="#Pg244" class="tei tei-ref" style= + "text-align: left">244</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Iron not to be touched, <a href="#Pg167" class="tei tei-ref" + style="text-align: left">167</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg176" class="tei tei-ref" style= + "text-align: left">176</a>, <a href="#Pg225" class="tei tei-ref" + style="text-align: left">225</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used as a charm against spirits, <a href="#Pg232" class= + "tei tei-ref" style="text-align: left">232</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— instruments, use of, tabooed, <a href="#Pg205" class= + "tei tei-ref" style="text-align: left">205</a>, <a href="#Pg206" + class="tei tei-ref" style="text-align: left">206</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— rings as talismans, <a href="#Pg235" class="tei tei-ref" + style="text-align: left">235</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Iroquois, the, <a href="#Pg352" class="tei tei-ref" style= + "text-align: left">352</a>, <a href="#Pg385" class="tei tei-ref" + style="text-align: left">385</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Isis and Ra, <a href="#Pg387" class="tei tei-ref" style= + "text-align: left">387</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Israelites, rules of ceremonial purity observed by the Israelites + in war, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg177" class= + "tei tei-ref" style="text-align: left">177</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Issini, the, <a href="#Pg171" class="tei tei-ref" style= + "text-align: left">171</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Itonamas, the, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ivy, prohibition to touch or name, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ja-Luo, the, <a href="#Pg079" class="tei tei-ref" style= + "text-align: left">79</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jackals, tigers called, <a href="#Pg402" class="tei tei-ref" + style="text-align: left">402</a>, <a href="#Pg403" class= + "tei tei-ref" style="text-align: left">403</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jackson, Professor Henry, <a href="#Pg021" class="tei tei-ref" + style="text-align: left">21</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Japan, the Mikado of, <a href="#Pg002" class="tei tei-ref" style= + "text-align: left">2</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Kaempfer's history of, <a href="#Pg003" class="tei tei-ref" + style="text-align: left">3</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Caron's account of, <a href="#Pg004" class="tei tei-ref" style= + "text-align: left">4</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jars, souls conjured into, <a href="#Pg070" class="tei tei-ref" + style="text-align: left">70</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jason and Pelias, <a href="#Pg311" class="tei tei-ref" style= + "text-align: left">311</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Java, <a href="#Pg034" class="tei tei-ref" style= + "text-align: left">34</a>, <a href="#Pg035" class="tei tei-ref" + style="text-align: left">35</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jebu, the king of, <a href="#Pg121" class="tei tei-ref" style= + "text-align: left">121</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jewish hunters, their customs as to blood of game, <a href= + "#Pg241" class="tei tei-ref" style="text-align: left">241</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jinn, the servants of their magical names, <a href="#Pg390" + class="tei tei-ref" style="text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Journey, purificatory ceremonies on return from a, <a href= + "#Pg111" class="tei tei-ref" style="text-align: left">111</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + continence observed on a, <a href="#Pg204" class="tei tei-ref" + style="text-align: left">204</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + hair kept unshorn on a, <a href="#Pg261" class="tei tei-ref" + style="text-align: left">261</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Jumping" id="Index-Jumping" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Jumping over wife or children as a ceremony, <a href="#Pg112" + class="tei tei-ref" style="text-align: left">112</a>, <a href= + "#Pg164" class="tei tei-ref" style="text-align: left">164</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Juno Lucina, <a href="#Pg294" class="tei tei-ref" style= + "text-align: left">294</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Junod, H. A., <a href="#Pg152" class="tei tei-ref" style= + "text-align: left">152</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg420" class= + "tei tei-ref" style="text-align: left">420</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Jupiter Liber, temple of, at Furfo, <a href="#Pg230" class= + "tei tei-ref" style="text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Ka</span></span>, the ancient Egyptian, + <a href="#Pg028" class="tei tei-ref" style= + "text-align: left">28</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kachins of Burma, <a href="#Pg200" class="tei tei-ref" style= + "text-align: left">200</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kaempfer's <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">History of + Japan</span></span>, <a href="#Pg003" class="tei tei-ref" style= + "text-align: left">3</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kafirs of the Hindoo Koosh, <a href="#Pg013" class="tei tei-ref" + style="text-align: left">13</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">6</span></span>, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kaitish, the, <a href="#Pg082" class="tei tei-ref" style= + "text-align: left">82</a>, <a href="#Pg295" class="tei tei-ref" + style="text-align: left">295</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kalamba, the, a chief in the Congo region, <a href="#Pg114" + class="tei tei-ref" style="text-align: left">114</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Kami</span></span>, the Japanese word for + god, <a href="#Pg002" class="tei tei-ref" style= + "text-align: left">2</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kamtchatkans, their attempts to deceive mice, <a href="#Pg399" + class="tei tei-ref" style="text-align: left">399</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Karaits, the, <a href="#Pg095" class="tei tei-ref" style= + "text-align: left">95</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Karen-nis of Burma, the, <a href="#Pg013" class="tei tei-ref" + style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Karens, the Red, of Burma, <a href="#Pg292" class="tei tei-ref" + style="text-align: left">292</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their recall of the soul, <a href="#Pg043" class="tei tei-ref" + style="text-align: left">43</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their customs at funerals, <a href="#Pg051" class="tei tei-ref" + style="text-align: left">51</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Karo-Bataks, <a href="#Pg052" class="tei tei-ref" style= + "text-align: left">52</a>. <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Battas" class="tei tei-ref" + style="text-align: left">Battas</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Katikiro</span></span>, the, of Uganda, + <a href="#Pg145" class="tei tei-ref" style= + "text-align: left">145</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">4</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kavirondo, <a href="#Pg176" class="tei tei-ref" style= + "text-align: left">176</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kayans of Borneo, <a href="#Pg032" class="tei tei-ref" style= + "text-align: left">32</a>, <a href="#Pg047" class="tei tei-ref" + style="text-align: left">47</a>, <a href="#Pg110" class= + "tei tei-ref" style="text-align: left">110</a>, <a href="#Pg164" + class="tei tei-ref" style="text-align: left">164</a>, <a href= + "#Pg239" class="tei tei-ref" style="text-align: left">239</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kei Islanders, <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kenyahs of Borneo, <a href="#Pg043" class="tei tei-ref" style= + "text-align: left">43</a>, <a href="#Pg415" class="tei tei-ref" + style="text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Key as symbol of delivery in childbed, <a href="#Pg296" class= + "tei tei-ref" style="text-align: left">296</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Keys" id="Index-Keys" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Keys as charms against devils and ghosts, <a href="#Pg234" class= + "tei tei-ref" style="text-align: left">234</a>, <a href="#Pg235" + class="tei tei-ref" style="text-align: left">235</a>, <a href= + "#Pg236" class="tei tei-ref" style="text-align: left">236</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as amulets, <a href="#Pg308" class="tei tei-ref" style= + "text-align: left">308</a>. <span class="tei tei-hi" style= + "text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Locks" class="tei tei-ref" + style="text-align: left">Locks</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Khonds, rebirth of ancestors among the, <a href="#Pg368" class= + "tei tei-ref" style="text-align: left">368</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kickapoos, the, <a href="#Pg171" class="tei tei-ref" style= + "text-align: left">171</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kidd, Dudley, <a href="#Pg088" class="tei tei-ref" style= + "text-align: left">88</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + King not to be overshadowed, <a href="#Pg083" class="tei tei-ref" + style="text-align: left">83</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the Night, <a href="#Pg023" class="tei tei-ref" style= + "text-align: left">23</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + King's Evil, the, <a href="#Pg134" class="tei tei-ref" style= + "text-align: left">134</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kings, supernatural powers attributed to, <a href="#Pg001" class= + "tei tei-ref" style="text-align: left">1</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + beaten before their coronation, <a href="#Pg018" class= + "tei tei-ref" style="text-align: left">18</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + forbidden to see their mothers, <a href="#Pg086" class= + "tei tei-ref" style="text-align: left">86</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + portraits of, not stamped on coins, <a href="#Pg098" class= + "tei tei-ref" style="text-align: left">98</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + guarded against the magic of strangers, <a href="#Pg114" class= + "tei tei-ref" style="text-align: left">114</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + forbidden to use foreign goods, <a href="#Pg115" class= + "tei tei-ref" style="text-align: left">115</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be seen eating and drinking, <a href="#Pg117" class= + "tei tei-ref" style="text-align: left">117</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + concealed by curtains, <a href="#Pg120" class="tei tei-ref" + style="text-align: left">120</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + forbidden to leave their palaces, <a href="#Pg122" class= + "tei tei-ref" style="text-align: left">122</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + compelled to dance, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + punished or put to death, <a href="#Pg124" class="tei tei-ref" + style="text-align: left">124</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be touched, <a href="#Pg132" class="tei tei-ref" style= + "text-align: left">132</a>, <a href="#Pg225" class="tei tei-ref" + style="text-align: left">225</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their hair unshorn, <a href="#Pg258" class="tei tei-ref" style= + "text-align: left">258</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + foods tabooed to, <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of, tabooed, <a href="#Pg374" class="tei tei-ref" style= + "text-align: left">374</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos observed by, identical with those observed by commoners, + <a href="#Pg419" class="tei tei-ref" style= + "text-align: left">419</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kings and chiefs tabooed, <a href="#Pg131" class="tei tei-ref" + style="text-align: left">131</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their spittle guarded against sorcerers, <a href="#Pg289" class= + "tei tei-ref" style="text-align: left">289</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— fetish or religious, in West Africa, <a href="#Pg022" class= + "tei tei-ref" style="text-align: left">22</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div><span class="tei tei-pb" id="page436">[pg 436]</span><a name= + "Pg436" id="Pg436" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kingsley, Miss Mary H., <a href="#Pg022" class="tei tei-ref" + style="text-align: left">22</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span>, <a href="#Pg071" class= + "tei tei-ref" style="text-align: left">71</a>, <a href="#Pg123" + class="tei tei-ref" style="text-align: left">123</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>, <a href="#Pg251" class= + "tei tei-ref" style="text-align: left">251</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kiowa Indians, <a href="#Pg357" class="tei tei-ref" style= + "text-align: left">357</a>, <a href="#Pg360" class="tei tei-ref" + style="text-align: left">360</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Klallam Indians, the, <a href="#Pg354" class="tei tei-ref" style= + "text-align: left">354</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Knife as charm against spirits, <a href="#Pg232" class= + "tei tei-ref" style="text-align: left">232</a>, <a href="#Pg233" + class="tei tei-ref" style="text-align: left">233</a>, <a href= + "#Pg234" class="tei tei-ref" style="text-align: left">234</a>, + <a href="#Pg235" class="tei tei-ref" style= + "text-align: left">235</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Knives not to be left edge upwards, <a href="#Pg238" class= + "tei tei-ref" style="text-align: left">238</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not used at funeral banquets, <a href="#Pg238" class= + "tei tei-ref" style="text-align: left">238</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Knot, the Gordian, <a href="#Pg316" class="tei tei-ref" style= + "text-align: left">316</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Knots, prohibition to wear, <a href="#Pg013" class="tei tei-ref" + style="text-align: left">13</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + untied at childbirth, <a href="#Pg294" class="tei tei-ref" style= + "text-align: left">294</a>, <a href="#Pg296" class="tei tei-ref" + style="text-align: left">296</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg297" class= + "tei tei-ref" style="text-align: left">297</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + thought to prevent the consummation of marriage, <a href="#Pg299" + class="tei tei-ref" style="text-align: left">299</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + thought to cause sickness, disease, and all kinds of misfortune, + <a href="#Pg301" class="tei tei-ref" style= + "text-align: left">301</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used to cure disease, <a href="#Pg303" class="tei tei-ref" style= + "text-align: left">303</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used to win a lover or capture a runaway slave, <a href="#Pg305" + class="tei tei-ref" style="text-align: left">305</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq</span></span>.; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used as protective amulets, <a href="#Pg306" class="tei tei-ref" + style="text-align: left">306</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used as charms by hunters and travellers, <a href="#Pg306" class= + "tei tei-ref" style="text-align: left">306</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as a charm to protect corn from devils, <a href="#Pg308" class= + "tei tei-ref" style="text-align: left">308</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on corpses untied, <a href="#Pg310" class="tei tei-ref" style= + "text-align: left">310</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and locks, magical virtue of, <a href="#Pg310" class= + "tei tei-ref" style="text-align: left">310</a>, <a href="#Pg313" + class="tei tei-ref" style="text-align: left">313</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and rings tabooed, <a href="#Pg293" class="tei tei-ref" style= + "text-align: left">293</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Koita, the, <a href="#Pg168" class="tei tei-ref" style= + "text-align: left">168</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Koryak, the, <a href="#Pg032" class="tei tei-ref" style= + "text-align: left">32</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kruijt, A. C., <a href="#Pg319" class="tei tei-ref" style= + "text-align: left">319</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kublai Khan, <a href="#Pg242" class="tei tei-ref" style= + "text-align: left">242</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kukulu, a priestly king, <a href="#Pg005" class="tei tei-ref" + style="text-align: left">5</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Kwakiutl, the, <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs observed by cannibals among the, <a href="#Pg188" class= + "tei tei-ref" style="text-align: left">188</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + change of names in summer and winter among the, <a href="#Pg386" + class="tei tei-ref" style="text-align: left">386</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Kwun</span></span>, the spirit of the head, + <a href="#Pg252" class="tei tei-ref" style= + "text-align: left">252</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to reside in the hair, <a href="#Pg266" class= + "tei tei-ref" style="text-align: left">266</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lafitau, J. F., <a href="#Pg365" class="tei tei-ref" style= + "text-align: left">365</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lampong in Sumatra, <a href="#Pg010" class="tei tei-ref" style= + "text-align: left">10</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lamps to light the ghosts to their old homes, <a href="#Pg371" + class="tei tei-ref" style="text-align: left">371</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Language of husbands and wives, difference between, <a href= + "#Pg347" class="tei tei-ref" style="text-align: left">347</a> + sq.; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of men and women, difference between, <a href="#Pg348" class= + "tei tei-ref" style="text-align: left">348</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— change of, caused by taboo on the names of the dead, <a href= + "#Pg358" class="tei tei-ref" style="text-align: left">358</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + caused by taboo on the names of chiefs and kings, <a href= + "#Pg375" class="tei tei-ref" style="text-align: left">375</a>, + <a href="#Pg376" class="tei tei-ref" style= + "text-align: left">376</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— special, employed by hunters, <a href="#Pg396" class= + "tei tei-ref" style="text-align: left">396</a>, <a href="#Pg398" + class="tei tei-ref" style="text-align: left">398</a>, <a href= + "#Pg399" class="tei tei-ref" style="text-align: left">399</a>, + <a href="#Pg400" class="tei tei-ref" style= + "text-align: left">400</a>, <a href="#Pg402" class="tei tei-ref" + style="text-align: left">402</a>, <a href="#Pg404" class= + "tei tei-ref" style="text-align: left">404</a>, <a href="#Pg410" + class="tei tei-ref" style="text-align: left">410</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by searchers for eagle-wood and <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">lignum + aloes</span></span>, <a href="#Pg404" class="tei tei-ref" style= + "text-align: left">404</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by searchers for camphor, <a href="#Pg405" class= + "tei tei-ref" style="text-align: left">405</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by miners, <a href="#Pg407" class="tei tei-ref" style= + "text-align: left">407</a>, <a href="#Pg409" class="tei tei-ref" + style="text-align: left">409</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by reapers at harvest, <a href="#Pg410" class= + "tei tei-ref" style="text-align: left">410</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + employed by sailors at sea, <a href="#Pg413" class="tei tei-ref" + style="text-align: left">413</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Laos, <a href="#Pg306" class="tei tei-ref" style= + "text-align: left">306</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lapps, the, <a href="#Pg294" class="tei tei-ref" style= + "text-align: left">294</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their customs after killing a bear, <a href="#Pg221" class= + "tei tei-ref" style="text-align: left">221</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + rebirth of ancestors among the, <a href="#Pg368" class= + "tei tei-ref" style="text-align: left">368</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Latuka, the, <a href="#Pg245" class="tei tei-ref" style= + "text-align: left">245</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leaning against a tree prohibited to warriors, <a href="#Pg162" + class="tei tei-ref" style="text-align: left">162</a>, <a href= + "#Pg163" class="tei tei-ref" style="text-align: left">163</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leavened bread, prohibition to touch, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leaving food over, taboos on, <a href="#Pg126" class= + "tei tei-ref" style="text-align: left">126</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leavings of food, magic wrought by means of, <a href="#Pg118" + class="tei tei-ref" style="text-align: left">118</a>, <a href= + "#Pg119" class="tei tei-ref" style="text-align: left">119</a>, + <a href="#Pg126" class="tei tei-ref" style= + "text-align: left">126</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Legs not to be crossed, <a href="#Pg295" class="tei tei-ref" + style="text-align: left">295</a>, <a href="#Pg298" class= + "tei tei-ref" style="text-align: left">298</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leinster, kings of, <a href="#Pg011" class="tei tei-ref" style= + "text-align: left">11</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Leleen</span></span>, the, <a href="#Pg129" + class="tei tei-ref" style="text-align: left">129</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lengua Indians of the Gran Chaco, <a href="#Pg038" class= + "tei tei-ref" style="text-align: left">38</a>, <a href="#Pg357" + class="tei tei-ref" style="text-align: left">357</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Leonard, A. G., Major, <a href="#Pg136" class="tei tei-ref" + style="text-align: left">136</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lesbos, building custom in, <a href="#Pg089" class="tei tei-ref" + style="text-align: left">89</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lewis, Rev. Thomas, <a href="#Pg420" class="tei tei-ref" style= + "text-align: left">420</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Life in the blood, <a href="#Pg241" class="tei tei-ref" style= + "text-align: left">241</a>, <a href="#Pg250" class="tei tei-ref" + style="text-align: left">250</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Limbs, amputated, kept by the owners against the resurrection, + <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lion-killer, purification of, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a>, <a href="#Pg220" + class="tei tei-ref" style="text-align: left">220</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lions not called by their proper names, <a href="#Pg400" class= + "tei tei-ref" style="text-align: left">400</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lithuanians, the old, their funeral banquets, <a href="#Pg238" + class="tei tei-ref" style="text-align: left">238</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Liver, induration of the, attributed to touching sacred chief, + <a href="#Pg133" class="tei tei-ref" style= + "text-align: left">133</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lizard, soul in form of, <a href="#Pg038" class="tei tei-ref" + style="text-align: left">38</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Loango, taboos observed by kings of, <a href="#Pg008" class= + "tei tei-ref" style="text-align: left">8</a>, <a href="#Pg009" + class="tei tei-ref" style="text-align: left">9</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos observed by heir to throne of, <a href="#Pg291" class= + "tei tei-ref" style="text-align: left">291</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— king of, forbidden to see a white man's house, <a href= + "#Pg115" class="tei tei-ref" style="text-align: left">115</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be seen eating or drinking, <a href="#Pg117" class= + "tei tei-ref" style="text-align: left">117</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + confined to his palace, <a href="#Pg123" class="tei tei-ref" + style="text-align: left">123</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + refuse of his food buried, <a href="#Pg129" class="tei tei-ref" + style="text-align: left">129</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Locks" id="Index-Locks" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Locks unlocked at childbirth, <a href="#Pg294" class= + "tei tei-ref" style="text-align: left">294</a>, <a href="#Pg296" + class="tei tei-ref" style="text-align: left">296</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + thought to prevent the consummation of marriage, <a href="#Pg299" + class="tei tei-ref" style="text-align: left">299</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as amulets, <a href="#Pg308" class="tei tei-ref" style= + "text-align: left">308</a>, <a href="#Pg309" class="tei tei-ref" + style="text-align: left">309</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + unlocked to facilitate death, <a href="#Pg309" class= + "tei tei-ref" style="text-align: left">309</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and knots, magical virtue of, <a href="#Pg309" class= + "tei tei-ref" style="text-align: left">309</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Keys" class="tei tei-ref" + style="text-align: left">Keys</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lolos, the, <a href="#Pg043" class="tei tei-ref" style= + "text-align: left">43</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Look back, not to, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Loom, men not allowed to touch a, <a href="#Pg164" class= + "tei tei-ref" style="text-align: left">164</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Loss of the shadow regarded as ominous, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lovers won by knots, <a href="#Pg305" class="tei tei-ref" style= + "text-align: left">305</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lucan, <a href="#Pg390" class="tei tei-ref" style= + "text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lucian, <a href="#Pg270" class="tei tei-ref" style= + "text-align: left">270</a>, <a href="#Pg382" class="tei tei-ref" + style="text-align: left">382</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lucina, <a href="#Pg294" class="tei tei-ref" style= + "text-align: left">294</a>, <a href="#Pg398" class="tei tei-ref" + style="text-align: left">398</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lucky names, <a href="#Pg391" class="tei tei-ref" style= + "text-align: left">391</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lycaeus, sanctuary of Zeus on Mount, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lycosura, sanctuary of the Mistress at, <a href="#Pg227" class= + "tei tei-ref" style="text-align: left">227</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span>, <a href="#Pg314" class= + "tei tei-ref" style="text-align: left">314</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Lying-in women, dread of, <a href="#Pg150" class="tei tei-ref" + style="text-align: left">150</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sacred, <a href="#Pg151" class="tei tei-ref" style= + "text-align: left">151</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mack, an adventurer, <a href="#Pg019" class="tei tei-ref" style= + "text-align: left">19</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Macusi Indians, <a href="#Pg036" class="tei tei-ref" style= + "text-align: left">36</a>, <a href="#Pg159" class="tei tei-ref" + style="text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Madagascar, names of chiefs and kings tabooed in, <a href= + "#Pg378" class="tei tei-ref" style="text-align: left">378</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Magic" id="Index-Magic" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Magic wrought by means of refuse of food, <a href="#Pg126" class= + "tei tei-ref" style="text-align: left">126</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sympathetic, <a href="#Pg126" class="tei tei-ref" style= + "text-align: left">126</a>, <a href="#Pg130" class="tei tei-ref" + style="text-align: left">130</a>, <a href="#Pg164" class= + "tei tei-ref" style="text-align: left">164</a>, <a href="#Pg201" + class="tei tei-ref" style="text-align: left">201</a>, <a href= + "#Pg204" class="tei tei-ref" style="text-align: left">204</a>, + <a href="#Pg258" class="tei tei-ref" style= + "text-align: left">258</a>, <a href="#Pg268" class="tei tei-ref" + style="text-align: left">268</a>, <a href="#Pg287" class= + "tei tei-ref" style="text-align: left">287</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + homoeopathic, <span class="tei tei-pb" id="page437">[pg + 437]</span><a name="Pg437" id="Pg437" class="tei tei-anchor" + style="text-align: left"></a> <a href="#Pg151" class= + "tei tei-ref" style="text-align: left">151</a>, <a href="#Pg152" + class="tei tei-ref" style="text-align: left">152</a>, <a href= + "#Pg207" class="tei tei-ref" style="text-align: left">207</a>, + <a href="#Pg295" class="tei tei-ref" style= + "text-align: left">295</a>, <a href="#Pg298" class="tei tei-ref" + style="text-align: left">298</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + contagious, <a href="#Pg246" class="tei tei-ref" style= + "text-align: left">246</a>, <a href="#Pg268" class="tei tei-ref" + style="text-align: left">268</a>, <a href="#Pg272" class= + "tei tei-ref" style="text-align: left">272</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + wrought through clippings of hair, <a href="#Pg268" class= + "tei tei-ref" style="text-align: left">268</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg275" class= + "tei tei-ref" style="text-align: left">275</a>, <a href="#Pg277" + class="tei tei-ref" style="text-align: left">277</a>, <a href= + "#Pg278" class="tei tei-ref" style="text-align: left">278</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + wrought on a man through his name, <a href="#Pg318" class= + "tei tei-ref" style="text-align: left">318</a>, <a href="#Pg320" + class="tei tei-ref" style="text-align: left">320</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Magicians, Egyptian, their power of compelling the deities, + <a href="#Pg389" class="tei tei-ref" style= + "text-align: left">389</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mahafalys of Madagascar, the, <a href="#Pg010" class= + "tei tei-ref" style="text-align: left">10</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Makalaka, the, <a href="#Pg369" class="tei tei-ref" style= + "text-align: left">369</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Makololo, the, <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Malagasy language, dialectical variations of, <a href="#Pg378" + class="tei tei-ref" style="text-align: left">378</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg380" class= + "tei tei-ref" style="text-align: left">380</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Malanau tribes of Borneo, <a href="#Pg406" class="tei tei-ref" + style="text-align: left">406</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Malay conception of the soul as a bird, <a href="#Pg034" class= + "tei tei-ref" style="text-align: left">34</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— miners, fowlers, and fishermen, special forms of speech + employed by, <a href="#Pg407" class="tei tei-ref" style= + "text-align: left">407</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— Peninsula, art of abducting human souls in the, <a href= + "#Pg073" class="tei tei-ref" style="text-align: left">73</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Maldives, the, <a href="#Pg274" class="tei tei-ref" style= + "text-align: left">274</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mandalay, <a href="#Pg090" class="tei tei-ref" style= + "text-align: left">90</a>, <a href="#Pg125" class="tei tei-ref" + style="text-align: left">125</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mandan Indians, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mandelings of Sumatra, <a href="#Pg296" class="tei tei-ref" + style="text-align: left">296</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mangaia, separation of religious and civil authority in, <a href= + "#Pg020" class="tei tei-ref" style="text-align: left">20</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mangaians, the, <a href="#Pg087" class="tei tei-ref" style= + "text-align: left">87</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Manipur, hill tribes of, <a href="#Pg292" class="tei tei-ref" + style="text-align: left">292</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mannikin, the soul conceived as a, <a href="#Pg026" class= + "tei tei-ref" style="text-align: left">26</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Manslayers" id="Index-Manslayers" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Manslayers, purification of, <a href="#Pg165" class="tei tei-ref" + style="text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + secluded, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + haunted by ghosts of slain, <a href="#Pg165" class="tei tei-ref" + style="text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their faces blackened, <a href="#Pg169" class="tei tei-ref" + style="text-align: left">169</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their bodies painted, <a href="#Pg175" class="tei tei-ref" style= + "text-align: left">175</a>, <a href="#Pg178" class="tei tei-ref" + style="text-align: left">178</a>, <a href="#Pg179" class= + "tei tei-ref" style="text-align: left">179</a>, <a href="#Pg180" + class="tei tei-ref" style="text-align: left">180</a>, <a href= + "#Pg186" class="tei tei-ref" style="text-align: left">186</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their hair shaved, <a href="#Pg175" class="tei tei-ref" style= + "text-align: left">175</a>, <a href="#Pg177" class="tei tei-ref" + style="text-align: left">177</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Maori chiefs, their sanctity or taboo, <a href="#Pg134" class= + "tei tei-ref" style="text-align: left">134</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their heads sacred, <a href="#Pg256" class="tei tei-ref" style= + "text-align: left">256</a> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— language, synonyms in the, <a href="#Pg381" class= + "tei tei-ref" style="text-align: left">381</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Maoris, persons who have handled the dead tabooed among the, + <a href="#Pg138" class="tei tei-ref" style= + "text-align: left">138</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed on the war-path, <a href="#Pg157" class="tei tei-ref" + style="text-align: left">157</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Marco Polo, <a href="#Pg242" class="tei tei-ref" style= + "text-align: left">242</a>, <a href="#Pg243" class="tei tei-ref" + style="text-align: left">243</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Marianne Islands, <a href="#Pg288" class="tei tei-ref" style= + "text-align: left">288</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mariner, W., quoted, <a href="#Pg140" class="tei tei-ref" style= + "text-align: left">140</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mariners at sea, special language employed by, <a href="#Pg413" + class="tei tei-ref" style="text-align: left">413</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Marquesans, the, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their regard for the sanctity of the head, <a href="#Pg254" + class="tei tei-ref" style="text-align: left">254</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their customs as to the hair, <a href="#Pg261" class= + "tei tei-ref" style="text-align: left">261</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their dread of sorcery, <a href="#Pg268" class="tei tei-ref" + style="text-align: left">268</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Marquesas Islands, <a href="#Pg178" class="tei tei-ref" style= + "text-align: left">178</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Marriage, the consummation of, prevented by knots and locks, + <a href="#Pg299" class="tei tei-ref" style= + "text-align: left">299</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Masai, the, <a href="#Pg200" class="tei tei-ref" style= + "text-align: left">200</a>, <a href="#Pg309" class="tei tei-ref" + style="text-align: left">309</a>, <a href="#Pg329" class= + "tei tei-ref" style="text-align: left">329</a>, <a href="#Pg354" + class="tei tei-ref" style="text-align: left">354</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg356" class= + "tei tei-ref" style="text-align: left">356</a>, <a href="#Pg361" + class="tei tei-ref" style="text-align: left">361</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Matthews, Dr. Washington, <a href="#Pg385" class="tei tei-ref" + style="text-align: left">385</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Meal sprinkled to keep off evil spirits, <a href="#Pg112" class= + "tei tei-ref" style="text-align: left">112</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Measuring shadows, <a href="#Pg089" class="tei tei-ref" style= + "text-align: left">89</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— -tape deified, <a href="#Pg091" class="tei tei-ref" style= + "text-align: left">91</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mecca, pilgrims to, not allowed to wear knots and rings, <a href= + "#Pg293" class="tei tei-ref" style="text-align: left">293</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Medes, law of the, <a href="#Pg121" class="tei tei-ref" style= + "text-align: left">121</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mekeo district of New Guinea, <a href="#Pg024" class= + "tei tei-ref" style="text-align: left">24</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Men injured through their shadows, <a href="#Pg078" class= + "tei tei-ref" style="text-align: left">78</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— and women, difference of language between, <a href="#Pg348" + class="tei tei-ref" style="text-align: left">348</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Menedemus, <a href="#Pg227" class="tei tei-ref" style= + "text-align: left">227</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Menstruation, women tabooed at, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Menstruous women, dread of, <a href="#Pg145" class="tei tei-ref" + style="text-align: left">145</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg206" class= + "tei tei-ref" style="text-align: left">206</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + avoidance of, by hunters, <a href="#Pg211" class="tei tei-ref" + style="text-align: left">211</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mentras, the, <a href="#Pg404" class="tei tei-ref" style= + "text-align: left">404</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Merolla da Sorrento, <a href="#Pg137" class="tei tei-ref" style= + "text-align: left">137</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mice thought to understand human speech, <a href="#Pg399" class= + "tei tei-ref" style="text-align: left">399</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be called by their proper names, <a href="#Pg399" class= + "tei tei-ref" style="text-align: left">399</a>, <a href="#Pg415" + class="tei tei-ref" style="text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Midas and his ass's ears, <a href="#Pg258" class="tei tei-ref" + style="text-align: left">258</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + king of Gordium, <a href="#Pg316" class="tei tei-ref" style= + "text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mikado, rules of life of the, <a href="#Pg002" class= + "tei tei-ref" style="text-align: left">2</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed effect of using his dishes or clothes, <a href="#Pg131" + class="tei tei-ref" style="text-align: left">131</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the cutting of his hair and nails, <a href="#Pg265" class= + "tei tei-ref" style="text-align: left">265</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mikados, their relations to the Tycoons, <a href="#Pg019" class= + "tei tei-ref" style="text-align: left">19</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Miklucho-Maclay, Baron N. von, <a href="#Pg109" class= + "tei tei-ref" style="text-align: left">109</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Milk, custom as to drinking, <a href="#Pg119" class="tei tei-ref" + style="text-align: left">119</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to drink, <a href="#Pg141" class="tei tei-ref" style= + "text-align: left">141</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be drunk by wounded men, <a href="#Pg174" class= + "tei tei-ref" style="text-align: left">174</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + wine called, <a href="#Pg249" class="tei tei-ref" style= + "text-align: left">249</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + and beef not to be eaten at the same meal, <a href="#Pg292" + class="tei tei-ref" style="text-align: left">292</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Milkmen of the Todas, taboos observed by the holy, <a href= + "#Pg015" class="tei tei-ref" style="text-align: left">15</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Miller, Hugh, <a href="#Pg040" class="tei tei-ref" style= + "text-align: left">40</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Minahassa, a district of Celebes, <a href="#Pg099" class= + "tei tei-ref" style="text-align: left">99</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the Alfoors of, <a href="#Pg063" class="tei tei-ref" style= + "text-align: left">63</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Minangkabauers of Sumatra, <a href="#Pg032" class="tei tei-ref" + style="text-align: left">32</a>, <a href="#Pg036" class= + "tei tei-ref" style="text-align: left">36</a>, <a href="#Pg041" + class="tei tei-ref" style="text-align: left">41</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Miners, special language employed by, <a href="#Pg407" class= + "tei tei-ref" style="text-align: left">407</a>, <a href="#Pg409" + class="tei tei-ref" style="text-align: left">409</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mirrors, superstitions as to, <a href="#Pg093" class= + "tei tei-ref" style="text-align: left">93</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + covered after a death, <a href="#Pg094" class="tei tei-ref" + style="text-align: left">94</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Miscarriage" id="Index-Miscarriage" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Miscarriage in childbed, dread of, <a href="#Pg149" class= + "tei tei-ref" style="text-align: left">149</a>, <a href="#Pg152" + class="tei tei-ref" style="text-align: left">152</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed danger of concealing a, <a href="#Pg211" class= + "tei tei-ref" style="text-align: left">211</a>, <a href="#Pg213" + class="tei tei-ref" style="text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Moab, Arabs of, <a href="#Pg280" class="tei tei-ref" style= + "text-align: left">280</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their custom of shaving prisoners, <a href="#Pg273" class= + "tei tei-ref" style="text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Moabites, King David's treatment of the, <a href="#Pg273" class= + "tei tei-ref" style="text-align: left">273</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mohammed bewitched by a Jew, <a href="#Pg302" class="tei tei-ref" + style="text-align: left">302</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mongols, their recall of the soul, <a href="#Pg044" class= + "tei tei-ref" style="text-align: left">44</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sacred books of the, <a href="#Pg384" class="tei tei-ref" style= + "text-align: left">384</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Montezuma, <a href="#Pg121" class="tei tei-ref" style= + "text-align: left">121</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Monumbos, the, <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg238" class="tei tei-ref" + style="text-align: left">238</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mooney, J., <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Moquis, the, <a href="#Pg228" class="tei tei-ref" style= + "text-align: left">228</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Moral guilt regarded as a corporeal pollution, <a href="#Pg217" + class="tei tei-ref" style="text-align: left">217</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Morality developed out of taboo, <a href="#Pg213" class= + "tei tei-ref" style="text-align: left">213</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + shifted from a natural to a supernatural basis, <a href="#Pg213" + class="tei tei-ref" style="text-align: left">213</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + survival of savage taboos in civilised, <a href="#Pg218" class= + "tei tei-ref" style="text-align: left">218</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Morice, A. G., <a href="#Pg146" class="tei tei-ref" style= + "text-align: left">146</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mosyni or Mosynoeci, the, <a href="#Pg124" class="tei tei-ref" + style="text-align: left">124</a> + </div> + </div><span class="tei tei-pb" id="page438">[pg 438]</span><a name= + "Pg438" id="Pg438" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mother-in-law, the savage's dread of his, <a href="#Pg083" class= + "tei tei-ref" style="text-align: left">83</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + her name not to be mentioned by her son-in-law, <a href="#Pg338" + class="tei tei-ref" style="text-align: left">338</a>, <a href= + "#Pg339" class="tei tei-ref" style="text-align: left">339</a>, + <a href="#Pg340" class="tei tei-ref" style= + "text-align: left">340</a>, <a href="#Pg341" class="tei tei-ref" + style="text-align: left">341</a>, <a href="#Pg342" class= + "tei tei-ref" style="text-align: left">342</a>, <a href="#Pg343" + class="tei tei-ref" style="text-align: left">343</a>, <a href= + "#Pg344" class="tei tei-ref" style="text-align: left">344</a>, + <a href="#Pg345" class="tei tei-ref" style= + "text-align: left">345</a>, <a href="#Pg346" class="tei tei-ref" + style="text-align: left">346</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mothers, African kings forbidden to see their, <a href="#Pg086" + class="tei tei-ref" style="text-align: left">86</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + named after their children, <a href="#Pg332" class="tei tei-ref" + style="text-align: left">332</a>, <a href="#Pg333" class= + "tei tei-ref" style="text-align: left">333</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mourners, customs observed by, <a href="#Pg031" class= + "tei tei-ref" style="text-align: left">31</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg159" class= + "tei tei-ref" style="text-align: left">159</a> n.; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg138" class="tei tei-ref" style= + "text-align: left">138</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + bodies of, smeared with mud or clay, <a href="#Pg182" class= + "tei tei-ref" style="text-align: left">182</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + hair and nails of, cut at end of mourning, <a href="#Pg285" + class="tei tei-ref" style="text-align: left">285</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mourning of slayers for the slain, <a href="#Pg181" class= + "tei tei-ref" style="text-align: left">181</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mouse, soul in form of, <a href="#Pg037" class="tei tei-ref" + style="text-align: left">37</a>, <a href="#Pg039" class= + "tei tei-ref" style="text-align: left">39</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mouth closed to prevent escape of soul, <a href="#Pg031" class= + "tei tei-ref" style="text-align: left">31</a>, <a href="#Pg033" + class="tei tei-ref" style="text-align: left">33</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + soul in the, <a href="#Pg033" class="tei tei-ref" style= + "text-align: left">33</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + covered to prevent entrance of demons, etc., <a href="#Pg122" + class="tei tei-ref" style="text-align: left">122</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Muata Jamwo, the, <a href="#Pg118" class="tei tei-ref" style= + "text-align: left">118</a>, <a href="#Pg290" class="tei tei-ref" + style="text-align: left">290</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Mud smeared on feet of bed, <a href="#Pg014" class="tei tei-ref" + style="text-align: left">14</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + plastered on head, <a href="#Pg182" class="tei tei-ref" style= + "text-align: left">182</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Munster, kings of, <a href="#Pg011" class="tei tei-ref" style= + "text-align: left">11</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Murderers, taboos imposed on, <a href="#Pg187" class= + "tei tei-ref" style="text-align: left">187</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Murrams, the, of Manipur, <a href="#Pg292" class="tei tei-ref" + style="text-align: left">292</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Muysca Indians, <a href="#Pg121" class="tei tei-ref" style= + "text-align: left">121</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Myths of gods and spirits to be told only in spring and summer, + <a href="#Pg384" class="tei tei-ref" style= + "text-align: left">384</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + to be told only in winter, <a href="#Pg385" class="tei tei-ref" + style="text-align: left">385</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be told by day, <a href="#Pg384" class="tei tei-ref" + style="text-align: left">384</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nails, prohibition to cut finger-nails, <a href="#Pg194" class= + "tei tei-ref" style="text-align: left">194</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of children not pared, <a href="#Pg262" class="tei tei-ref" + style="text-align: left">262</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and hair, cut, disposal of, <a href="#Pg267" class= + "tei tei-ref" style="text-align: left">267</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + deposited in sacred places, <a href="#Pg274" class="tei tei-ref" + style="text-align: left">274</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + stowed away in any secret place, <a href="#Pg276" class= + "tei tei-ref" style="text-align: left">276</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept for use at the resurrection, <a href="#Pg279" class= + "tei tei-ref" style="text-align: left">279</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + burnt to prevent them from falling into the hands of sorcerers, + <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nails, iron, used as charms against fairies, demons, and ghosts, + <a href="#Pg233" class="tei tei-ref" style= + "text-align: left">233</a>, <a href="#Pg234" class="tei tei-ref" + style="text-align: left">234</a>, <a href="#Pg236" class= + "tei tei-ref" style="text-align: left">236</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— parings of, used in rain-charms, <a href="#Pg271" class= + "tei tei-ref" style="text-align: left">271</a>, <a href="#Pg272" + class="tei tei-ref" style="text-align: left">272</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + swallowed by treaty-makers, <a href="#Pg246" class="tei tei-ref" + style="text-align: left">246</a>, <a href="#Pg274" class= + "tei tei-ref" style="text-align: left">274</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Name, the personal, regarded as a vital part of the man, <a href= + "#Pg318" class="tei tei-ref" style="text-align: left">318</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + identified with the soul, <a href="#Pg319" class="tei tei-ref" + style="text-align: left">319</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the same, not to be borne by two living persons, <a href="#Pg370" + class="tei tei-ref" style="text-align: left">370</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Names of relations tabooed, <a href="#Pg335" class="tei tei-ref" + style="text-align: left">335</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + changed to deceive ghosts, <a href="#Pg354" class="tei tei-ref" + style="text-align: left">354</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of common objects changed when they are the names of the dead, + <a href="#Pg358" class="tei tei-ref" style= + "text-align: left">358</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>, or the names of + chiefs and kings, <a href="#Pg375" class="tei tei-ref" style= + "text-align: left">375</a>, <a href="#Pg376" class="tei tei-ref" + style="text-align: left">376</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of ancestors bestowed on their reincarnations, <a href="#Pg368" + class="tei tei-ref" style="text-align: left">368</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of kings and chiefs tabooed, <a href="#Pg374" class="tei tei-ref" + style="text-align: left">374</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of supernatural beings tabooed, <a href="#Pg384" class= + "tei tei-ref" style="text-align: left">384</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of gods tabooed, <a href="#Pg387" class="tei tei-ref" style= + "text-align: left">387</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of spirits and gods, magical virtue of, <a href="#Pg389" class= + "tei tei-ref" style="text-align: left">389</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of Roman gods not to be mentioned, <a href="#Pg391" class= + "tei tei-ref" style="text-align: left">391</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + lucky, <a href="#Pg391" class="tei tei-ref" style= + "text-align: left">391</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of dangerous animals not to be mentioned, <a href="#Pg396" class= + "tei tei-ref" style="text-align: left">396</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Names, new, given to the sick and old, <a href="#Pg319" class= + "tei tei-ref" style="text-align: left">319</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + new, at initiation, <a href="#Pg320" class="tei tei-ref" style= + "text-align: left">320</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the dead tabooed, <a href="#Pg349" class="tei tei-ref" + style="text-align: left">349</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not borne by the living, <a href="#Pg354" class="tei tei-ref" + style="text-align: left">354</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + revived after a time, <a href="#Pg365" class="tei tei-ref" style= + "text-align: left">365</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— personal, tabooed, <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> sqq.; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kept secret from fear of magic, <a href="#Pg320" class= + "tei tei-ref" style="text-align: left">320</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + different in summer and winter, <a href="#Pg386" class= + "tei tei-ref" style="text-align: left">386</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Namesakes of the dead change their names to avoid attracting the + attention of the ghost, <a href="#Pg355" class="tei tei-ref" + style="text-align: left">355</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of deceased persons regarded as their reincarnations, <a href= + "#Pg365" class="tei tei-ref" style="text-align: left">365</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Naming the dead a serious crime, <a href="#Pg352" class= + "tei tei-ref" style="text-align: left">352</a>, <a href="#Pg354" + class="tei tei-ref" style="text-align: left">354</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of children, solemnities at the, connected with belief in the + reincarnation of ancestors in their namesakes, <a href="#Pg372" + class="tei tei-ref" style="text-align: left">372</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Namosi, in Fiji, <a href="#Pg264" class="tei tei-ref" style= + "text-align: left">264</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nandi, the, <a href="#Pg175" class="tei tei-ref" style= + "text-align: left">175</a>, <a href="#Pg273" class="tei tei-ref" + style="text-align: left">273</a>, <a href="#Pg310" class= + "tei tei-ref" style="text-align: left">310</a>, <a href="#Pg330" + class="tei tei-ref" style="text-align: left">330</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nanumea, island of, <a href="#Pg102" class="tei tei-ref" style= + "text-align: left">102</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Narbrooi, a spirit or god, <a href="#Pg060" class="tei tei-ref" + style="text-align: left">60</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Narcissus and his reflection, <a href="#Pg094" class= + "tei tei-ref" style="text-align: left">94</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Narrinyeri, the, <a href="#Pg126" class="tei tei-ref" style= + "text-align: left">126</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Natchez, customs of manslayers among the, <a href="#Pg181" class= + "tei tei-ref" style="text-align: left">181</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Nats</span></span>, demons, <a href="#Pg090" + class="tei tei-ref" style="text-align: left">90</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Natural death of sacred king or priest, supposed fatal + consequences of, <a href="#Pg006" class="tei tei-ref" style= + "text-align: left">6</a>, <a href="#Pg007" class="tei tei-ref" + style="text-align: left">7</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Navajo Indians, <a href="#Pg112" class="tei tei-ref" style= + "text-align: left">112</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg325" class= + "tei tei-ref" style="text-align: left">325</a>, <a href="#Pg385" + class="tei tei-ref" style="text-align: left">385</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Navel-string used to recall the soul, <a href="#Pg048" class= + "tei tei-ref" style="text-align: left">48</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nazarite, vow of the, <a href="#Pg262" class="tei tei-ref" style= + "text-align: left">262</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nelson, E. W., <a href="#Pg228" class="tei tei-ref" style= + "text-align: left">228</a>, <a href="#Pg237" class="tei tei-ref" + style="text-align: left">237</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nets to catch souls, <a href="#Pg069" class="tei tei-ref" style= + "text-align: left">69</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as amulets, <a href="#Pg300" class="tei tei-ref" style= + "text-align: left">300</a>, <a href="#Pg307" class="tei tei-ref" + style="text-align: left">307</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + New Britain, <a href="#Pg085" class="tei tei-ref" style= + "text-align: left">85</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Caledonia, <a href="#Pg092" class="tei tei-ref" style= + "text-align: left">92</a>, <a href="#Pg141" class="tei tei-ref" + style="text-align: left">141</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— everything, excites awe of savages, <a href="#Pg230" class= + "tei tei-ref" style="text-align: left">230</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— fire made by friction, <a href="#Pg286" class="tei tei-ref" + style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Hebrides, the, <a href="#Pg056" class="tei tei-ref" style= + "text-align: left">56</a>, <a href="#Pg127" class="tei tei-ref" + style="text-align: left">127</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— names given to the sick and old, <a href="#Pg319" class= + "tei tei-ref" style="text-align: left">319</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at initiation, <a href="#Pg320" class="tei tei-ref" style= + "text-align: left">320</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Zealand, sanctity of chiefs in, <a href="#Pg134" class= + "tei tei-ref" style="text-align: left">134</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nias, island of, conception of the soul in, <a href="#Pg029" + class="tei tei-ref" style="text-align: left">29</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + custom of the people of, <a href="#Pg107" class="tei tei-ref" + style="text-align: left">107</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + special language of hunters in, <a href="#Pg410" class= + "tei tei-ref" style="text-align: left">410</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + special language employed by reapers in, <a href="#Pg410" class= + "tei tei-ref" style="text-align: left">410</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nicknames used in order to avoid the use of the real names, + <a href="#Pg321" class="tei tei-ref" style= + "text-align: left">321</a>, <a href="#Pg331" class="tei tei-ref" + style="text-align: left">331</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nicobar Islands, customs as to shadows at burials in the, + <a href="#Pg080" class="tei tei-ref" style= + "text-align: left">80</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nicobarese, the, <a href="#Pg357" class="tei tei-ref" style= + "text-align: left">357</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + changes in their language, <a href="#Pg362" class="tei tei-ref" + style="text-align: left">362</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nieuwenhuis, Dr. A. W., <a href="#Pg099" class="tei tei-ref" + style="text-align: left">99</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Night, King of the, <a href="#Pg023" class="tei tei-ref" style= + "text-align: left">23</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nine knots in magic, <a href="#Pg302" class="tei tei-ref" style= + "text-align: left">302</a>, <a href="#Pg303" class="tei tei-ref" + style="text-align: left">303</a>, <a href="#Pg304" class= + "tei tei-ref" style="text-align: left">304</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Noon, sacrifices to the dead at, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + superstitious dread of, <a href="#Pg088" class="tei tei-ref" + style="text-align: left">88</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nootka Indians, their idea of the soul, <span class="tei tei-pb" + id="page439">[pg 439]</span><a name="Pg439" id="Pg439" class= + "tei tei-anchor" style="text-align: left"></a> <a href="#Pg027" + class="tei tei-ref" style="text-align: left">27</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs of girls at puberty among the, <a href="#Pg146" class= + "tei tei-ref" style="text-align: left">146</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their preparation for war, <a href="#Pg160" class="tei tei-ref" + style="text-align: left">160</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + North American Indians, their dread of menstruous women, <a href= + "#Pg145" class="tei tei-ref" style="text-align: left">145</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their theory of names, <a href="#Pg318" class="tei tei-ref" + style="text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Norway, superstition as to parings of nails in, <a href="#Pg283" + class="tei tei-ref" style="text-align: left">283</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nose stopped to prevent the escape of the soul, <a href="#Pg031" + class="tei tei-ref" style="text-align: left">31</a>, <a href= + "#Pg071" class="tei tei-ref" style="text-align: left">71</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nostrils, soul supposed to escape by the, <a href="#Pg030" class= + "tei tei-ref" style="text-align: left">30</a>, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a>, <a href= + "#Pg033" class="tei tei-ref" style="text-align: left">33</a>, + <a href="#Pg122" class="tei tei-ref" style= + "text-align: left">122</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Novelties excite the awe of savages, <a href="#Pg230" class= + "tei tei-ref" style="text-align: left">230</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Novices at initiation, taboos observed by, <a href="#Pg141" + class="tei tei-ref" style="text-align: left">141</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nubas, the, <a href="#Pg132" class="tei tei-ref" style= + "text-align: left">132</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Nufoors of New Guinea, <a href="#Pg332" class="tei tei-ref" + style="text-align: left">332</a>, <a href="#Pg341" class= + "tei tei-ref" style="text-align: left">341</a>, <a href="#Pg415" + class="tei tei-ref" style="text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Obscene language in ritual, <a href="#Pg154" class="tei tei-ref" + style="text-align: left">154</a>, <a href="#Pg155" class= + "tei tei-ref" style="text-align: left">155</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + O'Donovan, E., <a href="#Pg304" class="tei tei-ref" style= + "text-align: left">304</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Oesel, island of, <a href="#Pg042" class="tei tei-ref" style= + "text-align: left">42</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ojebways, the, <a href="#Pg160" class="tei tei-ref" style= + "text-align: left">160</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Oldfield, A., <a href="#Pg350" class="tei tei-ref" style= + "text-align: left">350</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Omahas, customs as to murderers among the, <a href="#Pg187" + class="tei tei-ref" style="text-align: left">187</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Omens, reliance on, <a href="#Pg110" class="tei tei-ref" style= + "text-align: left">110</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + One shoe on and one shoe off, <a href="#Pg311" class= + "tei tei-ref" style="text-align: left">311</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ongtong Java Islands, <a href="#Pg107" class="tei tei-ref" style= + "text-align: left">107</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Onitsha, the king of, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Opening everything in house to facilitate childbirth, <a href= + "#Pg296" class="tei tei-ref" style="text-align: left">296</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Orestes, the matricide, <a href="#Pg188" class="tei tei-ref" + style="text-align: left">188</a>, <a href="#Pg287" class= + "tei tei-ref" style="text-align: left">287</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Oro, war god, <a href="#Pg069" class="tei tei-ref" style= + "text-align: left">69</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Orotchis, the, <a href="#Pg232" class="tei tei-ref" style= + "text-align: left">232</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ot Danoms, the, <a href="#Pg103" class="tei tei-ref" style= + "text-align: left">103</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ottawa Indians, the, <a href="#Pg078" class="tei tei-ref" style= + "text-align: left">78</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ovambo, the, <a href="#Pg227" class="tei tei-ref" style= + "text-align: left">227</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Overshadowed, danger of being, <a href="#Pg082" class= + "tei tei-ref" style="text-align: left">82</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ovid, on loosening the hair, <a href="#Pg311" class="tei tei-ref" + style="text-align: left">311</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ox, purification by passing through the body of an, <a href= + "#Pg173" class="tei tei-ref" style="text-align: left">173</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Padlocks as amulets, <a href="#Pg307" class="tei tei-ref" style= + "text-align: left">307</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Painting bodies of manslayers, <a href="#Pg175" class= + "tei tei-ref" style="text-align: left">175</a>, <a href="#Pg178" + class="tei tei-ref" style="text-align: left">178</a>, <a href= + "#Pg179" class="tei tei-ref" style="text-align: left">179</a>, + <a href="#Pg180" class="tei tei-ref" style= + "text-align: left">180</a>, <a href="#Pg186" class="tei tei-ref" + style="text-align: left">186</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Palaces, kings not allowed to leave their, <a href="#Pg122" + class="tei tei-ref" style="text-align: left">122</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Pantang</span></span>, taboo, <a href= + "#Pg405" class="tei tei-ref" style="text-align: left">405</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Panther, ceremonies at the slaughter of a, <a href="#Pg219" + class="tei tei-ref" style="text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Parents named after their children, <a href="#Pg331" class= + "tei tei-ref" style="text-align: left">331</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -in-law, their names not to be pronounced, <a href="#Pg338" + class="tei tei-ref" style="text-align: left">338</a>, <a href= + "#Pg339" class="tei tei-ref" style="text-align: left">339</a>, + <a href="#Pg340" class="tei tei-ref" style= + "text-align: left">340</a>, <a href="#Pg341" class="tei tei-ref" + style="text-align: left">341</a>, <a href="#Pg342" class= + "tei tei-ref" style="text-align: left">342</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Partition of spiritual and temporal power between religious and + civil kings, <a href="#Pg017" class="tei tei-ref" style= + "text-align: left">17</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Patagonians, the, <a href="#Pg281" class="tei tei-ref" style= + "text-align: left">281</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Paton, W. R., <a href="#Pg382" class="tei tei-ref" style= + "text-align: left">382</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">4</span></span>, <a href="#Pg383" class= + "tei tei-ref" style="text-align: left">383</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pawnees, the, <a href="#Pg228" class="tei tei-ref" style= + "text-align: left">228</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Peace, ceremony at making, <a href="#Pg274" class="tei tei-ref" + style="text-align: left">274</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pelias and Jason, <a href="#Pg311" class="tei tei-ref" style= + "text-align: left">311</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pentateuch, the, <a href="#Pg219" class="tei tei-ref" style= + "text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pepper in purificatory rites, <a href="#Pg106" class= + "tei tei-ref" style="text-align: left">106</a>, <a href="#Pg114" + class="tei tei-ref" style="text-align: left">114</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Perils of the soul, <a href="#Pg026" class="tei tei-ref" style= + "text-align: left">26</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Perseus and the Gorgon, <a href="#Pg312" class="tei tei-ref" + style="text-align: left">312</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Persian kings, their custom at meals, <a href="#Pg119" class= + "tei tei-ref" style="text-align: left">119</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Persons, tabooed, <a href="#Pg131" class="tei tei-ref" style= + "text-align: left">131</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Philosophy, primitive, <a href="#Pg420" class="tei tei-ref" + style="text-align: left">420</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Phong long</span></span>, ill luck caused by + women in childbed, <a href="#Pg155" class="tei tei-ref" style= + "text-align: left">155</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Photographed or painted, supposed danger of being, <a href= + "#Pg096" class="tei tei-ref" style="text-align: left">96</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pictures, supposed danger of, <a href="#Pg096" class= + "tei tei-ref" style="text-align: left">96</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pig, the word unlucky, <a href="#Pg233" class="tei tei-ref" + style="text-align: left">233</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pigeons, special language employed by Malays in snaring, <a href= + "#Pg407" class="tei tei-ref" style="text-align: left">407</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pilgrims to Mecca not allowed to wear knots and rings, <a href= + "#Pg293" class="tei tei-ref" style="text-align: left">293</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pimas, the purification of manslayers among the, <a href="#Pg182" + class="tei tei-ref" style="text-align: left">182</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Plataea, Archon of, forbidden to touch iron, <a href="#Pg227" + class="tei tei-ref" style="text-align: left">227</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + escape of besieged from, <a href="#Pg311" class="tei tei-ref" + style="text-align: left">311</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pliny on crossed legs and clasped hands, <a href="#Pg298" class= + "tei tei-ref" style="text-align: left">298</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on knotted threads, <a href="#Pg303" class="tei tei-ref" style= + "text-align: left">303</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Plutarch, <a href="#Pg249" class="tei tei-ref" style= + "text-align: left">249</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Poison, continence observed at brewing, <a href="#Pg200" class= + "tei tei-ref" style="text-align: left">200</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— ordeal, <a href="#Pg015" class="tei tei-ref" style= + "text-align: left">15</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Polar bear, taboos concerning the, <a href="#Pg209" class= + "tei tei-ref" style="text-align: left">209</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Polemarch, the, at Athens, <a href="#Pg022" class="tei tei-ref" + style="text-align: left">22</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pollution or sanctity, their equivalence in primitive religion, + <a href="#Pg145" class="tei tei-ref" style= + "text-align: left">145</a>, <a href="#Pg158" class="tei tei-ref" + style="text-align: left">158</a>, <a href="#Pg224" class= + "tei tei-ref" style="text-align: left">224</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and holiness not differentiated by savages, <a href="#Pg224" + class="tei tei-ref" style="text-align: left">224</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Polynesia, names of chiefs tabooed in, <a href="#Pg381" class= + "tei tei-ref" style="text-align: left">381</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Polynesian chiefs sacred, <a href="#Pg136" class="tei tei-ref" + style="text-align: left">136</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style="font-style: italic">Pons + Sublicius</span></span>, <a href="#Pg230" class="tei tei-ref" + style="text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Port Moresby, <a href="#Pg203" class="tei tei-ref" style= + "text-align: left">203</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Porto Novo, <a href="#Pg023" class="tei tei-ref" style= + "text-align: left">23</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Portraits, souls in, <a href="#Pg096" class="tei tei-ref" style= + "text-align: left">96</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed dangers of, <a href="#Pg096" class="tei tei-ref" style= + "text-align: left">96</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Powers, S., <a href="#Pg326" class="tei tei-ref" style= + "text-align: left">326</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pregnancy, husband's hair kept unshorn during wife's, <a href= + "#Pg261" class="tei tei-ref" style="text-align: left">261</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + conduct of husband during wife's, <a href="#Pg294" class= + "tei tei-ref" style="text-align: left">294</a>, <a href="#Pg295" + class="tei tei-ref" style="text-align: left">295</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + superstitions as to knots during wife's, <a href="#Pg294" class= + "tei tei-ref" style="text-align: left">294</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pregnant women, their superstitions about shadows, <a href= + "#Pg082" class="tei tei-ref" style="text-align: left">82</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Premature birth, <a href="#Pg213" class="tei tei-ref" style= + "text-align: left">213</a>. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> Miscarriage + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pricking patient with needles to expel demons of disease, + <a href="#Pg106" class="tei tei-ref" style= + "text-align: left">106</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Priests to be shaved with bronze, <a href="#Pg226" class= + "tei tei-ref" style="text-align: left">226</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their hair unshorn, <a href="#Pg259" class="tei tei-ref" style= + "text-align: left">259</a>, <a href="#Pg260" class="tei tei-ref" + style="text-align: left">260</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + foods tabooed to, <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Prisoners shaved, <a href="#Pg273" class="tei tei-ref" style= + "text-align: left">273</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + released at festivals, <a href="#Pg316" class="tei tei-ref" + style="text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Propitiation of the souls of the slain, <a href="#Pg166" class= + "tei tei-ref" style="text-align: left">166</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of spirits of slain animals, <a href="#Pg190" class="tei tei-ref" + style="text-align: left">190</a>, <a href="#Pg204" class= + "tei tei-ref" style="text-align: left">204</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of ancestors, <a href="#Pg197" class="tei tei-ref" style= + "text-align: left">197</a> + </div> + </div><span class="tei tei-pb" id="page440">[pg 440]</span><a name= + "Pg440" id="Pg440" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Prussians, the old, their funeral feasts, <a href="#Pg238" class= + "tei tei-ref" style="text-align: left">238</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Pulque</span></span>, <a href="#Pg201" + class="tei tei-ref" style="text-align: left">201</a>, <a href= + "#Pg249" class="tei tei-ref" style="text-align: left">249</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Puppets or dolls employed for the restoration of souls to their + bodies, <a href="#Pg053" class="tei tei-ref" style= + "text-align: left">53</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Purge as mode of ceremonial purification, <a href="#Pg175" class= + "tei tei-ref" style="text-align: left">175</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Purification of city, <a href="#Pg188" class="tei tei-ref" style= + "text-align: left">188</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of Pimas after slaying Apaches, <a href="#Pg182" class= + "tei tei-ref" style="text-align: left">182</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of hunters and fishers, <a href="#Pg190" class="tei tei-ref" + style="text-align: left">190</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of moral guilt by physical agencies, <a href="#Pg217" class= + "tei tei-ref" style="text-align: left">217</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by cutting the hair, <a href="#Pg283" class="tei tei-ref" style= + "text-align: left">283</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of manslayers, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + intended to rid them of the ghosts of the slain, <a href="#Pg186" + class="tei tei-ref" style="text-align: left">186</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Purificatory ceremonies at reception of strangers, <a href= + "#Pg102" class="tei tei-ref" style="text-align: left">102</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on return from a journey, <a href="#Pg111" class="tei tei-ref" + style="text-align: left">111</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Purity, ceremonial, observed in war, <a href="#Pg157" class= + "tei tei-ref" style="text-align: left">157</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pygmies, the African, <a href="#Pg282" class="tei tei-ref" style= + "text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Pythagoras, maxims of, <a href="#Pg314" class="tei tei-ref" + style="text-align: left">314</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Python, punishment for killing a, <a href="#Pg222" class= + "tei tei-ref" style="text-align: left">222</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Quartz used at circumcision instead of iron, <a href="#Pg227" + class="tei tei-ref" style="text-align: left">227</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Queensland, aborigines of, <a href="#Pg159" class="tei tei-ref" + style="text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ra and Isis, <a href="#Pg387" class="tei tei-ref" style= + "text-align: left">387</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rabbah, siege of, <a href="#Pg273" class="tei tei-ref" style= + "text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rain caused by cut or combed out hair, <a href="#Pg271" class= + "tei tei-ref" style="text-align: left">271</a>, <a href="#Pg272" + class="tei tei-ref" style="text-align: left">272</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + word for, not to be mentioned, <a href="#Pg413" class= + "tei tei-ref" style="text-align: left">413</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -charm by pouring water, <a href="#Pg154" class="tei tei-ref" + style="text-align: left">154</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -makers, their hair unshorn, <a href="#Pg259" class= + "tei tei-ref" style="text-align: left">259</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rainbow, the, a net for souls, <a href="#Pg079" class= + "tei tei-ref" style="text-align: left">79</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Ramanga</span></span>, <a href="#Pg246" + class="tei tei-ref" style="text-align: left">246</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Raven, soul as a, <a href="#Pg034" class="tei tei-ref" style= + "text-align: left">34</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Raw flesh not to be looked on, <a href="#Pg239" class= + "tei tei-ref" style="text-align: left">239</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— meat, prohibition to touch or name, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reapers, special language employed by, <a href="#Pg410" class= + "tei tei-ref" style="text-align: left">410</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reasoning, definite, at the base of savage custom, <a href= + "#Pg420" class="tei tei-ref" style="text-align: left">420</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rebirth of ancestors in their descendants, <a href="#Pg368" + class="tei tei-ref" style="text-align: left">368</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Recall of the soul, <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Red, bodies of manslayers painted, <a href="#Pg175" class= + "tei tei-ref" style="text-align: left">175</a>, <a href="#Pg179" + class="tei tei-ref" style="text-align: left">179</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + faces of manslayers painted, <a href="#Pg185" class="tei tei-ref" + style="text-align: left">185</a>, <a href="#Pg186" class= + "tei tei-ref" style="text-align: left">186</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reflection, the soul identified with the, <a href="#Pg092" class= + "tei tei-ref" style="text-align: left">92</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reflections in water or mirrors, supposed dangers of, <a href= + "#Pg093" class="tei tei-ref" style="text-align: left">93</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Refuse of food, magic wrought by means of, <a href="#Pg126" + class="tei tei-ref" style="text-align: left">126</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Regeneration, pretence of, <a href="#Pg113" class="tei tei-ref" + style="text-align: left">113</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reincarnation of the dead in their namesakes, <a href="#Pg365" + class="tei tei-ref" style="text-align: left">365</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of ancestors in their descendants, <a href="#Pg368" class= + "tei tei-ref" style="text-align: left">368</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reindeer, taboos concerning, <a href="#Pg208" class="tei tei-ref" + style="text-align: left">208</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Relations, names of, tabooed, <a href="#Pg335" class= + "tei tei-ref" style="text-align: left">335</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Relationship, terms of, used as terms of address, <a href= + "#Pg324" class="tei tei-ref" style="text-align: left">324</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Release of prisoners at festivals, <a href="#Pg316" class= + "tei tei-ref" style="text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Religion, passage of animism into, <a href="#Pg213" class= + "tei tei-ref" style="text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Reluctance to accept sovereignty on account of taboos attached to + it, <a href="#Pg017" class="tei tei-ref" style= + "text-align: left">17</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Remnants of food buried as a precaution against sorcery, <a href= + "#Pg118" class="tei tei-ref" style="text-align: left">118</a>, + <a href="#Pg119" class="tei tei-ref" style= + "text-align: left">119</a>, <a href="#Pg127" class="tei tei-ref" + style="text-align: left">127</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg129" class= + "tei tei-ref" style="text-align: left">129</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Resemblance of child to father, supposed danger of, <a href= + "#Pg088" class="tei tei-ref" style="text-align: left">88</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Resurrection, cut hair and nails kept for use at the, <a href= + "#Pg279" class="tei tei-ref" style="text-align: left">279</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the dead effected by giving their names to living persons, + <a href="#Pg365" class="tei tei-ref" style= + "text-align: left">365</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rhys, Professor Sir John, <a href="#Pg012" class="tei tei-ref" + style="text-align: left">12</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on personal names, <a href="#Pg319" class="tei tei-ref" style= + "text-align: left">319</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rice used to attract the soul conceived as a bird, <a href= + "#Pg034" class="tei tei-ref" style="text-align: left">34</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg045" class= + "tei tei-ref" style="text-align: left">45</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + soul of, not to be frightened, <a href="#Pg412" class= + "tei tei-ref" style="text-align: left">412</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -harvest, special language employed by reapers at, <a href= + "#Pg410" class="tei tei-ref" style="text-align: left">410</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ring, broken, <a href="#Pg013" class="tei tei-ref" style= + "text-align: left">13</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on ankle as badge of office, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rings used to prevent the escape of the soul, <a href="#Pg031" + class="tei tei-ref" style="text-align: left">31</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as spiritual fetters, <a href="#Pg313" class="tei tei-ref" style= + "text-align: left">313</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as amulets, <a href="#Pg314" class="tei tei-ref" style= + "text-align: left">314</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be worn, <a href="#Pg314" class="tei tei-ref" style= + "text-align: left">314</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and knots tabooed, <a href="#Pg293" class="tei tei-ref" style= + "text-align: left">293</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rivers, Dr. W. H. R., <a href="#Pg017" class="tei tei-ref" style= + "text-align: left">17</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rivers, prohibition to cross, <a href="#Pg009" class= + "tei tei-ref" style="text-align: left">9</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Robertson, Sir George Scott, <a href="#Pg014" class="tei tei-ref" + style="text-align: left">14</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">notes</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Roepstorff, F. A. de, <a href="#Pg362" class="tei tei-ref" style= + "text-align: left">362</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Roman gods, their names not to be mentioned, <a href="#Pg391" + class="tei tei-ref" style="text-align: left">391</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— superstition about crossed legs, <a href="#Pg298" class= + "tei tei-ref" style="text-align: left">298</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Romans, their evocation of gods of besieged cities, <a href= + "#Pg391" class="tei tei-ref" style="text-align: left">391</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rome, name of guardian deity of Rome kept secret, <a href= + "#Pg391" class="tei tei-ref" style="text-align: left">391</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Roscoe, Rev. J., <a href="#Pg085" class="tei tei-ref" style= + "text-align: left">85</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">4</span></span>, <a href="#Pg195" class= + "tei tei-ref" style="text-align: left">195</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg254" class= + "tei tei-ref" style="text-align: left">254</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span>, <a href="#Pg277" class= + "tei tei-ref" style="text-align: left">277</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">10</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Roth, W. E., <a href="#Pg356" class="tei tei-ref" style= + "text-align: left">356</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rotti, custom as to cutting child's hair in the island of, + <a href="#Pg276" class="tei tei-ref" style= + "text-align: left">276</a>, <a href="#Pg283" class="tei tei-ref" + style="text-align: left">283</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + custom as to knots at marriage in the island of, <a href="#Pg301" + class="tei tei-ref" style="text-align: left">301</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Roumanian building superstition, <a href="#Pg089" class= + "tei tei-ref" style="text-align: left">89</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Royal blood not to be shed on the ground, <a href="#Pg241" class= + "tei tei-ref" style="text-align: left">241</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Royalty, the burden of, <a href="#Pg001" class="tei tei-ref" + style="text-align: left">1</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Rules of life observed by sacred kings and priests, <a href= + "#Pg001" class="tei tei-ref" style="text-align: left">1</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Runaways, knots as charm to stop, <a href="#Pg305" class= + "tei tei-ref" style="text-align: left">305</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Russell, F., <a href="#Pg183" class="tei tei-ref" style= + "text-align: left">183</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sabaea or Sheba, kings of, <a href="#Pg124" class="tei tei-ref" + style="text-align: left">124</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sacred chiefs and kings regarded as dangerous, <a href="#Pg131" + class="tei tei-ref" style="text-align: left">131</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their analogy <span class="tei tei-pb" id="page441">[pg + 441]</span><a name="Pg441" id="Pg441" class="tei tei-anchor" + style="text-align: left"></a> to mourners, homicides, and women + at menstruation and childbirth, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sacred and unclean, correspondence of rules regarding the, + <a href="#Pg145" class="tei tei-ref" style= + "text-align: left">145</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sacrifices to ghosts, <a href="#Pg056" class="tei tei-ref" style= + "text-align: left">56</a>, <a href="#Pg166" class="tei tei-ref" + style="text-align: left">166</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + to the dead, <a href="#Pg088" class="tei tei-ref" style= + "text-align: left">88</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at foundation of buildings, <a href="#Pg089" class="tei tei-ref" + style="text-align: left">89</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + to ancestral spirits, <a href="#Pg104" class="tei tei-ref" style= + "text-align: left">104</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sagard, Gabriel, <a href="#Pg366" class="tei tei-ref" style= + "text-align: left">366</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sahagun, B. de, <a href="#Pg249" class="tei tei-ref" style= + "text-align: left">249</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sailors at sea, special language employed by, <a href="#Pg413" + class="tei tei-ref" style="text-align: left">413</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sakais, the, <a href="#Pg348" class="tei tei-ref" style= + "text-align: left">348</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sakalavas of Madagascar, the, <a href="#Pg010" class= + "tei tei-ref" style="text-align: left">10</a>, <a href="#Pg327" + class="tei tei-ref" style="text-align: left">327</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs as to names of dead kings among the, <a href="#Pg379" + class="tei tei-ref" style="text-align: left">379</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Salish Indians, <a href="#Pg066" class="tei tei-ref" style= + "text-align: left">66</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Salmon, taboos concerning, <a href="#Pg209" class="tei tei-ref" + style="text-align: left">209</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Salt not to be eaten, <a href="#Pg167" class="tei tei-ref" style= + "text-align: left">167</a>, <a href="#Pg182" class="tei tei-ref" + style="text-align: left">182</a>, <a href="#Pg184" class= + "tei tei-ref" style="text-align: left">184</a>, <a href="#Pg194" + class="tei tei-ref" style="text-align: left">194</a>, <a href= + "#Pg195" class="tei tei-ref" style="text-align: left">195</a>, + <a href="#Pg196" class="tei tei-ref" style= + "text-align: left">196</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + name of, tabooed, <a href="#Pg401" class="tei tei-ref" style= + "text-align: left">401</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -pans, continence observed by workers in, <a href="#Pg200" + class="tei tei-ref" style="text-align: left">200</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Samoyeds, <a href="#Pg353" class="tei tei-ref" style= + "text-align: left">353</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sanctity of the head, <a href="#Pg252" class="tei tei-ref" style= + "text-align: left">252</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— or pollution, their equivalence in primitive religion, + <a href="#Pg145" class="tei tei-ref" style= + "text-align: left">145</a>, <a href="#Pg158" class="tei tei-ref" + style="text-align: left">158</a>, <a href="#Pg224" class= + "tei tei-ref" style="text-align: left">224</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sankara and the Grand Lama, <a href="#Pg078" class="tei tei-ref" + style="text-align: left">78</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Saragacos Indians, <a href="#Pg152" class="tei tei-ref" style= + "text-align: left">152</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">Satapatha Brahmana</span></span>, <a href= + "#Pg217" class="tei tei-ref" style="text-align: left">217</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Saturday, persons born on a, <a href="#Pg089" class="tei tei-ref" + style="text-align: left">89</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Saturn, the planet, <a href="#Pg315" class="tei tei-ref" style= + "text-align: left">315</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Savage, our debt to the, <a href="#Pg419" class="tei tei-ref" + style="text-align: left">419</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— custom the product of definite reasoning, <a href="#Pg420" + class="tei tei-ref" style="text-align: left">420</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— philosophy, <a href="#Pg420" class="tei tei-ref" style= + "text-align: left">420</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Saxons of Transylvania, <a href="#Pg294" class="tei tei-ref" + style="text-align: left">294</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scapegoat, <a href="#Pg214" class="tei tei-ref" style= + "text-align: left">214</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scarification of warriors, <a href="#Pg160" class="tei tei-ref" + style="text-align: left">160</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of bodies of whalers, <a href="#Pg191" class="tei tei-ref" style= + "text-align: left">191</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scaring away the ghosts of the slain, <a href="#Pg168" class= + "tei tei-ref" style="text-align: left">168</a>, <a href="#Pg170" + class="tei tei-ref" style="text-align: left">170</a>, <a href= + "#Pg171" class="tei tei-ref" style="text-align: left">171</a>, + <a href="#Pg172" class="tei tei-ref" style= + "text-align: left">172</a>, <a href="#Pg174" class="tei tei-ref" + style="text-align: left">174</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Schoolcraft, H. R., <a href="#Pg325" class="tei tei-ref" style= + "text-align: left">325</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scotch fowlers and fishermen, words tabooed by, <a href="#Pg393" + class="tei tei-ref" style="text-align: left">393</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scotland, common words tabooed in, <a href="#Pg392" class= + "tei tei-ref" style="text-align: left">392</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scratching the person or head, rules as to, <a href="#Pg146" + class="tei tei-ref" style="text-align: left">146</a>, <a href= + "#Pg156" class="tei tei-ref" style="text-align: left">156</a>, + <a href="#Pg158" class="tei tei-ref" style= + "text-align: left">158</a>, <a href="#Pg159" class="tei tei-ref" + style="text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span>, <a href="#Pg160" class= + "tei tei-ref" style="text-align: left">160</a>, <a href="#Pg181" + class="tei tei-ref" style="text-align: left">181</a>, <a href= + "#Pg183" class="tei tei-ref" style="text-align: left">183</a>, + <a href="#Pg189" class="tei tei-ref" style= + "text-align: left">189</a>, <a href="#Pg196" class="tei tei-ref" + style="text-align: left">196</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Scrofula thought to be caused and cured by touching a sacred + chief or king, <a href="#Pg133" class="tei tei-ref" style= + "text-align: left">133</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sea, horror of the, <a href="#Pg010" class="tei tei-ref" style= + "text-align: left">10</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + offerings made to the, <a href="#Pg010" class="tei tei-ref" + style="text-align: left">10</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + prohibition to look on the, <a href="#Pg010" class="tei tei-ref" + style="text-align: left">10</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + special language employed by sailors at, <a href="#Pg413" class= + "tei tei-ref" style="text-align: left">413</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -mammals, atonement for killing, <a href="#Pg207" class= + "tei tei-ref" style="text-align: left">207</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + myth of their origin, <a href="#Pg207" class="tei tei-ref" style= + "text-align: left">207</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Seals, supposed influence of lying-in women on, <a href="#Pg152" + class="tei tei-ref" style="text-align: left">152</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos observed after the killing of, <a href="#Pg207" class= + "tei tei-ref" style="text-align: left">207</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg209" class= + "tei tei-ref" style="text-align: left">209</a>, <a href="#Pg213" + class="tei tei-ref" style="text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Seclusion of those who have handled the dead, <a href="#Pg138" + class="tei tei-ref" style="text-align: left">138</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of women at menstruation and childbirth, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg147" class= + "tei tei-ref" style="text-align: left">147</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of tabooed persons, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of manslayers, <a href="#Pg166" class="tei tei-ref" style= + "text-align: left">166</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of cannibals, <a href="#Pg188" class="tei tei-ref" style= + "text-align: left">188</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of men who have killed large game, <a href="#Pg220" class= + "tei tei-ref" style="text-align: left">220</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Secret names among the Central Australian aborigines, <a href= + "#Pg321" class="tei tei-ref" style="text-align: left">321</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sedna, an Esquimau goddess, <a href="#Pg152" class="tei tei-ref" + style="text-align: left">152</a>, <a href="#Pg207" class= + "tei tei-ref" style="text-align: left">207</a>, <a href="#Pg208" + class="tei tei-ref" style="text-align: left">208</a>, <a href= + "#Pg209" class="tei tei-ref" style="text-align: left">209</a>, + <a href="#Pg210" class="tei tei-ref" style= + "text-align: left">210</a>, <a href="#Pg211" class="tei tei-ref" + style="text-align: left">211</a>, <a href="#Pg213" class= + "tei tei-ref" style="text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Semangat, Malay word for the soul, <a href="#Pg028" class= + "tei tei-ref" style="text-align: left">28</a>, <a href="#Pg035" + class="tei tei-ref" style="text-align: left">35</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Semites, moral evolution of the, <a href="#Pg219" class= + "tei tei-ref" style="text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Seoul, capital of Corea, <a href="#Pg283" class="tei tei-ref" + style="text-align: left">283</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Serpents, purificatory ceremonies observed after killing, + <a href="#Pg221" class="tei tei-ref" style= + "text-align: left">221</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Servius, on Dido's costume, <a href="#Pg313" class="tei tei-ref" + style="text-align: left">313</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Seven knots in magic, <a href="#Pg303" class="tei tei-ref" style= + "text-align: left">303</a>, <a href="#Pg304" class="tei tei-ref" + style="text-align: left">304</a>, <a href="#Pg308" class= + "tei tei-ref" style="text-align: left">308</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sewing as a charm, <a href="#Pg307" class="tei tei-ref" style= + "text-align: left">307</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shades of dead animals, fear of offending, <a href="#Pg205" + class="tei tei-ref" style="text-align: left">205</a>, <a href= + "#Pg206" class="tei tei-ref" style="text-align: left">206</a>, + <a href="#Pg207" class="tei tei-ref" style= + "text-align: left">207</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shadow, the soul identified with the, <a href="#Pg077" class= + "tei tei-ref" style="text-align: left">77</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + injury done to a man through his, <a href="#Pg078" class= + "tei tei-ref" style="text-align: left">78</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + diminution of shadow regarded with apprehension, <a href="#Pg086" + class="tei tei-ref" style="text-align: left">86</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + loss of the, regarded as ominous, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to fall on a chief, <a href="#Pg255" class="tei tei-ref" + style="text-align: left">255</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shadows drawn out by ghosts, <a href="#Pg080" class="tei tei-ref" + style="text-align: left">80</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + animals injured through their, <a href="#Pg081" class= + "tei tei-ref" style="text-align: left">81</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of trees sensitive, <a href="#Pg082" class="tei tei-ref" style= + "text-align: left">82</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of certain birds and people viewed as dangerous, <a href="#Pg082" + class="tei tei-ref" style="text-align: left">82</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + built into the foundations of edifices, <a href="#Pg089" class= + "tei tei-ref" style="text-align: left">89</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of mourners dangerous, <a href="#Pg142" class="tei tei-ref" + style="text-align: left">142</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of certain persons dangerous, <a href="#Pg173" class= + "tei tei-ref" style="text-align: left">173</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shamans among the Thompson Indians, <a href="#Pg057" class= + "tei tei-ref" style="text-align: left">57</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Buryat, their mode of recovering lost souls, <a href="#Pg056" + class="tei tei-ref" style="text-align: left">56</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Yakut, <a href="#Pg063" class="tei tei-ref" style= + "text-align: left">63</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shark Point, priestly king at, <a href="#Pg005" class= + "tei tei-ref" style="text-align: left">5</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sharp instruments, use of, tabooed, <a href="#Pg205" class= + "tei tei-ref" style="text-align: left">205</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— weapons tabooed, <a href="#Pg237" class="tei tei-ref" style= + "text-align: left">237</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shaving prisoners, reason of, <a href="#Pg273" class= + "tei tei-ref" style="text-align: left">273</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sheep used in purificatory ceremony, <a href="#Pg174" class= + "tei tei-ref" style="text-align: left">174</a>, <a href="#Pg175" + class="tei tei-ref" style="text-align: left">175</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + shoulder-blades of, used in divination, <a href="#Pg229" class= + "tei tei-ref" style="text-align: left">229</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shetland fishermen, their tabooed words, <a href="#Pg394" class= + "tei tei-ref" style="text-align: left">394</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shoe untied at marriage, <a href="#Pg300" class="tei tei-ref" + style="text-align: left">300</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + custom of going with one shoe on and one shoe off, <a href= + "#Pg311" class="tei tei-ref" style="text-align: left">311</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shoulder-blades, divination by, <a href="#Pg229" class= + "tei tei-ref" style="text-align: left">229</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Shuswap Indians, the, <a href="#Pg083" class="tei tei-ref" style= + "text-align: left">83</a>, <a href="#Pg142" class="tei tei-ref" + style="text-align: left">142</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Siam, kings of, <a href="#Pg226" class="tei tei-ref" style= + "text-align: left">226</a>, <a href="#Pg241" class="tei tei-ref" + style="text-align: left">241</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + names of kings of, concealed from fear of sorcery, <a href= + "#Pg375" class="tei tei-ref" style="text-align: left">375</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Siamese children, ceremony at cutting their hair, <a href= + "#Pg265" class="tei tei-ref" style="text-align: left">265</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— view of the sanctity of the head, <a href="#Pg252" class= + "tei tei-ref" style="text-align: left">252</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sick man, attempts to prevent the escape of the soul of, <a href= + "#Pg030" class="tei tei-ref" style="text-align: left">30</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div><span class="tei tei-pb" id="page442">[pg 442]</span><a name= + "Pg442" id="Pg442" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sick people not allowed to sleep, <a href="#Pg095" class= + "tei tei-ref" style="text-align: left">95</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sprinkled with pungent spices, <a href="#Pg105" class= + "tei tei-ref" style="text-align: left">105</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -room, mirrors covered up in, <a href="#Pg095" class= + "tei tei-ref" style="text-align: left">95</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sickness explained by the absence of the soul, <a href="#Pg042" + class="tei tei-ref" style="text-align: left">42</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + caused by ancestral spirits, <a href="#Pg053" class="tei tei-ref" + style="text-align: left">53</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sierra Leone, priests and kings of, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg018" class= + "tei tei-ref" style="text-align: left">18</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— Nevada of Colombia, <a href="#Pg215" class="tei tei-ref" + style="text-align: left">215</a>, <a href="#Pg216" class= + "tei tei-ref" style="text-align: left">216</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sigurd and Fafnir, <a href="#Pg324" class="tei tei-ref" style= + "text-align: left">324</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sikhim, kings of, <a href="#Pg020" class="tei tei-ref" style= + "text-align: left">20</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Silkworms, taboos observed by breeders of, <a href="#Pg194" + class="tei tei-ref" style="text-align: left">194</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Simpson, W., <a href="#Pg125" class="tei tei-ref" style= + "text-align: left">125</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">3</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sin regarded as something material, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a>, <a href="#Pg216" + class="tei tei-ref" style="text-align: left">216</a>, <a href= + "#Pg217" class="tei tei-ref" style="text-align: left">217</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Singhalese, <a href="#Pg297" class="tei tei-ref" style= + "text-align: left">297</a>; their fear of demons, <a href= + "#Pg233" class="tei tei-ref" style="text-align: left">233</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Sins" id="Index-Sins" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Sins, confession of, <a href="#Pg114" class="tei tei-ref" style= + "text-align: left">114</a>, <a href="#Pg191" class="tei tei-ref" + style="text-align: left">191</a>, <a href="#Pg195" class= + "tei tei-ref" style="text-align: left">195</a>, <a href="#Pg211" + class="tei tei-ref" style="text-align: left">211</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + originally a magical ceremony, <a href="#Pg217" class= + "tei tei-ref" style="text-align: left">217</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sisters-in-law, their names not to be pronounced, <a href= + "#Pg338" class="tei tei-ref" style="text-align: left">338</a>, + <a href="#Pg342" class="tei tei-ref" style= + "text-align: left">342</a>, <a href="#Pg343" class="tei tei-ref" + style="text-align: left">343</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sit, Egyptian god, <a href="#Pg068" class="tei tei-ref" style= + "text-align: left">68</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sitting on the ground prohibited to warriors, <a href="#Pg159" + class="tei tei-ref" style="text-align: left">159</a>, <a href= + "#Pg162" class="tei tei-ref" style="text-align: left">162</a>, + <a href="#Pg163" class="tei tei-ref" style= + "text-align: left">163</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Skull-cap worn by girls at their first menstruation, <a href= + "#Pg146" class="tei tei-ref" style="text-align: left">146</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + worn by Australian widows, <a href="#Pg182" class="tei tei-ref" + style="text-align: left">182</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Skulls of ancestors rubbed as a propitiation, <a href="#Pg197" + class="tei tei-ref" style="text-align: left">197</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of dead used as drinking-cups, <a href="#Pg372" class= + "tei tei-ref" style="text-align: left">372</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Slain, ghosts of the, fear of the, <a href="#Pg165" class= + "tei tei-ref" style="text-align: left">165</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Slave Coast, the, <a href="#Pg009" class="tei tei-ref" style= + "text-align: left">9</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Slaves, runaway, charm for recovering, <a href="#Pg305" class= + "tei tei-ref" style="text-align: left">305</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sleep, absence of soul in, <a href="#Pg036" class="tei tei-ref" + style="text-align: left">36</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sick people not allowed to, <a href="#Pg095" class="tei tei-ref" + style="text-align: left">95</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + forbidden in house after a death, <a href="#Pg037" class= + "tei tei-ref" style="text-align: left">37</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + forbidden to unsuccessful eagle-hunter, <a href="#Pg199" class= + "tei tei-ref" style="text-align: left">199</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sleeper not to be wakened suddenly, <a href="#Pg039" class= + "tei tei-ref" style="text-align: left">39</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be moved nor his appearance altered, <a href="#Pg041" + class="tei tei-ref" style="text-align: left">41</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Smallpox not mentioned by its proper name, <a href="#Pg400" + class="tei tei-ref" style="text-align: left">400</a>, <a href= + "#Pg410" class="tei tei-ref" style="text-align: left">410</a>, + <a href="#Pg411" class="tei tei-ref" style= + "text-align: left">411</a>, <a href="#Pg416" class="tei tei-ref" + style="text-align: left">416</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Smearing blood on the person as a purification, <a href="#Pg104" + class="tei tei-ref" style="text-align: left">104</a>, <a href= + "#Pg115" class="tei tei-ref" style="text-align: left">115</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on persons, dogs, and weapons as a mode of pacifying their souls, + <a href="#Pg219" class="tei tei-ref" style= + "text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— bodies of manslayers with porridge, <a href="#Pg176" class= + "tei tei-ref" style="text-align: left">176</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— porridge or fat on the person as a purification, <a href= + "#Pg112" class="tei tei-ref" style="text-align: left">112</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— sheep's entrails on body as mode of purification, <a href= + "#Pg174" class="tei tei-ref" style="text-align: left">174</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Smith, W, Robertson, <a href="#Pg077" class="tei tei-ref" style= + "text-align: left">77</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg096" class= + "tei tei-ref" style="text-align: left">96</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg243" class= + "tei tei-ref" style="text-align: left">243</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">7</span></span>, <a href="#Pg247" class= + "tei tei-ref" style="text-align: left">247</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Smith's craft regarded us uncanny, <a href="#Pg236" class= + "tei tei-ref" style="text-align: left">236</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Snakes not called by their proper names, <a href="#Pg399" class= + "tei tei-ref" style="text-align: left">399</a>, <a href="#Pg400" + class="tei tei-ref" style="text-align: left">400</a>, <a href= + "#Pg401" class="tei tei-ref" style="text-align: left">401</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg411" class= + "tei tei-ref" style="text-align: left">411</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Snapping the thumbs to prevent the departure of the soul, + <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Snares set for souls, <a href="#Pg069" class="tei tei-ref" style= + "text-align: left">69</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Son-in-law, his name not to be pronounced, <a href="#Pg338" + class="tei tei-ref" style="text-align: left">338</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg344" class= + "tei tei-ref" style="text-align: left">344</a>, <a href="#Pg345" + class="tei tei-ref" style="text-align: left">345</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sorcerers, souls extracted or detained by, <a href="#Pg069" + class="tei tei-ref" style="text-align: left">69</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + make use of cut hair and other bodily refuse, <a href="#Pg268" + class="tei tei-ref" style="text-align: left">268</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg274" class= + "tei tei-ref" style="text-align: left">274</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <a href="#Pg278" class="tei tei-ref" style= + "text-align: left">278</a>, <a href="#Pg281" class="tei tei-ref" + style="text-align: left">281</a> sq. <span class="tei tei-hi" + style="text-align: left"><span style="font-style: italic">See + also</span></span> <a href="#Index-Magic" class="tei tei-ref" + style="text-align: left">Magic</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Soul conceived as a mannikin, <a href="#Pg026" class= + "tei tei-ref" style="text-align: left">26</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the perils of the, <a href="#Pg026" class="tei tei-ref" style= + "text-align: left">26</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + ancient Egyptian conception of the, <a href="#Pg028" class= + "tei tei-ref" style="text-align: left">28</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + representations of the soul in Greek art, <a href="#Pg029" class= + "tei tei-ref" style="text-align: left">29</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as a butterfly, <a href="#Pg029" class="tei tei-ref" style= + "text-align: left">29</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg041" class= + "tei tei-ref" style="text-align: left">41</a>, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + absence and recall of the, <a href="#Pg030" class="tei tei-ref" + style="text-align: left">30</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + attempts to prevent the soul from escaping from the body, + <a href="#Pg030" class="tei tei-ref" style= + "text-align: left">30</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + sickness attributed to the absence of the, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a>, <a href= + "#Pg042" class="tei tei-ref" style="text-align: left">42</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tied by thread or string to the body, <a href="#Pg032" class= + "tei tei-ref" style="text-align: left">32</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg043" class= + "tei tei-ref" style="text-align: left">43</a>, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + conceived as a bird, <a href="#Pg033" class="tei tei-ref" style= + "text-align: left">33</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + absent in sleep, <a href="#Pg036" class="tei tei-ref" style= + "text-align: left">36</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in form of mouse, <a href="#Pg037" class="tei tei-ref" style= + "text-align: left">37</a>, <a href="#Pg039" class="tei tei-ref" + style="text-align: left">39</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in form of lizard, <a href="#Pg038" class="tei tei-ref" style= + "text-align: left">38</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in form of fly, <a href="#Pg039" class="tei tei-ref" style= + "text-align: left">39</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + caught in a cloth, <a href="#Pg046" class="tei tei-ref" style= + "text-align: left">46</a>, <a href="#Pg047" class="tei tei-ref" + style="text-align: left">47</a>, <a href="#Pg048" class= + "tei tei-ref" style="text-align: left">48</a>, <a href="#Pg052" + class="tei tei-ref" style="text-align: left">52</a>, <a href= + "#Pg053" class="tei tei-ref" style="text-align: left">53</a>, + <a href="#Pg064" class="tei tei-ref" style= + "text-align: left">64</a>, <a href="#Pg067" class="tei tei-ref" + style="text-align: left">67</a>, <a href="#Pg075" class= + "tei tei-ref" style="text-align: left">75</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + identified with the shadow, <a href="#Pg077" class="tei tei-ref" + style="text-align: left">77</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + identified with the reflection in water or a mirror, <a href= + "#Pg092" class="tei tei-ref" style="text-align: left">92</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to escape at eating and drinking, <a href="#Pg116" + class="tei tei-ref" style="text-align: left">116</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in the blood, <a href="#Pg240" class="tei tei-ref" style= + "text-align: left">240</a>, <a href="#Pg241" class="tei tei-ref" + style="text-align: left">241</a>, <a href="#Pg247" class= + "tei tei-ref" style="text-align: left">247</a>, <a href="#Pg250" + class="tei tei-ref" style="text-align: left">250</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + identified with the personal name, <a href="#Pg319" class= + "tei tei-ref" style="text-align: left">319</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of rice not to be frightened, <a href="#Pg412" class= + "tei tei-ref" style="text-align: left">412</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Souls, every man thought to have four, <a href="#Pg027" class= + "tei tei-ref" style="text-align: left">27</a>, <a href="#Pg080" + class="tei tei-ref" style="text-align: left">80</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + light and heavy, thin and fat, <a href="#Pg029" class= + "tei tei-ref" style="text-align: left">29</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + transferred to other bodies, <a href="#Pg049" class="tei tei-ref" + style="text-align: left">49</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + impounded in magic fence, <a href="#Pg056" class="tei tei-ref" + style="text-align: left">56</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + abducted by demons, <a href="#Pg058" class="tei tei-ref" style= + "text-align: left">58</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq</span></span>.; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + transmigrate into animals, <a href="#Pg065" class="tei tei-ref" + style="text-align: left">65</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + brought back in a visible form, <a href="#Pg065" class= + "tei tei-ref" style="text-align: left">65</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + caught in snares or nets, <a href="#Pg069" class="tei tei-ref" + style="text-align: left">69</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + extracted or detained by sorcerers, <a href="#Pg069" class= + "tei tei-ref" style="text-align: left">69</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in tusks of ivory, <a href="#Pg070" class="tei tei-ref" style= + "text-align: left">70</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + conjured into jars, <a href="#Pg070" class="tei tei-ref" style= + "text-align: left">70</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in boxes, <a href="#Pg070" class="tei tei-ref" style= + "text-align: left">70</a>, <a href="#Pg076" class="tei tei-ref" + style="text-align: left">76</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + shut up in calabashes, <a href="#Pg072" class="tei tei-ref" + style="text-align: left">72</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + transferred from the living to the dead, <a href="#Pg073" class= + "tei tei-ref" style="text-align: left">73</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + gathered into a basket, <a href="#Pg072" class="tei tei-ref" + style="text-align: left">72</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + wounded and bleeding, <a href="#Pg073" class="tei tei-ref" style= + "text-align: left">73</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to be in portraits, <a href="#Pg096" class="tei tei-ref" + style="text-align: left">96</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of beasts respected, <a href="#Pg223" class="tei tei-ref" + style="text-align: left">223</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the dead all malignant, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cannot go to the spirit-land till the flesh has decayed from + their bones, <a href="#Pg372" class="tei tei-ref" style= + "text-align: left">372</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">5</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of the slain, propitiation of, <a href="#Pg166" class= + "tei tei-ref" style="text-align: left">166</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sovereignty, reluctance to accept the, on account of its burdens, + <a href="#Pg017" class="tei tei-ref" style= + "text-align: left">17</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spells cast by strangers, <a href="#Pg112" class="tei tei-ref" + style="text-align: left">112</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + at hair-cutting, <a href="#Pg264" class="tei tei-ref" style= + "text-align: left">264</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spenser, Edmund, <a href="#Pg244" class="tei tei-ref" style= + "text-align: left">244</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spices used in exorcism of demons, <a href="#Pg105" class= + "tei tei-ref" style="text-align: left">105</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spirit of dead apparently supposed to decay with the body, + <a href="#Pg372" class="tei tei-ref" style= + "text-align: left">372</a> + </div> + </div><span class="tei tei-pb" id="page443">[pg 443]</span><a name= + "Pg443" id="Pg443" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spirits averse to iron, <a href="#Pg232" class="tei tei-ref" + style="text-align: left">232</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— of land, conciliation of the, <a href="#Pg110" class= + "tei tei-ref" style="text-align: left">110</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spiritual power, its divorce from temporal power, <a href= + "#Pg017" class="tei tei-ref" style="text-align: left">17</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spitting forbidden, <a href="#Pg196" class="tei tei-ref" style= + "text-align: left">196</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as a protective charm, <a href="#Pg279" class="tei tei-ref" + style="text-align: left">279</a>, <a href="#Pg286" class= + "tei tei-ref" style="text-align: left">286</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + upon knots as a charm, <a href="#Pg302" class="tei tei-ref" + style="text-align: left">302</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spittle effaced or concealed, <a href="#Pg288" class= + "tei tei-ref" style="text-align: left">288</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg287" class="tei tei-ref" style= + "text-align: left">287</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used in magic, <a href="#Pg268" class="tei tei-ref" style= + "text-align: left">268</a>, <a href="#Pg269" class="tei tei-ref" + style="text-align: left">269</a>, <a href="#Pg287" class= + "tei tei-ref" style="text-align: left">287</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + used in making a covenant, <a href="#Pg290" class="tei tei-ref" + style="text-align: left">290</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spoil taken from enemy purified, <a href="#Pg177" class= + "tei tei-ref" style="text-align: left">177</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spoons used in eating by tabooed persons, <a href="#Pg141" class= + "tei tei-ref" style="text-align: left">141</a>, <a href="#Pg148" + class="tei tei-ref" style="text-align: left">148</a>, <a href= + "#Pg189" class="tei tei-ref" style="text-align: left">189</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sprained leg, cure for, <a href="#Pg304" class="tei tei-ref" + style="text-align: left">304</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Spring and summer, myths of divinities and spirits to be told + only in, <a href="#Pg384" class="tei tei-ref" style= + "text-align: left">384</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sprinkling with holy water, <a href="#Pg285" class="tei tei-ref" + style="text-align: left">285</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + St. Sylvester's Day, <a href="#Pg088" class="tei tei-ref" style= + "text-align: left">88</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Stabbing reflections in water to injure the persons reflected, + <a href="#Pg093" class="tei tei-ref" style= + "text-align: left">93</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Stade, Hans, captive among Brazilian Indians, <a href="#Pg231" + class="tei tei-ref" style="text-align: left">231</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Standard of conduct shifted from natural to supernatural basis, + <a href="#Pg213" class="tei tei-ref" style= + "text-align: left">213</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Stepping over persons or things forbidden, <a href="#Pg159" + class="tei tei-ref" style="text-align: left">159</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg194" class= + "tei tei-ref" style="text-align: left">194</a>, <a href="#Pg423" + class="tei tei-ref" style="text-align: left">423</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + over dead panther, <a href="#Pg219" class="tei tei-ref" style= + "text-align: left">219</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Jumping" class="tei tei-ref" style= + "text-align: left">Jumping</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Stone knives and arrow-heads used in religious ritual, <a href= + "#Pg228" class="tei tei-ref" style="text-align: left">228</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Stones on which a man's shadow should not fall, <a href="#Pg080" + class="tei tei-ref" style="text-align: left">80</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Storms caused by cutting or combing the hair, <a href="#Pg271" + class="tei tei-ref" style="text-align: left">271</a>, <a href= + "#Pg282" class="tei tei-ref" style="text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Strange land, ceremonies at entering a, <a href="#Pg109" class= + "tei tei-ref" style="text-align: left">109</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Strangers, taboos on intercourse with, <a href="#Pg101" class= + "tei tei-ref" style="text-align: left">101</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + suspected of practising magical arts, <a href="#Pg102" class= + "tei tei-ref" style="text-align: left">102</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + ceremonies at the reception of, <a href="#Pg102" class= + "tei tei-ref" style="text-align: left">102</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + dread of, <a href="#Pg102" class="tei tei-ref" style= + "text-align: left">102</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + spells cast by, <a href="#Pg112" class="tei tei-ref" style= + "text-align: left">112</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + killed, <a href="#Pg113" class="tei tei-ref" style= + "text-align: left">113</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + String or thread used to tie soul to body, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg043" class= + "tei tei-ref" style="text-align: left">43</a>, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Strings, knotted, as amulets, <a href="#Pg309" class= + "tei tei-ref" style="text-align: left">309</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Cords" class="tei tei-ref" style= + "text-align: left">Cords</a>, <a href="#Index-Threads" class= + "tei tei-ref" style="text-align: left">Threads</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left">“Strong + names”</span> of kings of Dahomey, <a href="#Pg374" class= + "tei tei-ref" style="text-align: left">374</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sulka, the, <a href="#Pg151" class="tei tei-ref" style= + "text-align: left">151</a>, <a href="#Pg331" class="tei tei-ref" + style="text-align: left">331</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sultan Bayazid and his soul, <a href="#Pg050" class="tei tei-ref" + style="text-align: left">50</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sultans veiled, <a href="#Pg120" class="tei tei-ref" style= + "text-align: left">120</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sumba, custom as to the names of princes in the island of, + <a href="#Pg376" class="tei tei-ref" style= + "text-align: left">376</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Summer, myths of gods and spirits not to be told in, <a href= + "#Pg385" class="tei tei-ref" style="text-align: left">385</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— and winter, personal names different in, <a href="#Pg386" + class="tei tei-ref" style="text-align: left">386</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sun not allowed to shine on sacred persons, <a href="#Pg003" + class="tei tei-ref" style="text-align: left">3</a>, <a href= + "#Pg004" class="tei tei-ref" style="text-align: left">4</a>, + <a href="#Pg006" class="tei tei-ref" style= + "text-align: left">6</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -god draws away souls, <a href="#Pg064" class="tei tei-ref" + style="text-align: left">64</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sunda, tabooed words in, <a href="#Pg341" class="tei tei-ref" + style="text-align: left">341</a>, <a href="#Pg415" class= + "tei tei-ref" style="text-align: left">415</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Supernatural basis of morality, <a href="#Pg213" class= + "tei tei-ref" style="text-align: left">213</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Supernatural beings, their names tabooed, <a href="#Pg384" class= + "tei tei-ref" style="text-align: left">384</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Superstition a crutch to morality, <a href="#Pg219" class= + "tei tei-ref" style="text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Swaheli charm, <a href="#Pg305" class="tei tei-ref" style= + "text-align: left">305</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sweating as a purification, <a href="#Pg142" class="tei tei-ref" + style="text-align: left">142</a>, <a href="#Pg184" class= + "tei tei-ref" style="text-align: left">184</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Swelling and inflammation thought to be caused by eating out of + sacred vessels or by wearing sacred garments, <a href="#Pg004" + class="tei tei-ref" style="text-align: left">4</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Sympathetic connexion between a person and the severed parts of + his body, <a href="#Pg267" class="tei tei-ref" style= + "text-align: left">267</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg283" class= + "tei tei-ref" style="text-align: left">283</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— magic, <a href="#Pg164" class="tei tei-ref" style= + "text-align: left">164</a>, <a href="#Pg201" class="tei tei-ref" + style="text-align: left">201</a>, <a href="#Pg204" class= + "tei tei-ref" style="text-align: left">204</a>, <a href="#Pg258" + class="tei tei-ref" style="text-align: left">258</a>, <a href= + "#Pg268" class="tei tei-ref" style="text-align: left">268</a>, + <a href="#Pg287" class="tei tei-ref" style= + "text-align: left">287</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Synonyms adopted in order to avoid naming the dead, <a href= + "#Pg359" class="tei tei-ref" style="text-align: left">359</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in the Zulu language, <a href="#Pg377" class="tei tei-ref" style= + "text-align: left">377</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in the Maori language, <a href="#Pg381" class="tei tei-ref" + style="text-align: left">381</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Taboo of chiefs and kings in Tonga, <a href="#Pg133" class= + "tei tei-ref" style="text-align: left">133</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of chiefs in New Zealand, <a href="#Pg134" class="tei tei-ref" + style="text-align: left">134</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + Esquimaux theory of, <a href="#Pg210" class="tei tei-ref" style= + "text-align: left">210</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the meaning of, <a href="#Pg224" class="tei tei-ref" style= + "text-align: left">224</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— rajah and chief, <a href="#Pg024" class="tei tei-ref" style= + "text-align: left">24</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tabooed acts, <a href="#Pg101" class="tei tei-ref" style= + "text-align: left">101</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— hands, <a href="#Pg138" class="tei tei-ref" style= + "text-align: left">138</a>, <a href="#Pg140" class="tei tei-ref" + style="text-align: left">140</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg146" class= + "tei tei-ref" style="text-align: left">146</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg158" class= + "tei tei-ref" style="text-align: left">158</a>, <a href="#Pg159" + class="tei tei-ref" style="text-align: left">159</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— persons, <a href="#Pg131" class="tei tei-ref" style= + "text-align: left">131</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + secluded, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— things, <a href="#Pg224" class="tei tei-ref" style= + "text-align: left">224</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— words, <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Taboos, royal and priestly, <a href="#Pg001" class="tei tei-ref" + style="text-align: left">1</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on intercourse with strangers, <a href="#Pg101" class= + "tei tei-ref" style="text-align: left">101</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on eating and drinking, <a href="#Pg116" class="tei tei-ref" + style="text-align: left">116</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on shewing the face, <a href="#Pg120" class="tei tei-ref" style= + "text-align: left">120</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on quitting the house, <a href="#Pg122" class="tei tei-ref" + style="text-align: left">122</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on leaving food over, <a href="#Pg126" class="tei tei-ref" style= + "text-align: left">126</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on persons who have handled the dead, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on warriors, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on manslayers, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + imposed on murderers, <a href="#Pg187" class="tei tei-ref" style= + "text-align: left">187</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + imposed on hunters and fishers, <a href="#Pg190" class= + "tei tei-ref" style="text-align: left">190</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + transformed into ethical precepts, <a href="#Pg214" class= + "tei tei-ref" style="text-align: left">214</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + survivals of, in morality, <a href="#Pg218" class="tei tei-ref" + style="text-align: left">218</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as spiritual insulators, <a href="#Pg224" class="tei tei-ref" + style="text-align: left">224</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on sharp weapons, <a href="#Pg237" class="tei tei-ref" style= + "text-align: left">237</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on blood, <a href="#Pg239" class="tei tei-ref" style= + "text-align: left">239</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + relating to the head, <a href="#Pg252" class="tei tei-ref" style= + "text-align: left">252</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on hair, <a href="#Pg258" class="tei tei-ref" style= + "text-align: left">258</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on spittle, <a href="#Pg287" class="tei tei-ref" style= + "text-align: left">287</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on foods, <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on knots and rings, <a href="#Pg293" class="tei tei-ref" style= + "text-align: left">293</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on words, <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg392" class= + "tei tei-ref" style="text-align: left">392</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on personal names, <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on names of relations, <a href="#Pg335" class="tei tei-ref" + style="text-align: left">335</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on the names of the dead, <a href="#Pg349" class="tei tei-ref" + style="text-align: left">349</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on names of kings and chiefs, <a href="#Pg374" class= + "tei tei-ref" style="text-align: left">374</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on names of supernatural beings, <a href="#Pg384" class= + "tei tei-ref" style="text-align: left">384</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on names of gods, <a href="#Pg387" class="tei tei-ref" style= + "text-align: left">387</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— observed by the Mikado, <a href="#Pg003" class="tei tei-ref" + style="text-align: left">3</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by headmen in Assam, <a href="#Pg011" class="tei tei-ref" style= + "text-align: left">11</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by ancient kings of Ireland, <a href="#Pg011" class="tei tei-ref" + style="text-align: left">11</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by the Flamen Dialis, <a href="#Pg013" class="tei tei-ref" style= + "text-align: left">13</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by the Bodia or Bodio, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + by sacred milkmen among the Todas, <a href="#Pg016" class= + "tei tei-ref" style="text-align: left">16</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tahiti, <a href="#Pg255" class="tei tei-ref" style= + "text-align: left">255</a> + </div> + </div><span class="tei tei-pb" id="page444">[pg 444]</span><a name= + "Pg444" id="Pg444" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tahiti, kings of, <a href="#Pg226" class="tei tei-ref" style= + "text-align: left">226</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + abdicate on birth of a son, <a href="#Pg020" class="tei tei-ref" + style="text-align: left">20</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their names not to be pronounced, <a href="#Pg381" class= + "tei tei-ref" style="text-align: left">381</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tails of cats docked as a magical precaution, <a href="#Pg128" + class="tei tei-ref" style="text-align: left">128</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tales, wandering souls in popular, <a href="#Pg049" class= + "tei tei-ref" style="text-align: left">49</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tara, the old capital of Ireland, <a href="#Pg011" class= + "tei tei-ref" style="text-align: left">11</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tartar Khan, ceremony at visiting a, <a href="#Pg114" class= + "tei tei-ref" style="text-align: left">114</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Teeth" id="Index-Teeth" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Teeth, loss of, supposed effect of breaking a taboo, <a href= + "#Pg140" class="tei tei-ref" style="text-align: left">140</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + loosened by angry ghosts, <a href="#Pg186" class="tei tei-ref" + style="text-align: left">186</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + as a rain-charm, <a href="#Pg271" class="tei tei-ref" style= + "text-align: left">271</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + extracted, kept against the resurrection, <a href="#Pg280" class= + "tei tei-ref" style="text-align: left">280</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Tooth" class="tei tei-ref" style= + "text-align: left">Tooth</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Temple at Jerusalem, the, <a href="#Pg230" class="tei tei-ref" + style="text-align: left">230</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Temporary reincarnation of the dead in their living namesakes, + <a href="#Pg371" class="tei tei-ref" style= + "text-align: left">371</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Tendi" id="Index-Tendi" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Tendi</span></span>, Batta word for soul, + <a href="#Pg045" class="tei tei-ref" style= + "text-align: left">45</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Tondi" class="tei tei-ref" style= + "text-align: left">Tondi</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tepehuanes, the, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Terms of relationship used as terms of address, <a href="#Pg324" + class="tei tei-ref" style="text-align: left">324</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thakambau, <a href="#Pg131" class="tei tei-ref" style= + "text-align: left">131</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thebes in Egypt, priestly kings of, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Theocracies in America, <a href="#Pg006" class="tei tei-ref" + style="text-align: left">6</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thesmophoria, release of prisoners at, <a href="#Pg316" class= + "tei tei-ref" style="text-align: left">316</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thessalian witch, <a href="#Pg390" class="tei tei-ref" style= + "text-align: left">390</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Things tabooed, <a href="#Pg224" class="tei tei-ref" style= + "text-align: left">224</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thompson Indians of British Columbia, <a href="#Pg037" class= + "tei tei-ref" style="text-align: left">37</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs of mourners among the, <a href="#Pg142" class= + "tei tei-ref" style="text-align: left">142</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thomson, Joseph, <a href="#Pg098" class="tei tei-ref" style= + "text-align: left">98</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thorn bushes to keep off ghosts, <a href="#Pg142" class= + "tei tei-ref" style="text-align: left">142</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thread or string used to tie soul to body, <a href="#Pg032" + class="tei tei-ref" style="text-align: left">32</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg043" class= + "tei tei-ref" style="text-align: left">43</a>, <a href="#Pg051" + class="tei tei-ref" style="text-align: left">51</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Threads" id="Index-Threads" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Threads, knotted, in magic, <a href="#Pg303" class="tei tei-ref" + style="text-align: left">303</a>, <a href="#Pg304" class= + "tei tei-ref" style="text-align: left">304</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg307" class= + "tei tei-ref" style="text-align: left">307</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Three knots in magic, <a href="#Pg304" class="tei tei-ref" style= + "text-align: left">304</a>, <a href="#Pg305" class="tei tei-ref" + style="text-align: left">305</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thumbs snapped to prevent the departure of the soul, <a href= + "#Pg031" class="tei tei-ref" style="text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thunderstorms caused by cut hair, <a href="#Pg271" class= + "tei tei-ref" style="text-align: left">271</a>, <a href="#Pg282" + class="tei tei-ref" style="text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Thurn, E. F. im, <a href="#Pg324" class="tei tei-ref" style= + "text-align: left">324</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tigers not called by their proper names, <a href="#Pg401" class= + "tei tei-ref" style="text-align: left">401</a>, <a href="#Pg402" + class="tei tei-ref" style="text-align: left">402</a>, <a href= + "#Pg403" class="tei tei-ref" style="text-align: left">403</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg410" class= + "tei tei-ref" style="text-align: left">410</a>, <a href="#Pg415" + class="tei tei-ref" style="text-align: left">415</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + called dogs, <a href="#Pg402" class="tei tei-ref" style= + "text-align: left">402</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + called jackals, <a href="#Pg402" class="tei tei-ref" style= + "text-align: left">402</a>, <a href="#Pg403" class="tei tei-ref" + style="text-align: left">403</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Timines of Sierra Leone, <a href="#Pg018" class="tei tei-ref" + style="text-align: left">18</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Timor, fetish or taboo rajah in, <a href="#Pg024" class= + "tei tei-ref" style="text-align: left">24</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + customs as to war in, <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tin ore, Malay superstitions as to, <a href="#Pg407" class= + "tei tei-ref" style="text-align: left">407</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tinneh or Déné Indians, <a href="#Pg145" class="tei tei-ref" + style="text-align: left">145</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Toboongkoos of Celebes, <a href="#Pg048" class="tei tei-ref" + style="text-align: left">48</a>, <a href="#Pg078" class= + "tei tei-ref" style="text-align: left">78</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Todas, holy milkmen of the, <a href="#Pg015" class="tei tei-ref" + style="text-align: left">15</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Togoland, <a href="#Pg247" class="tei tei-ref" style= + "text-align: left">247</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tolampoos, the, <a href="#Pg319" class="tei tei-ref" style= + "text-align: left">319</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tolindoos, the, <a href="#Pg078" class="tei tei-ref" style= + "text-align: left">78</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Tondi" id="Index-Tondi" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Tondi</span></span>, Batta word for soul, + <a href="#Pg035" class="tei tei-ref" style= + "text-align: left">35</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Tendi" class="tei tei-ref" style= + "text-align: left">Tendi</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tonga, divine chiefs in, <a href="#Pg021" class="tei tei-ref" + style="text-align: left">21</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + the taboo of chiefs and kings in, <a href="#Pg133" class= + "tei tei-ref" style="text-align: left">133</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + taboos connected with the dead in, <a href="#Pg140" class= + "tei tei-ref" style="text-align: left">140</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tonquin, division of monarchy in, <a href="#Pg019" class= + "tei tei-ref" style="text-align: left">19</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + kings of, <a href="#Pg125" class="tei tei-ref" style= + "text-align: left">125</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Tooitonga</span></span>, divine chief of + Tonga, <a href="#Pg021" class="tei tei-ref" style= + "text-align: left">21</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Tooth" id="Index-Tooth" class="tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Tooth knocked out as initiatory rite, <a href="#Pg244" class= + "tei tei-ref" style="text-align: left">244</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Teeth" class="tei tei-ref" style= + "text-align: left">Teeth</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Toradjas, tabooed names among the, <a href="#Pg340" class= + "tei tei-ref" style="text-align: left">340</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their field-speech, <a href="#Pg411" class="tei tei-ref" style= + "text-align: left">411</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Touching sacred king or chief, supposed effects of, <a href= + "#Pg132" class="tei tei-ref" style="text-align: left">132</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Trading voyages, continence observed on, <a href="#Pg203" class= + "tei tei-ref" style="text-align: left">203</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tradition, historical, hampered by the taboo on the names of the + dead, <a href="#Pg363" class="tei tei-ref" style= + "text-align: left">363</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Transference of souls from the living to the dead, <a href= + "#Pg073" class="tei tei-ref" style="text-align: left">73</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of souls to other bodies, <a href="#Pg049" class="tei tei-ref" + style="text-align: left">49</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of sins, <a href="#Pg214" class="tei tei-ref" style= + "text-align: left">214</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Transgressions, need of confessing, <a href="#Pg211" class= + "tei tei-ref" style="text-align: left">211</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href="#Index-Sins" + class="tei tei-ref" style="text-align: left">Sins</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Transmigration of souls into animals, <a href="#Pg065" class= + "tei tei-ref" style="text-align: left">65</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Transylvania, the Germans of, <a href="#Pg296" class= + "tei tei-ref" style="text-align: left">296</a>, <a href="#Pg310" + class="tei tei-ref" style="text-align: left">310</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Traps set for souls, <a href="#Pg070" class="tei tei-ref" style= + "text-align: left">70</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Travail, women in, knots on their garments untied, <a href= + "#Pg294" class="tei tei-ref" style="text-align: left">294</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Childbirth" class="tei tei-ref" style= + "text-align: left">Childbirth</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Travellers, knots used as charms by, <a href="#Pg306" class= + "tei tei-ref" style="text-align: left">306</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tree-spirits, fear of, <a href="#Pg412" class="tei tei-ref" + style="text-align: left">412</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Trees, the shadows of trees sensitive, <a href="#Pg082" class= + "tei tei-ref" style="text-align: left">82</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cut hair deposited on or under, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a>, <a href="#Pg275" + class="tei tei-ref" style="text-align: left">275</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg286" class= + "tei tei-ref" style="text-align: left">286</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tuaregs, the, <a href="#Pg117" class="tei tei-ref" style= + "text-align: left">117</a>, <a href="#Pg122" class="tei tei-ref" + style="text-align: left">122</a>; their fear of ghosts, <a href= + "#Pg353" class="tei tei-ref" style="text-align: left">353</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tumleo, island of, <a href="#Pg150" class="tei tei-ref" style= + "text-align: left">150</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tupi Indians, their customs as to eating captives, <a href= + "#Pg179" class="tei tei-ref" style="text-align: left">179</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Turtle catching, taboos in connexion with, <a href="#Pg192" + class="tei tei-ref" style="text-align: left">192</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tusks of ivory, souls in, <a href="#Pg070" class="tei tei-ref" + style="text-align: left">70</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Twelfth Night, <a href="#Pg396" class="tei tei-ref" style= + "text-align: left">396</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Twins, water poured on graves of, <a href="#Pg154" class= + "tei tei-ref" style="text-align: left">154</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— father of, taboos observed by the, <a href="#Pg239" class= + "tei tei-ref" style="text-align: left">239</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + his hair shaved and nails cut, <a href="#Pg284" class= + "tei tei-ref" style="text-align: left">284</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tycoons, the, <a href="#Pg019" class="tei tei-ref" style= + "text-align: left">19</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tying the soul to the body, <a href="#Pg032" class="tei tei-ref" + style="text-align: left">32</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg043" class= + "tei tei-ref" style="text-align: left">43</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Tylor, E. B., on reincarnation of ancestors, <a href="#Pg372" + class="tei tei-ref" style="text-align: left">372</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Uganda" id="Index-Uganda" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Uganda, <a href="#Pg084" class="tei tei-ref" style= + "text-align: left">84</a>, <a href="#Pg086" class="tei tei-ref" + style="text-align: left">86</a>, <a href="#Pg112" class= + "tei tei-ref" style="text-align: left">112</a>, <a href="#Pg145" + class="tei tei-ref" style="text-align: left">145</a>, <a href= + "#Pg164" class="tei tei-ref" style="text-align: left">164</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg239" class= + "tei tei-ref" style="text-align: left">239</a>, <a href="#Pg243" + class="tei tei-ref" style="text-align: left">243</a>, <a href= + "#Pg254" class="tei tei-ref" style="text-align: left">254</a>, + <a href="#Pg263" class="tei tei-ref" style= + "text-align: left">263</a>, <a href="#Pg277" class="tei tei-ref" + style="text-align: left">277</a>, <a href="#Pg330" class= + "tei tei-ref" style="text-align: left">330</a>, <a href="#Pg369" + class="tei tei-ref" style="text-align: left">369</a>. + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">See also</span></span> <a href= + "#Index-Baganda" class="tei tei-ref" style= + "text-align: left">Baganda</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Ulster, kings of, <a href="#Pg012" class="tei tei-ref" style= + "text-align: left">12</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Unclean and sacred, correspondence of the rules regarding the, + <a href="#Pg145" class="tei tei-ref" style= + "text-align: left">145</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Uncleanness regarded as a vapour, <a href="#Pg152" class= + "tei tei-ref" style="text-align: left">152</a>, <a href="#Pg206" + class="tei tei-ref" style="text-align: left">206</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of manslayers, of menstruous and lying-in women, and of persons + who have handled the dead, <a href="#Pg169" class="tei tei-ref" + style="text-align: left">169</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of whalers, <a href="#Pg191" class="tei tei-ref" style= + "text-align: left">191</a>, <a href="#Pg207" class="tei tei-ref" + style="text-align: left">207</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of lion-killer, <a href="#Pg220" class="tei tei-ref" style= + "text-align: left">220</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + of bear-killers, <a href="#Pg221" class="tei tei-ref" style= + "text-align: left">221</a> + </div> + </div><span class="tei tei-pb" id="page445">[pg 445]</span><a name= + "Pg445" id="Pg445" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Uncovered in the open air, prohibition to be, <a href="#Pg003" + class="tei tei-ref" style="text-align: left">3</a>, <a href= + "#Pg014" class="tei tei-ref" style="text-align: left">14</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Unyoro, king of, his custom of drinking milk, <a href="#Pg119" + class="tei tei-ref" style="text-align: left">119</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + cowboy of the king of, <a href="#Pg159" class="tei tei-ref" + style="text-align: left">159</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + diet of the king of, <a href="#Pg291" class="tei tei-ref" style= + "text-align: left">291</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Vapour thought to be exhaled by lying-in women and hunters, + <a href="#Pg152" class="tei tei-ref" style= + "text-align: left">152</a>, <a href="#Pg206" class="tei tei-ref" + style="text-align: left">206</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed, of blood and corpses, <a href="#Pg210" class= + "tei tei-ref" style="text-align: left">210</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + supposed to be produced by the violation of a taboo, <a href= + "#Pg212" class="tei tei-ref" style="text-align: left">212</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Varuna, festival of, <a href="#Pg217" class="tei tei-ref" style= + "text-align: left">217</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Veiling faces to avert evil influences, <a href="#Pg120" class= + "tei tei-ref" style="text-align: left">120</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Venison, taboos concerning, <a href="#Pg208" class="tei tei-ref" + style="text-align: left">208</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Vermin from hair returned to their owner, <a href="#Pg278" class= + "tei tei-ref" style="text-align: left">278</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <a name="Index-Vessels" id="Index-Vessels" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + Vessels used by tabooed persons destroyed, <a href="#Pg004" + class="tei tei-ref" style="text-align: left">4</a>, <a href= + "#Pg131" class="tei tei-ref" style="text-align: left">131</a>, + <a href="#Pg139" class="tei tei-ref" style= + "text-align: left">139</a>, <a href="#Pg145" class="tei tei-ref" + style="text-align: left">145</a>, <a href="#Pg156" class= + "tei tei-ref" style="text-align: left">156</a>, <a href="#Pg284" + class="tei tei-ref" style="text-align: left">284</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— special, employed by tabooed persons, <a href="#Pg138" class= + "tei tei-ref" style="text-align: left">138</a>, <a href="#Pg139" + class="tei tei-ref" style="text-align: left">139</a>, <a href= + "#Pg142" class="tei tei-ref" style="text-align: left">142</a>, + <a href="#Pg143" class="tei tei-ref" style= + "text-align: left">143</a>, <a href="#Pg144" class="tei tei-ref" + style="text-align: left">144</a>, <a href="#Pg145" class= + "tei tei-ref" style="text-align: left">145</a>, <a href="#Pg146" + class="tei tei-ref" style="text-align: left">146</a>, <a href= + "#Pg147" class="tei tei-ref" style="text-align: left">147</a>, + <a href="#Pg148" class="tei tei-ref" style= + "text-align: left">148</a>, <a href="#Pg160" class="tei tei-ref" + style="text-align: left">160</a>, <a href="#Pg167" class= + "tei tei-ref" style="text-align: left">167</a>, <a href="#Pg185" + class="tei tei-ref" style="text-align: left">185</a>, <a href= + "#Pg189" class="tei tei-ref" style="text-align: left">189</a>, + <a href="#Pg197" class="tei tei-ref" style= + "text-align: left">197</a>, <a href="#Pg198" class="tei tei-ref" + style="text-align: left">198</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Victims, sacrificial, carried round city, <a href="#Pg188" class= + "tei tei-ref" style="text-align: left">188</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Vine, prohibition to walk under a, <a href="#Pg014" class= + "tei tei-ref" style="text-align: left">14</a>, <a href="#Pg248" + class="tei tei-ref" style="text-align: left">248</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Virgil, the enchantress in, <a href="#Pg305" class="tei tei-ref" + style="text-align: left">305</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + on rustic militia of Latium, <a href="#Pg311" class="tei tei-ref" + style="text-align: left">311</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Vow, hair kept unshorn during a, <a href="#Pg261" class= + "tei tei-ref" style="text-align: left">261</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg285" class= + "tei tei-ref" style="text-align: left">285</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wabondei, the, <a href="#Pg272" class="tei tei-ref" style= + "text-align: left">272</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wadai, Sultan of, <a href="#Pg120" class="tei tei-ref" style= + "text-align: left">120</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-foreign" style= + "text-align: left"><span style= + "font-style: italic">Wakan</span></span>, mysterious, sacred, + taboo, <a href="#Pg225" class="tei tei-ref" style= + "text-align: left">225</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wakelbura, the, <a href="#Pg031" class="tei tei-ref" style= + "text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wallis Island, <a href="#Pg140" class="tei tei-ref" style= + "text-align: left">140</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Walrus, taboos concerning, <a href="#Pg208" class="tei tei-ref" + style="text-align: left">208</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wanigela River, <a href="#Pg192" class="tei tei-ref" style= + "text-align: left">192</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wanika, the, <a href="#Pg247" class="tei tei-ref" style= + "text-align: left">247</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wanyamwesi, the, <a href="#Pg112" class="tei tei-ref" style= + "text-align: left">112</a>, <a href="#Pg330" class="tei tei-ref" + style="text-align: left">330</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wanyoro (Banyoro), the, <a href="#Pg278" class="tei tei-ref" + style="text-align: left">278</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + War, continence in, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a>, <a href="#Pg158" class="tei tei-ref" + style="text-align: left">158</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg161" class= + "tei tei-ref" style="text-align: left">161</a>, <a href="#Pg163" + class="tei tei-ref" style="text-align: left">163</a>, <a href= + "#Pg164" class="tei tei-ref" style="text-align: left">164</a>, + <a href="#Pg165" class="tei tei-ref" style= + "text-align: left">165</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + rules of ceremonial purity observed in, <a href="#Pg157" class= + "tei tei-ref" style="text-align: left">157</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + hair kept unshorn in, <a href="#Pg261" class="tei tei-ref" style= + "text-align: left">261</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— chief, or war king, <a href="#Pg020" class="tei tei-ref" + style="text-align: left">20</a>, <a href="#Pg021" class= + "tei tei-ref" style="text-align: left">21</a>, <a href="#Pg024" + class="tei tei-ref" style="text-align: left">24</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -dances, <a href="#Pg169" class="tei tei-ref" style= + "text-align: left">169</a>, <a href="#Pg170" class="tei tei-ref" + style="text-align: left">170</a>, <a href="#Pg178" class= + "tei tei-ref" style="text-align: left">178</a>, <a href="#Pg182" + class="tei tei-ref" style="text-align: left">182</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Warm food tabooed, <a href="#Pg189" class="tei tei-ref" style= + "text-align: left">189</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Warramunga, the, <a href="#Pg384" class="tei tei-ref" style= + "text-align: left">384</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Warriors tabooed, <a href="#Pg157" class="tei tei-ref" style= + "text-align: left">157</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Washing the head, <a href="#Pg253" class="tei tei-ref" style= + "text-align: left">253</a>. <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">See</span></span> <a href="#Index-Bathing" + class="tei tei-ref" style="text-align: left">Bathing</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Water poured as a rain-charm, <a href="#Pg154" class= + "tei tei-ref" style="text-align: left">154</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + holy, sprinkling with, <a href="#Pg285" class="tei tei-ref" + style="text-align: left">285</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— -spirits, danger of, <a href="#Pg094" class="tei tei-ref" + style="text-align: left">94</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wax figure in magic, <a href="#Pg074" class="tei tei-ref" style= + "text-align: left">74</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Weapons of manslayers, purification of, <a href="#Pg172" class= + "tei tei-ref" style="text-align: left">172</a>, <a href="#Pg182" + class="tei tei-ref" style="text-align: left">182</a>, <a href= + "#Pg219" class="tei tei-ref" style="text-align: left">219</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wedding ring, an amulet against witchcraft, <a href="#Pg314" + class="tei tei-ref" style="text-align: left">314</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Were-wolf, <a href="#Pg042" class="tei tei-ref" style= + "text-align: left">42</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Whale, solemn burial of dead, <a href="#Pg223" class= + "tei tei-ref" style="text-align: left">223</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Whalers, taboos observed by, <a href="#Pg191" class="tei tei-ref" + style="text-align: left">191</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg205" class= + "tei tei-ref" style="text-align: left">205</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wheaten flour, prohibition to touch, <a href="#Pg013" class= + "tei tei-ref" style="text-align: left">13</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + White, faces and bodies of manslayers painted, <a href="#Pg175" + class="tei tei-ref" style="text-align: left">175</a>, <a href= + "#Pg186" class="tei tei-ref" style="text-align: left">186</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + lion-killer painted, <a href="#Pg220" class="tei tei-ref" style= + "text-align: left">220</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— clay, Caffre boys at circumcision smeared with, <a href= + "#Pg156" class="tei tei-ref" style="text-align: left">156</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Whydah, king of, <a href="#Pg129" class="tei tei-ref" style= + "text-align: left">129</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Widows and widowers, customs observed by, <a href="#Pg142" class= + "tei tei-ref" style="text-align: left">142</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg144" class= + "tei tei-ref" style="text-align: left">144</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg182" class= + "tei tei-ref" style="text-align: left">182</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wied, Prince of, <a href="#Pg096" class="tei tei-ref" style= + "text-align: left">96</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wife's mother, the savage's dread of his, <a href="#Pg083" class= + "tei tei-ref" style="text-align: left">83</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + her name not to be pronounced by her son-in-law, <a href="#Pg337" + class="tei tei-ref" style="text-align: left">337</a>, <a href= + "#Pg338" class="tei tei-ref" style="text-align: left">338</a>, + <a href="#Pg343" class="tei tei-ref" style= + "text-align: left">343</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— name not to be pronounced by her husband, <a href="#Pg337" + class="tei tei-ref" style="text-align: left">337</a>, <a href= + "#Pg338" class="tei tei-ref" style="text-align: left">338</a>, + <a href="#Pg339" class="tei tei-ref" style= + "text-align: left">339</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wild beasts not called by their proper names, <a href="#Pg396" + class="tei tei-ref" style="text-align: left">396</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wilkinson, R. J., <a href="#Pg416" class="tei tei-ref" style= + "text-align: left">416</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">4</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Willow wands as disinfectants, <a href="#Pg143" class= + "tei tei-ref" style="text-align: left">143</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Windessi, in New Guinea, <a href="#Pg169" class="tei tei-ref" + style="text-align: left">169</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Winds kept in jars, <a href="#Pg005" class="tei tei-ref" style= + "text-align: left">5</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wine, the blood of the vine, <a href="#Pg248" class="tei tei-ref" + style="text-align: left">248</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + called milk, <a href="#Pg249" class="tei tei-ref" style= + "text-align: left">249</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">2</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wing-bone of eagle used to drink through, <a href="#Pg189" class= + "tei tei-ref" style="text-align: left">189</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Winter, myths of gods and spirits to be told only in, <a href= + "#Pg385" class="tei tei-ref" style="text-align: left">385</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wirajuri, the, <a href="#Pg269" class="tei tei-ref" style= + "text-align: left">269</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Witch's soul departs from her in sleep, <a href="#Pg039" class= + "tei tei-ref" style="text-align: left">39</a>, <a href="#Pg041" + class="tei tei-ref" style="text-align: left">41</a>, <a href= + "#Pg042" class="tei tei-ref" style="text-align: left">42</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Witches make use of cut hair, <a href="#Pg270" class= + "tei tei-ref" style="text-align: left">270</a>, <a href="#Pg271" + class="tei tei-ref" style="text-align: left">271</a>, <a href= + "#Pg279" class="tei tei-ref" style="text-align: left">279</a>, + <a href="#Pg282" class="tei tei-ref" style= + "text-align: left">282</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wollunqua, a mythical serpent, <a href="#Pg384" class= + "tei tei-ref" style="text-align: left">384</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wolofs of Senegambia, <a href="#Pg323" class="tei tei-ref" style= + "text-align: left">323</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wolves, charms to protect cattle from, <a href="#Pg307" class= + "tei tei-ref" style="text-align: left">307</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + not to be called by their proper names, <a href="#Pg396" class= + "tei tei-ref" style="text-align: left">396</a>, <a href="#Pg397" + class="tei tei-ref" style="text-align: left">397</a>, <a href= + "#Pg398" class="tei tei-ref" style="text-align: left">398</a>, + <a href="#Pg402" class="tei tei-ref" style= + "text-align: left">402</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Women tabooed at menstruation and childbirth, <a href="#Pg145" + class="tei tei-ref" style="text-align: left">145</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + abstinence from, during war, <a href="#Pg157" class="tei tei-ref" + style="text-align: left">157</a>, <a href="#Pg158" class= + "tei tei-ref" style="text-align: left">158</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">n.</span></span><span class="tei tei-hi" + style="text-align: left"><span style= + "vertical-align: super">1</span></span>, <a href="#Pg161" class= + "tei tei-ref" style="text-align: left">161</a>, <a href="#Pg163" + class="tei tei-ref" style="text-align: left">163</a>, <a href= + "#Pg164" class="tei tei-ref" style="text-align: left">164</a>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + in childbed holy, <a href="#Pg225" class="tei tei-ref" style= + "text-align: left">225</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">n.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + blood of, dreaded, <a href="#Pg250" class="tei tei-ref" style= + "text-align: left">250</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Women's clothes, supposed effects of touching, <a href="#Pg164" + class="tei tei-ref" style="text-align: left">164</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left">“Women's + speech”</span> among the Caffres, <a href="#Pg335" class= + "tei tei-ref" style="text-align: left">335</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Words tabooed, <a href="#Pg318" class="tei tei-ref" style= + "text-align: left">318</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + savages take a materialistic view of words, <a href="#Pg331" + class="tei tei-ref" style="text-align: left">331</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + —— common, changed because they are the names of the dead, + <a href="#Pg358" class="tei tei-ref" style= + "text-align: left">358</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>, + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + or the names of chiefs and kings, <a href="#Pg375" class= + "tei tei-ref" style="text-align: left">375</a>, <a href="#Pg376" + class="tei tei-ref" style="text-align: left">376</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sqq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + tabooed, <a href="#Pg392" class="tei tei-ref" style= + "text-align: left">392</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sqq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wounded men not allowed to drink milk, <a href="#Pg174" class= + "tei tei-ref" style="text-align: left">174</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wrist tied to prevent escape of soul, <a href="#Pg032" class= + "tei tei-ref" style="text-align: left">32</a>, <a href="#Pg043" + class="tei tei-ref" style="text-align: left">43</a>, <a href= + "#Pg051" class="tei tei-ref" style="text-align: left">51</a> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + —— bands as amulets, <a href="#Pg315" class="tei tei-ref" style= + "text-align: left">315</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Wurunjeri tribe, <a href="#Pg042" class="tei tei-ref" style= + "text-align: left">42</a> + </div> + </div><span class="tei tei-pb" id="page446">[pg 446]</span><a name= + "Pg446" id="Pg446" class="tei tei-anchor"></a> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Xenophanes, on the gods, <a href="#Pg387" class="tei tei-ref" + style="text-align: left">387</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yabim, the, <a href="#Pg151" class="tei tei-ref" style= + "text-align: left">151</a>, <a href="#Pg306" class="tei tei-ref" + style="text-align: left">306</a>, <a href="#Pg354" class= + "tei tei-ref" style="text-align: left">354</a>, <a href="#Pg386" + class="tei tei-ref" style="text-align: left">386</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yakut shaman, <a href="#Pg063" class="tei tei-ref" style= + "text-align: left">63</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yams, Feast of, <a href="#Pg123" class="tei tei-ref" style= + "text-align: left">123</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yaos, the, <a href="#Pg097" class="tei tei-ref" style= + "text-align: left">97</a> <span class="tei tei-hi" style= + "text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yawning, soul supposed to depart in, <a href="#Pg031" class= + "tei tei-ref" style="text-align: left">31</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yewe order, secret society in Togo, <a href="#Pg383" class= + "tei tei-ref" style="text-align: left">383</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Yorubas, rebirth of ancestors among the, <a href="#Pg369" class= + "tei tei-ref" style="text-align: left">369</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Zapotecs of Mexico, the pontiff of the, <a href="#Pg006" class= + "tei tei-ref" style="text-align: left">6</a> <span class= + "tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Zend-Avesta, the, on cut hair and nails, <a href="#Pg277" class= + "tei tei-ref" style="text-align: left">277</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Zeus on Mount Lycaeus, sanctuary of, <a href="#Pg088" class= + "tei tei-ref" style="text-align: left">88</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Zulu language, its diversity, <a href="#Pg377" class= + "tei tei-ref" style="text-align: left">377</a> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + Zulus, names of chiefs and kings tabooed among the, <a href= + "#Pg376" class="tei tei-ref" style="text-align: left">376</a> + <span class="tei tei-hi" style="text-align: left"><span style= + "font-style: italic">sq.</span></span>; + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 2.00em"> + their superstition as to reflections in water, <a href="#Pg091" + class="tei tei-ref" style="text-align: left">91</a> + </div> + </div> + </div> + </div> + <hr class="doublepage" /> + + <div class="tei tei-back" style= + "margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc87" id="toc87"></a> <a name="pdf88" id="pdf88"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Footnotes</span></h1> + + <dl class="tei tei-list-footnotes"> + <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href= + "#noteref_1">1.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 332 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 373 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href= + "#noteref_2">2.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, vol. i. pp. 352 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href= + "#noteref_3">3.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">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</span></span> (London, 1841), pp. + 141 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href= + "#noteref_4">4.</a></dt> + + <dd class="tei tei-notetext">W. G. Aston, <span class= + "tei tei-hi"><span style="font-style: italic">Shinto</span></span> + (<span class="tei tei-hi"><span style="font-style: italic">the Way + of the Gods</span></span>) (London, 1905), p. 41; Michel Revon, + <span class="tei tei-hi"><span style="font-style: italic">Le + Shintoïsme</span></span>, i. (Paris, 1907), pp. 189 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The Japanese word for god or deity is <span lang="ja" class= + "tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">kami</span></span>. It is thus explained by + the native scholar Motoöri, one of the chief authorities on + Japanese religion: <span class="tei tei-q">“The term <span lang= + "ja" class="tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">Kami</span></span> 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 (<span lang="ja" + class="tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">mi-tama</span></span>) 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 <span lang="ja" class="tei tei-foreign" xml:lang= + "ja"><span style="font-style: italic">Kami</span></span>. They need + not be eminent for surpassing nobleness, goodness, or + serviceableness alone. Malignant and uncanny beings are also called + <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">Kami</span></span> if only they are the + objects of general dread. Among <span lang="ja" class= + "tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">Kami</span></span> 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.”</span> + Hirata, another native authority on Japanese religion, defines + <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">kami</span></span> as a term which comprises + all things strange, wondrous, and possessing <span lang="ja" class= + "tei tei-foreign" xml:lang="ja"><span style= + "font-style: italic">isao</span></span> or virtue. And a recent + dictionary gives the following definitions: <span class= + "tei tei-q">“<span lang="ja" class="tei tei-foreign" xml:lang= + "ja"><span style="font-style: italic">Kami</span></span>. 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.”</span> See + W. G. Aston, <span class="tei tei-hi"><span style= + "font-style: italic">Shinto</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">the Way of the + Gods</span></span>), pp. 8-10, from which the foregoing quotations + are made. Mr. Aston himself considers that <span class= + "tei tei-q">“the deification of living Mikados was titular rather + than real,”</span> and he adds: <span class="tei tei-q">“I am not + aware that any specific so-called miraculous powers were + authoritatively claimed for them”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href= + "#noteref_5">5.</a></dt> + + <dd class="tei tei-notetext">M. Revon, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. 190 n.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href= + "#noteref_6">6.</a></dt> + + <dd class="tei tei-notetext">Kaempfer, <span class= + "tei tei-q">“History of Japan,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, vii. 716 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + However, Mr. W. G. Aston tells us that Kaempfer's statements + regarding the sacred character of the Mikado's person cannot be + depended on (<span class="tei tei-hi"><span style= + "font-style: italic">Shinto, the Way of the Gods</span></span>, p. + 41, note †). M. Revon quotes Kaempfer's account with the + observation that, <span class="tei tei-q">“<span lang="fr" class= + "tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">les naïvetés recèlent plus d'une idée + juste</span></span>”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">Le Shintoïsme</span></span>, vol. i. p. 191, + note <span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span>). 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href= + "#noteref_7">7.</a></dt> + + <dd class="tei tei-notetext">In Pinkerton's reprint this word + appears as <span class="tei tei-q">“mobility.”</span> I have made + the correction from a comparison with the original (Kaempfer, + <span class="tei tei-hi"><span style="font-style: italic">History + of Japan</span></span>, translated from the original Dutch + manuscript by J. G. Scheuchzer, London, 1728, vol. i. p. 150).</dd> + + <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href= + "#noteref_8">8.</a></dt> + + <dd class="tei tei-notetext">Caron, <span class= + "tei tei-q">“Account of Japan,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, vii. 613. Compare B. Varenius, <span class= + "tei tei-hi"><span style="font-style: italic">Descriptio regni + Japoniae et Siam</span></span> (Cambridge, 1673), p. 11: + <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">Nunquam attingebant + (quemadmodum et hodie id observat) pedes ipsius terram: radiis + Solis caput nunquam illustrabatur: in apertum aërem non + procedebat</span></span>,”</span> etc. The first edition of this + book was published by Elzevir at Amsterdam in 1649. The + <span class="tei tei-hi"><span style= + "font-style: italic">Geographia Generalis</span></span> of the same + writer had the honour of appearing in an edition revised and + corrected by Isaac Newton (Cambridge, at the University Press, + 1672).</dd> + + <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href= + "#noteref_9">9.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span> (Jena, 1874-75), i. + 287 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, compare pp. 353 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href= + "#noteref_10">10.</a></dt> + + <dd class="tei tei-notetext">H. Klose, <span class= + "tei tei-hi"><span style="font-style: italic">Togo unter deutscher + Flagge</span></span> (Berlin, 1899), pp. 189, 268.</dd> + + <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href= + "#noteref_11">11.</a></dt> + + <dd class="tei tei-notetext">J. B. Labat, <span class= + "tei tei-hi"><span style="font-style: italic">Relation historique + de l'Éthiopie occidentale</span></span> (Paris, 1732), i. 254 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href= + "#noteref_12">12.</a></dt> + + <dd class="tei tei-notetext">Ch. Wunenberger, <span class= + "tei tei-q">“La Mission et le royaume de Humbé, sur les bords du + Cunène,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xx. (1888) + p. 262.</dd> + + <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href= + "#noteref_13">13.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 415 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href= + "#noteref_14">14.</a></dt> + + <dd class="tei tei-notetext">Brasseur de Bourbourg, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire des nations + civilisées du Mexique et de l'Amérique-centrale</span></span>, iii. + 29 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. H. Bancroft, + <span class="tei tei-hi"><span style="font-style: italic">Native + Races of the Pacific States</span></span>, ii. 142 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href= + "#noteref_15">15.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 355.</dd> + + <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href= + "#noteref_16">16.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span> (Amsterdam, 1686), p. 336.</dd> + + <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href= + "#noteref_17">17.</a></dt> + + <dd class="tei tei-notetext">O. Baumann, <span class= + "tei tei-hi"><span style="font-style: italic">Eine afrikanische + Tropen-Insel, Fernando Póo und die Bube</span></span> (Wien und + Olmütz, 1888), pp. 103 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href= + "#noteref_18">18.</a></dt> + + <dd class="tei tei-notetext">G. Zündel, <span class= + "tei tei-q">“Land und Volk der Eweer auf der Sclavenküste in + Westafrika,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift der Gesellschaft für Erdkunde zu + Berlin</span></span>, xii. (1877) p. 402.</dd> + + <dt class="tei tei-notelabel"><a id="note_19" name="note_19" href= + "#noteref_19">19.</a></dt> + + <dd class="tei tei-notetext">Béraud, <span class="tei tei-q">“Note + sur le Dahomé,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), Vme Série, xii. (1866) p. + 377.</dd> + + <dt class="tei tei-notelabel"><a id="note_20" name="note_20" href= + "#noteref_20">20.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 263.</dd> + + <dt class="tei tei-notelabel"><a id="note_21" name="note_21" href= + "#noteref_21">21.</a></dt> + + <dd class="tei tei-notetext">Bosman's <span class= + "tei tei-q">“Guinea,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, xvi. 500.</dd> + + <dt class="tei tei-notelabel"><a id="note_22" name="note_22" href= + "#noteref_22">22.</a></dt> + + <dd class="tei tei-notetext">A. Dalzell, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Dahomey</span></span> (London, 1793), p. 15; Th. Winterbottom, + <span class="tei tei-hi"><span style="font-style: italic">An + Account of the Native Africans in the Neighbourhood of Sierra + Leone</span></span> (London, 1803), pp. 229 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_23" name="note_23" href= + "#noteref_23">23.</a></dt> + + <dd class="tei tei-notetext">J. B. L. Durand, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage au + Sénégal</span></span> (Paris, 1802), p. 55.</dd> + + <dt class="tei tei-notelabel"><a id="note_24" name="note_24" href= + "#noteref_24">24.</a></dt> + + <dd class="tei tei-notetext">W. S. Taberer (Chief Native + Commissioner for Mashonaland), <span class="tei tei-q">“Mashonaland + Natives,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the African Society</span></span>, + No. 15 (April 1905). p. 320.</dd> + + <dt class="tei tei-notelabel"><a id="note_25" name="note_25" href= + "#noteref_25">25.</a></dt> + + <dd class="tei tei-notetext">A. van Gennep, <span class= + "tei tei-hi"><span style="font-style: italic">Tabou et totémisme à + Madagascar</span></span> (Paris, 1904), p. 113.</dd> + + <dt class="tei tei-notelabel"><a id="note_26" name="note_26" href= + "#noteref_26">26.</a></dt> + + <dd class="tei tei-notetext">Father Porte, <span class= + "tei tei-q">“Les Reminiscences d'un missionnaire du + Basutoland,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxviii. + (1896) p. 235.</dd> + + <dt class="tei tei-notelabel"><a id="note_27" name="note_27" href= + "#noteref_27">27.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_28" name="note_28" href= + "#noteref_28">28.</a></dt> + + <dd class="tei tei-notetext">P. J. de Arriaga, <span class= + "tei tei-hi"><span style="font-style: italic">Extirpacion de la + idolatria del Piru</span></span> (Lima, 1621), pp. 11, 132.</dd> + + <dt class="tei tei-notelabel"><a id="note_29" name="note_29" href= + "#noteref_29">29.</a></dt> + + <dd class="tei tei-notetext">W. Marsden, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Sumatra</span></span> (London, 1811), p. 301.</dd> + + <dt class="tei tei-notelabel"><a id="note_30" name="note_30" href= + "#noteref_30">30.</a></dt> + + <dd class="tei tei-notetext">A. van Gennep, <span class= + "tei tei-hi"><span style="font-style: italic">Tabou et totémisme à + Madagascar</span></span>, p. 113, quoting De Thuy, <span class= + "tei tei-hi"><span style="font-style: italic">Étude historique, + géographique et ethnographique sur la province de + Tuléar</span></span>, Notes, Rec., Expl., 1899, p. 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_31" name="note_31" href= + "#noteref_31">31.</a></dt> + + <dd class="tei tei-notetext">T. C. Hodson, <span class= + "tei tei-q">“The <span class="tei tei-foreign"><span style= + "font-style: italic">genna</span></span> amongst the Tribes of + Assam,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxvi. (1906) p. 98. The word for taboo + among these tribes is <span class="tei tei-foreign"><span style= + "font-style: italic">genna</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_32" name="note_32" href= + "#noteref_32">32.</a></dt> + + <dd class="tei tei-notetext">The Duibhlinn is the part of the + Liffey on which Dublin now stands.</dd> + + <dt class="tei tei-notelabel"><a id="note_33" name="note_33" href= + "#noteref_33">33.</a></dt> + + <dd class="tei tei-notetext">The site, marked by the remains of + some earthen forts, is now known as Rathcroghan, near Belanagare in + the county of Roscommon.</dd> + + <dt class="tei tei-notelabel"><a id="note_34" name="note_34" href= + "#noteref_34">34.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Book of Rights</span></span>, edited with + translation and notes by John O'Donovan (Dublin, 1847), pp. 3-8. + This work, comprising a list both of the prohibitions (<span class= + "tei tei-foreign"><span style= + "font-style: italic">urgharta</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">geasa</span></span>) and the prerogatives + (<span class="tei tei-foreign"><span style= + "font-style: italic">buadha</span></span>) 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, <span class="tei tei-hi"><span style= + "font-style: italic">Social History of Ancient + Ireland</span></span>, i. 310 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_35" name="note_35" href= + "#noteref_35">35.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 418 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_36" name="note_36" href= + "#noteref_36">36.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, i. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_37" name="note_37" href= + "#noteref_37">37.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire ancienne des + peuples de l'Orient classique</span></span>, ii. 759, note + <span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span>; A. Moret, <span class= + "tei tei-hi"><span style="font-style: italic">Du caractère + religieux de la royauté Pharaonique</span></span> (Paris, 1902), + pp. 314-318.</dd> + + <dt class="tei tei-notelabel"><a id="note_38" name="note_38" href= + "#noteref_38">38.</a></dt> + + <dd class="tei tei-notetext">(Sir) J. G. Scott, <span class= + "tei tei-hi"><span style="font-style: italic">Gazetteer of Upper + Burma and the Shan States</span></span>, part ii. vol. i. (Rangoon, + 1901) p. 308.</dd> + + <dt class="tei tei-notelabel"><a id="note_39" name="note_39" href= + "#noteref_39">39.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. ii. pp. 191 sq.</dd> + + <dt class="tei tei-notelabel"><a id="note_40" name="note_40" href= + "#noteref_40">40.</a></dt> + + <dd class="tei tei-notetext">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, <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographie Nordost-Afrikas: die geistige + Cultur der Danâkil, Galla und Somâl</span></span>, p. 136.</dd> + + <dt class="tei tei-notelabel"><a id="note_41" name="note_41" href= + "#noteref_41">41.</a></dt> + + <dd class="tei tei-notetext">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. <span class="tei tei-q">“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”</span> (Sir George Scott + Robertson, <span class="tei tei-hi"><span style= + "font-style: italic">The Kafirs of the Hindu Kush</span></span> + (London, 1898), p. 466).</dd> + + <dt class="tei tei-notelabel"><a id="note_42" name="note_42" href= + "#noteref_42">42.</a></dt> + + <dd class="tei tei-notetext">Similarly the Egyptian priests + abstained from beans and would not even look at them. See + Herodotus, ii. 37, with A. Wiedemann's note; Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_43" name="note_43" href= + "#noteref_43">43.</a></dt> + + <dd class="tei tei-notetext">Similarly among the Kafirs of the + Hindoo Koosh the high priest <span class="tei tei-q">“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”</span> (Sir George Scott Robertson, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 416).</dd> + + <dt class="tei tei-notelabel"><a id="note_44" name="note_44" href= + "#noteref_44">44.</a></dt> + + <dd class="tei tei-notetext">Aulus Gellius, x. 15; Plutarch, + <span class="tei tei-hi"><span style="font-style: italic">Quaest, + Rom.</span></span> 109-112; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxviii. 146; Servius on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> i. + 179, 448, iv. 518; Macrobius, <span class="tei tei-hi"><span style= + "font-style: italic">Saturn.</span></span> i. 16. 8 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Festus, p. 161 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a</span></span>, ed. C. O. Müller. For + more details see J. Marquardt, <span class= + "tei tei-hi"><span style="font-style: italic">Römische + Staatsverwaltung</span></span>, iii.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + 326 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_45" name="note_45" href= + "#noteref_45">45.</a></dt> + + <dd class="tei tei-notetext">Sir Harry Johnston, <span class= + "tei tei-hi"><span style="font-style: italic">Liberia</span></span> + (London, 1906), ii. 1076 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, quoting from Bishop Payne, + who wrote <span class="tei tei-q">“some fifty years ago.”</span> + 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 + (<span class="tei tei-hi"><span style="font-style: italic">Western + Africa</span></span>, pp. 129 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>). See below, p. 23; and + <span class="tei tei-hi"><span style="font-style: italic">The Magic + Art and the Evolution of Kings</span></span>, 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 <span class="tei tei-q">“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”</span> (J. + L. Wilson, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 129 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_46" name="note_46" href= + "#noteref_46">46.</a></dt> + + <dd class="tei tei-notetext">W. H. R. Rivers, <span class= + "tei tei-hi"><span style="font-style: italic">The + Todas</span></span> (London, 1906), pp. 98-103.</dd> + + <dt class="tei tei-notelabel"><a id="note_47" name="note_47" href= + "#noteref_47">47.</a></dt> + + <dd class="tei tei-notetext">For restrictions imposed on these + lesser milkmen see W. H. R. Rivers, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 62, 66, 67 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 72, 73, 79-81.</dd> + + <dt class="tei tei-notelabel"><a id="note_48" name="note_48" href= + "#noteref_48">48.</a></dt> + + <dd class="tei tei-notetext">W. H. R. Rivers, <span class= + "tei tei-hi"><span style="font-style: italic">The + Todas</span></span>, pp. 79-81.</dd> + + <dt class="tei tei-notelabel"><a id="note_49" name="note_49" href= + "#noteref_49">49.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art</span></span>, vol. ii. p. + 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_50" name="note_50" href= + "#noteref_50">50.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span> vol. i. pp. 354 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_51" name="note_51" href= + "#noteref_51">51.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 354 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ii. 9, 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_52" name="note_52" href= + "#noteref_52">52.</a></dt> + + <dd class="tei tei-notetext">Zweifel et Moustier, <span class= + "tei tei-q">“Voyage aux sources du Niger,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), VIme Série, xx. (1880) + p. 111.</dd> + + <dt class="tei tei-notelabel"><a id="note_53" name="note_53" href= + "#noteref_53">53.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span> (Amsterdam, 1686), p. 250.</dd> + + <dt class="tei tei-notelabel"><a id="note_54" name="note_54" href= + "#noteref_54">54.</a></dt> + + <dd class="tei tei-notetext">J. Matthews, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage to + Sierra-Leone</span></span> (London, 1791), p. 75.</dd> + + <dt class="tei tei-notelabel"><a id="note_55" name="note_55" href= + "#noteref_55">55.</a></dt> + + <dd class="tei tei-notetext">T. Winterbottom, <span class= + "tei tei-hi"><span style="font-style: italic">Account of the Native + Africans in the Neighbourhood of Sierra Leone</span></span> + (London, 1803), p. 124.</dd> + + <dt class="tei tei-notelabel"><a id="note_56" name="note_56" href= + "#noteref_56">56.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Travels of the Jesuits in + Ethiopia</span></span>, collected and historically digested by F. + Balthazar Tellez (London, 1710), pp. 197 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_57" name="note_57" href= + "#noteref_57">57.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Manners and Customs of the + Japanese</span></span>, pp. 199 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 355 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_58" name="note_58" href= + "#noteref_58">58.</a></dt> + + <dd class="tei tei-notetext">Richard, <span class= + "tei tei-q">“History of Tonquin,”</span> in Pinkerton's + <span class="tei tei-hi"><span style="font-style: italic">Voyages + and Travels</span></span>, ix. 744 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_59" name="note_59" href= + "#noteref_59">59.</a></dt> + + <dd class="tei tei-notetext">L. A. Waddell, <span class= + "tei tei-hi"><span style="font-style: italic">Among the + Himalayas</span></span> (Westminster, 1899), pp. 146 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_60" name="note_60" href= + "#noteref_60">60.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>, Second Edition (London, 1832-1836), iii. + 99 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_61" name="note_61" href= + "#noteref_61">61.</a></dt> + + <dd class="tei tei-notetext">W. W. Gill, <span class= + "tei tei-hi"><span style="font-style: italic">Myths and Songs of + the South Pacific</span></span>, pp. 293 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_62" name="note_62" href= + "#noteref_62">62.</a></dt> + + <dd class="tei tei-notetext">The late Rev. Lorimer Fison, in a + letter to the author, dated August 26, 1898.</dd> + + <dt class="tei tei-notelabel"><a id="note_63" name="note_63" href= + "#noteref_63">63.</a></dt> + + <dd class="tei tei-notetext">W. Mariner, <span class= + "tei tei-hi"><span style="font-style: italic">An Account of the + Natives of the Tonga Islands</span></span>, Second Edition (London, + 1818), ii. 75-79, 132-136.</dd> + + <dt class="tei tei-notelabel"><a id="note_64" name="note_64" href= + "#noteref_64">64.</a></dt> + + <dd class="tei tei-notetext">Strabo, vii. 3. 5, pp. 297 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> + vii. 3. 11, p. 304.</dd> + + <dt class="tei tei-notelabel"><a id="note_65" name="note_65" href= + "#noteref_65">65.</a></dt> + + <dd class="tei tei-notetext">Aristotle, <span class= + "tei tei-hi"><span style="font-style: italic">Constitution of + Athens</span></span>, iii. 2. My friend Professor Henry Jackson + kindly called my attention to this passage.</dd> + + <dt class="tei tei-notelabel"><a id="note_66" name="note_66" href= + "#noteref_66">66.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. p. 416, and above, p. + 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_67" name="note_67" href= + "#noteref_67">67.</a></dt> + + <dd class="tei tei-notetext">Miss Mary H. Kingsley in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxix. (1899) pp. 61 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_68" name="note_68" href= + "#noteref_68">68.</a></dt> + + <dd class="tei tei-notetext">T. J. Hutchinson, <span class= + "tei tei-hi"><span style="font-style: italic">Impressions of + Western Africa</span></span> (London, 1858), pp. 101 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; Le + Comte C. N. de Cardi, <span class="tei tei-q">“Ju-ju Laws and + Customs in the Niger Delta,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxix. (1899) p. 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_69" name="note_69" href= + "#noteref_69">69.</a></dt> + + <dd class="tei tei-notetext">H. Goldie, <span class= + "tei tei-hi"><span style="font-style: italic">Calabar and its + Mission</span></span>, New Edition (London, 1901), P. 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_70" name="note_70" href= + "#noteref_70">70.</a></dt> + + <dd class="tei tei-notetext">J. L. Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">Western + Africa</span></span> (London, 1856), p. 129. As to the taboos + observed by the Bodio or Bodia see above, p. <a href="#Pg015" + class="tei tei-ref">15</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_71" name="note_71" href= + "#noteref_71">71.</a></dt> + + <dd class="tei tei-notetext">Miss Mary H. Kingsley, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxix. (1899) p. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_72" name="note_72" href= + "#noteref_72">72.</a></dt> + + <dd class="tei tei-notetext">Marchoux, <span class= + "tei tei-q">“Ethnographie, Porto-Novo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue + Scientifique</span></span>, Quatrième Série, iii. (1895) pp. 595 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> This passage was pointed out + to me by Mr. N. W. Thomas.</dd> + + <dt class="tei tei-notelabel"><a id="note_73" name="note_73" href= + "#noteref_73">73.</a></dt> + + <dd class="tei tei-notetext">O. von Kotzebue, <span class= + "tei tei-hi"><span style="font-style: italic">Entdeckungs-Reise in + die Süd-See und nach der Berings-Strasse</span></span> (Weimar, + 1821), iii. 149.</dd> + + <dt class="tei tei-notelabel"><a id="note_74" name="note_74" href= + "#noteref_74">74.</a></dt> + + <dd class="tei tei-notetext">J. J. de Hollander, <span class= + "tei tei-hi"><span style="font-style: italic">Handleiding bij de + Beofening der Land- en Volkenkunde van Nederlandsch + Oost-Indië</span></span>, ii. 606 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> In + other parts of Timor the spiritual ruler is called <span class= + "tei tei-foreign"><span style="font-style: italic">Anaha + paha</span></span> or <span class="tei tei-q">“conjuror of the + land.”</span> Compare H. Zondervan, <span class="tei tei-q">“Timor + en de Timoreezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, v. (1888) + Afdeeling, mehr uitgebreide artikelen, pp. 400-402.</dd> + + <dt class="tei tei-notelabel"><a id="note_75" name="note_75" href= + "#noteref_75">75.</a></dt> + + <dd class="tei tei-notetext">A. C. Haddon, <span class= + "tei tei-hi"><span style="font-style: italic">Head-hunters, Black, + White, and Brown</span></span> (London, 1901), pp. 270-272.</dd> + + <dt class="tei tei-notelabel"><a id="note_76" name="note_76" href= + "#noteref_76">76.</a></dt> + + <dd class="tei tei-notetext">Dr. Hahl, <span class= + "tei tei-q">“Mittheilungen über Sitten und rechtliche Verhältnisse + auf Ponape,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Ethnologisches Notizblatt</span></span>, ii. + Heft 2 (Berlin, 1901), pp. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 7. The title of the + prime-minister is <span class="tei tei-foreign"><span style= + "font-style: italic">Nanekin</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_77" name="note_77" href= + "#noteref_77">77.</a></dt> + + <dd class="tei tei-notetext">R. Salvado, <span class= + "tei tei-hi"><span style="font-style: italic">Mémoires historiques + sur l'Australie</span></span> (Paris, 1854), p. 162; <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_78" name="note_78" href= + "#noteref_78">78.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1634, p. + 17; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, 1636, p. 104; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + 1639, p. 43 (Canadian reprint, Quebec, 1858).</dd> + + <dt class="tei tei-notelabel"><a id="note_79" name="note_79" href= + "#noteref_79">79.</a></dt> + + <dd class="tei tei-notetext">H. Rink, <span class= + "tei tei-hi"><span style="font-style: italic">Tales and Traditions + of the Eskimo</span></span>, 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, + <span class="tei tei-q">“The Eskimo about Bering Strait,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Eighteenth Annual Report of the Bureau of + American Ethnology</span></span>, part i. (Washington, 1899) p. + 422.</dd> + + <dt class="tei tei-notelabel"><a id="note_80" name="note_80" href= + "#noteref_80">80.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Report on the + North-Western Tribes of Canada</span></span>, p. 44 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1890</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_81" name="note_81" href= + "#noteref_81">81.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Ninth Report on the + North-Western Tribes of Canada</span></span>, p. 461 (<span class= + "tei tei-hi"><span style="font-style: italic">Report of the British + Association for 1894</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_82" name="note_82" href= + "#noteref_82">82.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span> (London, 1900), p. 47.</dd> + + <dt class="tei tei-notelabel"><a id="note_83" name="note_83" href= + "#noteref_83">83.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Études de mythologie + et d'archéologie égyptiennes</span></span> (Paris, 1893), i. 388 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. Wiedemann, <span class= + "tei tei-hi"><span style="font-style: italic">The ancient Egyptian + Doctrine of the Immortality of the Soul</span></span> (London, + 1895), pp. 10 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> 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, <span class= + "tei tei-hi"><span style="font-style: italic">Archäologische + Beiträge</span></span> (Berlin, 1847), pp. 128 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + E. Pottier, <span class="tei tei-hi"><span style= + "font-style: italic">Étude sur les lécythes blancs + attiques</span></span> (Paris, 1883), pp. 75-79; <span class= + "tei tei-hi"><span style="font-style: italic">American Journal of + Archaeology</span></span>, ii. (1886) pll. xii., xiii.; O. Kern, in + <span class="tei tei-hi"><span style="font-style: italic">Aus der + Anomia, Archäologische Beiträge Carl Robert zur Erinnerung an + Berlin dargebracht</span></span> (Berlin, 1890), pp. 89-95. Greek + artists of a later period sometimes portrayed the human soul in the + form of a butterfly (O. Jahn, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 138 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>). + There was a particular sort of butterfly to which the Greeks gave + the name of soul (ψυχή). See Aristotle, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + anim.</span></span> v. 19, p. 550 b 26, p. 551 b 13 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Quaest. conviv.</span></span> ii. 3. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_84" name="note_84" href= + "#noteref_84">84.</a></dt> + + <dd class="tei tei-notetext">W. W. Gill, <span class= + "tei tei-hi"><span style="font-style: italic">Myths and Songs of + the South Pacific</span></span> (London, 1876), p. 171.</dd> + + <dt class="tei tei-notelabel"><a id="note_85" name="note_85" href= + "#noteref_85">85.</a></dt> + + <dd class="tei tei-notetext">H. Sundermann, <span class= + "tei tei-q">“Die Insel Nias und die Mission daselbst,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Allgemeine Missions-Zeitschrift</span></span>, + Bd. xi. October 1884, p. 453.</dd> + + <dt class="tei tei-notelabel"><a id="note_86" name="note_86" href= + "#noteref_86">86.</a></dt> + + <dd class="tei tei-notetext">The late Rev. Lorimer Fison, in a + letter to the author, dated November 3, 1898.</dd> + + <dt class="tei tei-notelabel"><a id="note_87" name="note_87" href= + "#noteref_87">87.</a></dt> + + <dd class="tei tei-notetext">H. A. Rose, <span class= + "tei tei-q">“Note on Female Tattooing in the Panjâb,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxxi. (1902) p. 298.</dd> + + <dt class="tei tei-notelabel"><a id="note_88" name="note_88" href= + "#noteref_88">88.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Over de Bissoes of + heidensche priesters en priesteressen der Boeginezen</span></span> + (Amsterdam, 1872), p. 24 (reprinted from the <span class= + "tei tei-hi"><span style="font-style: italic">Verhandelingen der + Koninklijke Akademie van Wetenschappen</span></span>, Afdeeling + Letterkunde, Deel vii.).</dd> + + <dt class="tei tei-notelabel"><a id="note_89" name="note_89" href= + "#noteref_89">89.</a></dt> + + <dd class="tei tei-notetext">A. C. Haddon, <span class= + "tei tei-hi"><span style= + "font-style: italic">Head-hunters</span></span>, p. 439.</dd> + + <dt class="tei tei-notelabel"><a id="note_90" name="note_90" href= + "#noteref_90">90.</a></dt> + + <dd class="tei tei-notetext">H. Ling Roth, <span class= + "tei tei-q">“Low's Natives of Borneo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxi. (1892) p. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_91" name="note_91" href= + "#noteref_91">91.</a></dt> + + <dd class="tei tei-notetext">A. C. Haddon, <span class= + "tei tei-hi"><span style="font-style: italic">Head + hunters</span></span>, pp. 371, 396.</dd> + + <dt class="tei tei-notelabel"><a id="note_92" name="note_92" href= + "#noteref_92">92.</a></dt> + + <dd class="tei tei-notetext">H. Candelier, <span class= + "tei tei-hi"><span style="font-style: italic">Rio-Hacha et les + Indiens Goajires</span></span> (Paris, 1893), pp. 258 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_93" name="note_93" href= + "#noteref_93">93.</a></dt> + + <dd class="tei tei-notetext">R. Southey, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Brazil</span></span>, iii. 396.</dd> + + <dt class="tei tei-notelabel"><a id="note_94" name="note_94" href= + "#noteref_94">94.</a></dt> + + <dd class="tei tei-notetext">G. M. Dawson, <span class= + "tei tei-q">“On the Haida Indians of the Queen Charlotte + Islands,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Geological Survey of Canada, Report of + Progress for 1878-1879</span></span> (Montreal, 1880), pp. 123 B, + 139 B.</dd> + + <dt class="tei tei-notelabel"><a id="note_95" name="note_95" href= + "#noteref_95">95.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, ii. p. + 114, § 665.</dd> + + <dt class="tei tei-notelabel"><a id="note_96" name="note_96" href= + "#noteref_96">96.</a></dt> + + <dd class="tei tei-notetext">M. Radiguet, <span class= + "tei tei-hi"><span style="font-style: italic">Les Derniers + Sauvages</span></span> (Paris, 1882), p. 245; Matthias G——, + <span class="tei tei-hi"><span style="font-style: italic">Lettres + sur Iles les Marquises</span></span> (Paris, 1843), p. 115; Clavel, + <span class="tei tei-hi"><span style="font-style: italic">Les + Marquisiens</span></span>, p. 42 note.</dd> + + <dt class="tei tei-notelabel"><a id="note_97" name="note_97" href= + "#noteref_97">97.</a></dt> + + <dd class="tei tei-notetext">Gagnière, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de la + Propagation de la Foi</span></span>, xxxii. (1860) p. 439.</dd> + + <dt class="tei tei-notelabel"><a id="note_98" name="note_98" href= + "#noteref_98">98.</a></dt> + + <dd class="tei tei-notetext">F. Blumentritt, <span class= + "tei tei-q">“Das Stromgebiet des Rio Grande de Mindano,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Petermanns Mitteilungen</span></span>, xxxvii. + (1891) p. 111.</dd> + + <dt class="tei tei-notelabel"><a id="note_99" name="note_99" href= + "#noteref_99">99.</a></dt> + + <dd class="tei tei-notetext">A. d'Orbigny, <span class= + "tei tei-hi"><span style="font-style: italic">L'Homme + américain</span></span>, ii. 241; T. J. Hutchinson, <span class= + "tei tei-q">“The Chaco Indians,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., iii. (1865) pp. + 322 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Culturländer des + alten Amerika</span></span>, i. 476. A similar custom is observed + by the Cayuvava Indians (A. d'Orbigny, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 257).</dd> + + <dt class="tei tei-notelabel"><a id="note_100" name="note_100" + href="#noteref_100">100.</a></dt> + + <dd class="tei tei-notetext">E. Modigliani, <span class= + "tei tei-hi"><span style="font-style: italic">Un Viaggio a + Nías</span></span> (Milan, 1890), p. 283.</dd> + + <dt class="tei tei-notelabel"><a id="note_101" name="note_101" + href="#noteref_101">101.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span> (London, 1904), p. 473.</dd> + + <dt class="tei tei-notelabel"><a id="note_102" name="note_102" + href="#noteref_102">102.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Central Eskimo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Sixth Annual Report of the Bureau of + Ethnology</span></span> (Washington, 1888), pp. 613 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Among the Esquimaux of Smith Sound male mourners plug up the right + nostril and female mourners the left (E. Bessels in <span class= + "tei tei-hi"><span style="font-style: italic">American + Naturalist</span></span>, xviii. (1884) p. 877; cp. J. Murdoch, + <span class="tei tei-q">“Ethnological Results of the Point Barrow + Expedition,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Ninth Annual Report of the Bureau of + Ethnology</span></span> (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 <span class="tei tei-q">“the person who + prepares a body for burial puts rabbit's fur into his nostrils to + prevent the exhalations from entering his own lungs”</span> (Fr. + Boas, <span class="tei tei-q">“The Eskimo of Baffin Land and Hudson + Bay,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin of the American Museum of Natural + History</span></span>, xv. part i. (1901) p. 144). But this would + hardly explain the custom of stopping one nostril only.</dd> + + <dt class="tei tei-notelabel"><a id="note_103" name="note_103" + href="#noteref_103">103.</a></dt> + + <dd class="tei tei-notetext">G. F. Lyon, <span class= + "tei tei-hi"><span style="font-style: italic">Private + Journal</span></span> (London, 1824), p. 370.</dd> + + <dt class="tei tei-notelabel"><a id="note_104" name="note_104" + href="#noteref_104">104.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Ethnologie van Zuid-Celebes</span></span> (The Hague, 1875), p. + 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_105" name="note_105" + href="#noteref_105">105.</a></dt> + + <dd class="tei tei-notetext">J. L. van der Toorn, <span class= + "tei tei-q">“Het animisme bij den Minangkabauer der Padangsche + Bovenlanden,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxix. (1890) p. 56.</dd> + + <dt class="tei tei-notelabel"><a id="note_106" name="note_106" + href="#noteref_106">106.</a></dt> + + <dd class="tei tei-notetext">C. Hose and R. Shelford, <span class= + "tei tei-q">“Materials for a Study of Tatu in Borneo,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxvi. (1906) p. + 65.</dd> + + <dt class="tei tei-notelabel"><a id="note_107" name="note_107" + href="#noteref_107">107.</a></dt> + + <dd class="tei tei-notetext">W. Jochelson, <span class= + "tei tei-q">“The Koryak, Religion and Myths”</span> (Leyden and New + York, 1905), p. 103 (<span class="tei tei-hi"><span style= + "font-style: italic">Memoir of the American Museum of Natural + History, The Jesup North Pacific Expedition</span></span>, vol. vi. + part i.).</dd> + + <dt class="tei tei-notelabel"><a id="note_108" name="note_108" + href="#noteref_108">108.</a></dt> + + <dd class="tei tei-notetext">W. F. A. Zimmermann, <span class= + "tei tei-hi"><span style="font-style: italic">Die Inseln des + Indischen und Stillen Meeres</span></span> (Berlin, 1864-65), ii. + 386 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_109" name="note_109" + href="#noteref_109">109.</a></dt> + + <dd class="tei tei-notetext">Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις + ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων μοῦνον ἡ κακὴ λειφθῇ, Herodas, + <span class="tei tei-hi"><span style= + "font-style: italic">Mimiambi</span></span>, iii. 3 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + μόνον οὐκ ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, + <span class="tei tei-hi"><span style= + "font-style: italic">Orat.</span></span> xxxii. vol. i. p. 417, ed. + Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια, G. F. Abbott, + <span class="tei tei-hi"><span style= + "font-style: italic">Macedonian Folklore</span></span>, p. 193 + note; <span class="tei tei-q">“<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">mihi anima in naso esse, stabam tanquam + mortuus</span></span>,”</span> Petronius, <span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> + 62; <span class="tei tei-q">“<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">in + primis labris animam habere</span></span>,”</span> Seneca, + <span class="tei tei-hi"><span style="font-style: italic">Natur. + quaest.</span></span> iii. praef. 16; <span class= + "tei tei-q">“<span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">Voilà un pauvre malade qui a + le feu dans le corps, et l'âme sur le bout des + lèvres</span></span>,”</span> J. de Brebeuf, in <span class= + "tei tei-hi"><span style="font-style: italic">Relations des + Jésuites</span></span>, 1636, p. 113 (Canadian reprint); + <span class="tei tei-q">“This posture keeps the weary soul hanging + upon the lip; ready to leave the carcass, and yet not suffered to + take its wing,”</span> R. Bentley, <span class="tei tei-q">“Sermon + on Popery,”</span> quoted in Monk's <span class= + "tei tei-hi"><span style="font-style: italic">Life of + Bentley</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 382. In Czech they say + of a dying person that his soul is on his tongue (Br. Jelínek, in + <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der anthropolog. Gesellschaft in + Wien</span></span>, xxi. (1891) p. 22).</dd> + + <dt class="tei tei-notelabel"><a id="note_110" name="note_110" + href="#noteref_110">110.</a></dt> + + <dd class="tei tei-notetext">Compare the Greek ποτάομαι, ἀναπτερόω, + etc.</dd> + + <dt class="tei tei-notelabel"><a id="note_111" name="note_111" + href="#noteref_111">111.</a></dt> + + <dd class="tei tei-notetext">K. von den Steinen, <span class= + "tei tei-hi"><span style="font-style: italic">Unter den + Naturvölkern Zentral-Brasiliens</span></span> (Berlin, 1894), pp. + 511, 512.</dd> + + <dt class="tei tei-notelabel"><a id="note_112" name="note_112" + href="#noteref_112">112.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Seventh Report on the + North-Western Tribes of Canada</span></span>, pp. 14 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (separate reprint of the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1891</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_113" name="note_113" + href="#noteref_113">113.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, pp. 207 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_114" name="note_114" + href="#noteref_114">114.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> vii. 174. Compare Herodotus, iv. 14 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Maximus Tyríus, + <span class="tei tei-hi"><span style= + "font-style: italic">Dissert.</span></span> xvi. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_115" name="note_115" + href="#noteref_115">115.</a></dt> + + <dd class="tei tei-notetext">Br. Jelínek, <span class= + "tei tei-q">“Materialien zur Vorgeschichte und Volkskunde + Böhmens,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der anthropologischen + Gesellschaft in Wien</span></span>, xxi. (1891) p. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_116" name="note_116" + href="#noteref_116">116.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-q">“Het animisme bij de volken van den Indischen + Archipel,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">De Indische Gids</span></span>, June 1884, p. + 944.</dd> + + <dt class="tei tei-notelabel"><a id="note_117" name="note_117" + href="#noteref_117">117.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_118" name="note_118" + href="#noteref_118">118.</a></dt> + + <dd class="tei tei-notetext">E. L. M. Kühr, <span class= + "tei tei-q">“Schetsen uit Borneo's Westerafdeeling,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Nederlandsch-Indie</span></span>, xlvii. (1897) p. 57.</dd> + + <dt class="tei tei-notelabel"><a id="note_119" name="note_119" + href="#noteref_119">119.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Ethnologie van Zuid-Celebes</span></span>, p. 33; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Over de + Bissoes of heidensche priesters en priesteressen der + Boeginezen</span></span>, pp. 9 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style= + "font-style: italic">Makassaarsch-Hollandsch + Woordenboek</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">s.vv.</span></span> <span class= + "tei tei-hi"><span style="font-style: italic">Kôerróe</span></span> + and <span class="tei tei-hi"><span style= + "font-style: italic">soemāñgá</span></span>, 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 <span class="tei tei-foreign"><span style= + "font-style: italic">ápakôerróe soemāñgá</span></span>. So common + is the recall of the bird-soul among the Malays that the words + <span class="tei tei-foreign"><span style="font-style: italic">koer + (kur) semangat</span></span> (<span class="tei tei-q">“cluck! + cluck! soul!”</span>) often amount to little more than an + expression of astonishment, like our <span class="tei tei-q">“Good + gracious me!”</span> See W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, p. 47, note 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_120" name="note_120" + href="#noteref_120">120.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-q">“Over de <span class="tei tei-foreign"><span style= + "font-style: italic">âdá's</span></span> of gewoonten der + Makassaren en Boegineezen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verslagen en + Mededeelingen der koninklijke Akademie van + Wetenschappen</span></span> (Amsterdam), Afdeeling Letterkunde, + Reeks iii. Deel ii. (1885) pp. 174 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + K. Niemann, <span class="tei tei-q">“De Boegineezen en + Makassaren,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxviii.(1889) p. 281.</dd> + + <dt class="tei tei-notelabel"><a id="note_121" name="note_121" + href="#noteref_121">121.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruyt, <span class= + "tei tei-q">“Het koppensnellen der Toradja's,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verslagen en + Mededeelingen der koninklijke Akademie van + Wetenschappen</span></span> (Amsterdam), Afdeeling Letterkunde, + Reeks iv. Deel iii. (1899) p. 162.</dd> + + <dt class="tei tei-notelabel"><a id="note_122" name="note_122" + href="#noteref_122">122.</a></dt> + + <dd class="tei tei-notetext">J. L. van der Toorn, <span class= + "tei tei-q">“Het animisme bij den Minangkabauer der Padangsche + Bovenlanden,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxix. (1890) pp. 56-58. On + traces of the bird-soul in Mohammedan popular belief, see I. + Goldziher, <span class="tei tei-q">“Der Seelenvogel im islamischen + Volksglauben,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxxiii. (1903) pp. + 301-304; and on the soul in bird-form generally, see J. von + Negelein, <span class="tei tei-q">“Seele als Vogel,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxix. (1901) pp. + 357-361, 381-384.</dd> + + <dt class="tei tei-notelabel"><a id="note_123" name="note_123" + href="#noteref_123">123.</a></dt> + + <dd class="tei tei-notetext">K. von den Steinen, <span class= + "tei tei-hi"><span style="font-style: italic">Unter den + Naturvölkern Zentral-Brasiliens</span></span>, p. 340; E. F. im + Thurn, <span class="tei tei-hi"><span style= + "font-style: italic">Among the Indians of Guiana</span></span>, pp. + 344 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_124" name="note_124" + href="#noteref_124">124.</a></dt> + + <dd class="tei tei-notetext">V. Fric, <span class="tei tei-q">“Eine + Pilcomayo-Reise in den Chaco Central,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lxxxix. (1906) p. 233.</dd> + + <dt class="tei tei-notelabel"><a id="note_125" name="note_125" + href="#noteref_125">125.</a></dt> + + <dd class="tei tei-notetext">Shway Yoe, <span class= + "tei tei-hi"><span style="font-style: italic">The Burman, his Life + and Notions</span></span> (London, 1882), ii. 100.</dd> + + <dt class="tei tei-notelabel"><a id="note_126" name="note_126" + href="#noteref_126">126.</a></dt> + + <dd class="tei tei-notetext">R. Andree, <span class= + "tei tei-hi"><span style="font-style: italic">Braunschweiger + Volkskunde</span></span> (Brunswick, 1896), p. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_127" name="note_127" + href="#noteref_127">127.</a></dt> + + <dd class="tei tei-notetext">H. von Wlislocki, <span class= + "tei tei-hi"><span style="font-style: italic">Volksglaube und + Volksbrauch der Siebenbürger Sachsen</span></span> (Berlin, 1893), + p. 167.</dd> + + <dt class="tei tei-notelabel"><a id="note_128" name="note_128" + href="#noteref_128">128.</a></dt> + + <dd class="tei tei-notetext">J. L. Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">Western + Africa</span></span> (London, 1856), p. 220; A. B. Ellis, + <span class="tei tei-hi"><span style="font-style: italic">The + Ewe-speaking Peoples of the Slave Coast</span></span>, p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_129" name="note_129" + href="#noteref_129">129.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. 267. + For detention of a sleeper's soul by spirits and consequent + illness, see also Mason, quoted in A. Bastian's <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, ii. 387 note.</dd> + + <dt class="tei tei-notelabel"><a id="note_130" name="note_130" + href="#noteref_130">130.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, 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, <span class="tei tei-q">“The + Koryak, Religion and Myths,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum for Natural History, The Jesup North Pacific + Expedition</span></span>, vol. vi. part i. (Leyden and New York, + 1905) p. 110.</dd> + + <dt class="tei tei-notelabel"><a id="note_131" name="note_131" + href="#noteref_131">131.</a></dt> + + <dd class="tei tei-notetext">G. Kurze, <span class= + "tei tei-q">“Sitten und Gebräuche der Lengua-Indianer,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mitteilungen der Geographischen Gesellschaft + zu Jena</span></span>, xxiii. (1905) p. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_132" name="note_132" + href="#noteref_132">132.</a></dt> + + <dd class="tei tei-notetext">H. Ling Roth, <span class= + "tei tei-q">“Low's Natives of Borneo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxi. (1892) p. 112.</dd> + + <dt class="tei tei-notelabel"><a id="note_133" name="note_133" + href="#noteref_133">133.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, vii. (1878) p. + 273; A. Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Völkerstämme am Brahmaputra</span></span>, p. + 127. A similar story is told by the Hindoos and Malays, though the + lizard form of the soul is not mentioned. See <span class= + "tei tei-hi"><span style="font-style: italic">Panjab Notes and + Queries</span></span>, iii. p. 166, § 679; N. Annandale, + <span class="tei tei-q">“Primitive Beliefs and Customs of the + Patani Fishermen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Fasciculi Malayenses, + Anthropology</span></span>, part i. (April 1903) pp. 94 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_134" name="note_134" + href="#noteref_134">134.</a></dt> + + <dd class="tei tei-notetext">E. Gerard, <span class= + "tei tei-hi"><span style="font-style: italic">The Land beyond the + Forest</span></span>, ii. 27 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> A similar story is told in + Holland (J. W. Wolf, <span class="tei tei-hi"><span style= + "font-style: italic">Nederlandsche Sagen</span></span>, No. 250, + pp. 343 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). 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, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + Langobardorum</span></span>, 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 <span class= + "tei tei-hi"><span style="font-style: italic">De Indische + Gids</span></span>, 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, <span class="tei tei-hi"><span style= + "font-style: italic">Volksthümliches aus Schwaben</span></span>, 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 <span class= + "tei tei-hi"><span style="font-style: italic">Sächsische + Volkskunde</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Dresden, 1901), p. + 318.</dd> + + <dt class="tei tei-notelabel"><a id="note_135" name="note_135" + href="#noteref_135">135.</a></dt> + + <dd class="tei tei-notetext">Shway Yoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Burman</span></span>, ii. 103; M. and B. Ferrars, <span class= + "tei tei-hi"><span style="font-style: italic">Burma</span></span> + (London, 1900), p. 77; R. G. Woodthorpe, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxvi. (1897) p. 23; A. + Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die Völker des östlichen Asien</span></span>, + ii. 389; F. Blumentritt, <span class="tei tei-q">“Der Ahnencultus + und die religiösen Anschauungen der Malaien des + Philippinen-Archipels,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + Wiener Geogr. Gesellschaft</span></span>, 1882, p. 209; J. G. F. + Riedel, <span class="tei tei-hi"><span style= + "font-style: italic">De sluik-en kroesharige rassen tusschen + Selebes en Papua</span></span>, p. 440; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Die Landschaft Dawan oder + West-Timor,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche geographische Blätter</span></span>, + x. 280; A. C. Kruijt, <span class="tei tei-q">“Een en ander + aangaande het geestelijk en maatschapelijk leven van den + Poso-Alfoer,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xxxix. (1895) p. 4; K. von den + Steinen, <span class="tei tei-hi"><span style= + "font-style: italic">Unter den Naturvölkern + Zentral-Brasiliens</span></span>, pp. 340, 510; L. F. Gowing, + <span class="tei tei-hi"><span style="font-style: italic">Five + Thousand Miles in a Sledge</span></span> (London, 1889), p. 226; A. + C. Hollis, <span class="tei tei-hi"><span style= + "font-style: italic">The Masai</span></span> (Oxford, 1905), p. + 308. The rule is mentioned and a mystic reason assigned for it in + the <span class="tei tei-hi"><span style= + "font-style: italic">Satapatha Brâhmana</span></span> (part v. p. + 371, J. Eggeling's translation).</dd> + + <dt class="tei tei-notelabel"><a id="note_136" name="note_136" + href="#noteref_136">136.</a></dt> + + <dd class="tei tei-notetext">Rev. Lorimer Fison, in a letter to the + author dated August 26, 1898.</dd> + + <dt class="tei tei-notelabel"><a id="note_137" name="note_137" + href="#noteref_137">137.</a></dt> + + <dd class="tei tei-notetext">K. von den Steinen, <span class= + "tei tei-hi"><span style="font-style: italic">Unter den + Naturvölkern Zentral-Brasiliens</span></span>, p. 340.</dd> + + <dt class="tei tei-notelabel"><a id="note_138" name="note_138" + href="#noteref_138">138.</a></dt> + + <dd class="tei tei-notetext">Hugh Miller, <span class= + "tei tei-hi"><span style="font-style: italic">My Schools and + Schoolmasters</span></span> (Edinburgh, 1854), ch. vi. pp. 106 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_139" name="note_139" + href="#noteref_139">139.</a></dt> + + <dd class="tei tei-notetext">J. L. van der Toorn, <span class= + "tei tei-q">“Het animisme bij den Minangkabauer der Padangsche + Bovenlanden,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxix. (1890) p. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_140" name="note_140" + href="#noteref_140">140.</a></dt> + + <dd class="tei tei-notetext">N. Annandale, in <span class= + "tei tei-hi"><span style="font-style: italic">Fasciculi Malayenses, + Anthropology</span></span>, part i. (April 1903) p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_141" name="note_141" + href="#noteref_141">141.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, iii. + p. 116, § 530.</dd> + + <dt class="tei tei-notelabel"><a id="note_142" name="note_142" + href="#noteref_142">142.</a></dt> + + <dd class="tei tei-notetext">W. W. Rockhill, <span class= + "tei tei-q">“Notes on some of the Laws, Customs, and Superstitions + of Korea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">American Anthropologist</span></span>, iv. + (1891) p. 183.</dd> + + <dt class="tei tei-notelabel"><a id="note_143" name="note_143" + href="#noteref_143">143.</a></dt> + + <dd class="tei tei-notetext">W. R. S. Ralston, <span class= + "tei tei-hi"><span style="font-style: italic">Songs of the Russian + People</span></span>, pp. 117 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; F. S. Krauss, <span class= + "tei tei-hi"><span style="font-style: italic">Volksglaube und + religiöser Brauch der Südslaven</span></span> (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.</dd> + + <dt class="tei tei-notelabel"><a id="note_144" name="note_144" + href="#noteref_144">144.</a></dt> + + <dd class="tei tei-notetext">Holzmayer, <span class= + "tei tei-q">“Osiliana,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + gelehrten Estnischen Gesellschaft zu Dorpat</span></span>, vii. + (1872) No. 2, p. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_145" name="note_145" + href="#noteref_145">145.</a></dt> + + <dd class="tei tei-notetext">P. Einhorn, <span class= + "tei tei-q">“Wiederlegunge der Abgötterey,”</span> etc., reprinted + in <span class="tei tei-hi"><span style= + "font-style: italic">Scriptores rerum Livonicarun</span></span>, + ii. 645 (Riga and Leipsic, 1848).</dd> + + <dt class="tei tei-notelabel"><a id="note_146" name="note_146" + href="#noteref_146">146.</a></dt> + + <dd class="tei tei-notetext">A. de Nore, <span class= + "tei tei-hi"><span style="font-style: italic">Coutumes, mythes et + traditions des provinces de France</span></span> (Paris and Lyons, + 1846), p. 88.</dd> + + <dt class="tei tei-notelabel"><a id="note_147" name="note_147" + href="#noteref_147">147.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 387.</dd> + + <dt class="tei tei-notelabel"><a id="note_148" name="note_148" + href="#noteref_148">148.</a></dt> + + <dd class="tei tei-notetext">Bringaud, <span class="tei tei-q">“Les + Karens de la Birmanie,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xx. (1888) pp. 297 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_149" name="note_149" + href="#noteref_149">149.</a></dt> + + <dd class="tei tei-notetext">A. Henry, <span class="tei tei-q">“The + Lolos and other tribes of Western China,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxiii. (1903) p. + 102.</dd> + + <dt class="tei tei-notelabel"><a id="note_150" name="note_150" + href="#noteref_150">150.</a></dt> + + <dd class="tei tei-notetext">C. Hose and W. M'Dougall, <span class= + "tei tei-q">“The Relations between Men and Animals in + Sarawak,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxi. (1901) pp. 183 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_151" name="note_151" + href="#noteref_151">151.</a></dt> + + <dd class="tei tei-notetext">De los Reyes y Florentino, + <span class="tei tei-q">“Die religiöse Anschauungen der Ilocanen + (Luzon),”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der k. k. Geograph. Gesellschaft + in Wien</span></span>, xxxi (1888) pp. 569 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_152" name="note_152" + href="#noteref_152">152.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Seele und ihre + Erscheinungswesen in der Ethnographie</span></span>, p. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_153" name="note_153" + href="#noteref_153">153.</a></dt> + + <dd class="tei tei-notetext">H. Ward, <span class= + "tei tei-hi"><span style="font-style: italic">Five Years with the + Congo Cannibals</span></span> (London, 1890), pp. 53 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_154" name="note_154" + href="#noteref_154">154.</a></dt> + + <dd class="tei tei-notetext">A. G. Morice, <span class= + "tei tei-q">“The Western Dénés, their Manners and Customs,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Canadian Institute, + Toronto</span></span>, Third Series, vii. (1888-1889) pp. 158 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Au pays + de l'ours noir, chez les sauvages de la Colombie + Britannique</span></span> (Paris and Lyons, 1897), p. 75.</dd> + + <dt class="tei tei-notelabel"><a id="note_155" name="note_155" + href="#noteref_155">155.</a></dt> + + <dd class="tei tei-notetext">Clicteur, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de + l'Association de la Propagation de la Foi</span></span>, iv (1830) + p. 479.</dd> + + <dt class="tei tei-notelabel"><a id="note_156" name="note_156" + href="#noteref_156">156.</a></dt> + + <dd class="tei tei-notetext">M. Joustra, <span class= + "tei tei-q">“Het leven, de zeden en gewoonten der Bataks,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlvi. (1902) p. 408.</dd> + + <dt class="tei tei-notelabel"><a id="note_157" name="note_157" + href="#noteref_157">157.</a></dt> + + <dd class="tei tei-notetext">J. H. Meerwaldt, <span class= + "tei tei-q">“Gebruiken der Bataks in het maatschappelijk + leven,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, li. (1907) pp. 98 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + writer gives <span class="tei tei-foreign"><span style= + "font-style: italic">tondi</span></span> as the form of the Batak + word for <span class="tei tei-q">“soul.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_158" name="note_158" + href="#noteref_158">158.</a></dt> + + <dd class="tei tei-notetext">Dr. R. Römer, <span class= + "tei tei-q">“Bijdrage tot de Geneeskunst der Karo-Batak's,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, i. (1908) pp. 212 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_159" name="note_159" + href="#noteref_159">159.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">In Centraal + Borneo</span></span> (Leyden, 1900), i. 148, 152 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 164 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Quer + durch Borneo</span></span> (Leyden, 1904-1907), i. 112 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 125.</dd> + + <dt class="tei tei-notelabel"><a id="note_160" name="note_160" + href="#noteref_160">160.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, ii. 481.</dd> + + <dt class="tei tei-notelabel"><a id="note_161" name="note_161" + href="#noteref_161">161.</a></dt> + + <dd class="tei tei-notetext">J. Perham, <span class= + "tei tei-q">“Manangism in Borneo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Straits Branch of the Royal Asiatic Society</span></span>, No. 19 + (Singapore, 1887), p. 91, compare pp. 89, 90; H. Ling Roth, + <span class="tei tei-hi"><span style="font-style: italic">The + Natives of Sarawak and British North Borneo</span></span>, i. 274, + compare pp. 272 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_162" name="note_162" + href="#noteref_162">162.</a></dt> + + <dd class="tei tei-notetext">E. L. M. Kühr, <span class= + "tei tei-q">“Schetsen uit Borneo's Westerafdeeling,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Nederlandsch-Indië</span></span>, xlvii. (1897) pp. 60 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_163" name="note_163" + href="#noteref_163">163.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Eenige ethnografische aanteekeningen omtrent de + Toboengkoe en de Tomori,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xliv. + (1900) p. 225.</dd> + + <dt class="tei tei-notelabel"><a id="note_164" name="note_164" + href="#noteref_164">164.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Pantschatantra</span></span>, übersetzt von + Th. Benfey (Leipsic, 1859), ii. 124 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_165" name="note_165" + href="#noteref_165">165.</a></dt> + + <dd class="tei tei-notetext">J. Brandes, <span class= + "tei tei-q">“Iets over het Pape-gaai-boek, zooals het bij de + Maleiers voorkomt,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xli. (1899) pp. 480-483. A story of this + sort is quoted from the <span class="tei tei-hi"><span style= + "font-style: italic">Persian Tales</span></span> in the + <span class="tei tei-hi"><span style= + "font-style: italic">Spectator</span></span> (No. 578, Aug. 9, + 1714).</dd> + + <dt class="tei tei-notelabel"><a id="note_166" name="note_166" + href="#noteref_166">166.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Katha Sarit Ságara</span></span>, translated + by C. H. Tawney (Calcutta, 1880), i. 21 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> For + other Indian tales of the same general type, with variations in + detail, see <span class="tei tei-hi"><span style= + "font-style: italic">Lettres édifiantes et curieuses</span></span>, + Nouvelle Édition, xii. 183 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">North Indian Notes + and Queries</span></span>, iv. p. 28, § 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_167" name="note_167" + href="#noteref_167">167.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, iv. 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_168" name="note_168" + href="#noteref_168">168.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> vii. 174; Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">De genio + Socratis</span></span>, 22; Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Muscae + encomium</span></span>, 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 <span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta historicorum + Graecorum</span></span>, ed. C. Müller, v. 162; Suidas, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἐπιμενίδης. On such + reported cases in antiquity see further E. Rohde, <span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + ii. 91 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_169" name="note_169" + href="#noteref_169">169.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of Travels in Europe, Asia, and + Africa in the Seventeenth Century by Evliyā Efendī</span></span>, + 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_170" name="note_170" + href="#noteref_170">170.</a></dt> + + <dd class="tei tei-notetext">E. B. Cross, <span class= + "tei tei-q">“On the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + American Oriental Society</span></span>, iv. (1854) p. 311.</dd> + + <dt class="tei tei-notelabel"><a id="note_171" name="note_171" + href="#noteref_171">171.</a></dt> + + <dd class="tei tei-notetext">A. R. McMahon, <span class= + "tei tei-hi"><span style="font-style: italic">The Karens of the + Golden Chersonese</span></span> (London, 1876), p. 318.</dd> + + <dt class="tei tei-notelabel"><a id="note_172" name="note_172" + href="#noteref_172">172.</a></dt> + + <dd class="tei tei-notetext">F. Mason, <span class= + "tei tei-q">“Physical Character of the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Asiatic Society of Bengal</span></span>, 1866, pt. ii. pp. 28 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_173" name="note_173" + href="#noteref_173">173.</a></dt> + + <dd class="tei tei-notetext">R. G. Woodthorpe, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxvi. (1897) p. 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_174" name="note_174" + href="#noteref_174">174.</a></dt> + + <dd class="tei tei-notetext">C. J. S. F. Forbes, <span class= + "tei tei-hi"><span style="font-style: italic">British + Burma</span></span> (London, 1878), pp. 99 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Shway Yoe, <span class="tei tei-hi"><span style= + "font-style: italic">The Burman</span></span> (London, 1882), ii. + 102; A. Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die Völker des östlichen Asien</span></span>, + ii. 389.</dd> + + <dt class="tei tei-notelabel"><a id="note_175" name="note_175" + href="#noteref_175">175.</a></dt> + + <dd class="tei tei-notetext">Guerlach, <span class= + "tei tei-q">“Mœurs et superstitions des sauvages Ba-hnars,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xix. (1887) pp. 525 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_176" name="note_176" + href="#noteref_176">176.</a></dt> + + <dd class="tei tei-notetext">J. H. Neumann, <span class= + "tei tei-q">“De <span class="tei tei-foreign"><span style= + "font-style: italic">begoe</span></span> in de godsdienstige + begrippen der Karo-Bataks in de Doesoen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlvi. + (1902) p. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_177" name="note_177" + href="#noteref_177">177.</a></dt> + + <dd class="tei tei-notetext">F. Grabowsky, in <span class= + "tei tei-hi"><span style="font-style: italic">Internationales + Archiv für Ethnographie</span></span>, ii. (1889) p. 182.</dd> + + <dt class="tei tei-notelabel"><a id="note_178" name="note_178" + href="#noteref_178">178.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Eleventh Report on + the North-Western Tribes of Canada</span></span>, p. 6 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1896</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_179" name="note_179" + href="#noteref_179">179.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 414.</dd> + + <dt class="tei tei-notelabel"><a id="note_180" name="note_180" + href="#noteref_180">180.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 221 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_181" name="note_181" + href="#noteref_181">181.</a></dt> + + <dd class="tei tei-notetext">N. Ph. Wilken en J. A. Schwarz, + <span class="tei tei-q">“Het heidendom en de Islam in Bolaang + Mongondou,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xi. (1867) pp. 263 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_182" name="note_182" + href="#noteref_182">182.</a></dt> + + <dd class="tei tei-notetext">James Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span> (Melbourne, Sydney, and Adelaide, 1881), + pp. 57 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_183" name="note_183" + href="#noteref_183">183.</a></dt> + + <dd class="tei tei-notetext">W. W. Gill, <span class= + "tei tei-hi"><span style="font-style: italic">Myths and Songs of + the South Pacific</span></span> (London, 1876), pp. 171 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_184" name="note_184" + href="#noteref_184">184.</a></dt> + + <dd class="tei tei-notetext">De Flacourt, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de la grande + Isle Madagascar</span></span> (Paris, 1658), pp. 101 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_185" name="note_185" + href="#noteref_185">185.</a></dt> + + <dd class="tei tei-notetext">E. L. M. Kühr, <span class= + "tei tei-q">“Schetsen uit Borneo's Westerafdeeling,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Nederlandsch-Indië</span></span>, xlvii. (1897) pp. 61 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_186" name="note_186" + href="#noteref_186">186.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, pp. 138 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_187" name="note_187" + href="#noteref_187">187.</a></dt> + + <dd class="tei tei-notetext">Bishop Hose, <span class= + "tei tei-q">“The Contents of a Dyak Medicine Chest,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Straits Branch of the Royal Asiatic Society</span></span>, + No. 39, June 1903, p. 69.</dd> + + <dt class="tei tei-notelabel"><a id="note_188" name="note_188" + href="#noteref_188">188.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 208.</dd> + + <dt class="tei tei-notelabel"><a id="note_189" name="note_189" + href="#noteref_189">189.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 146 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_190" name="note_190" + href="#noteref_190">190.</a></dt> + + <dd class="tei tei-notetext">V. M. Mikhailovskii, <span class= + "tei tei-q">“Shamanism in Siberia and European Russia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxiv. (1895) pp. 69 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_191" name="note_191" + href="#noteref_191">191.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) pp. 363 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_192" name="note_192" + href="#noteref_192">192.</a></dt> + + <dd class="tei tei-notetext">Rev. Myron Eels, <span class= + "tei tei-q">“The Twana, Chemakum, and Klallam Indians of Washington + Territory,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Annual Report of the Smithsonian Institution + for 1887</span></span>, pt. i. pp. 677 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_193" name="note_193" + href="#noteref_193">193.</a></dt> + + <dd class="tei tei-notetext">A. Landes, <span class= + "tei tei-q">“Contes et légendes annamites,”</span> No. 76 in + <span class="tei tei-hi"><span style= + "font-style: italic">Cochinchine Française: excursions et + reconnaissances</span></span>, No. 23 (Saigon, 1885), p. 80.</dd> + + <dt class="tei tei-notelabel"><a id="note_194" name="note_194" + href="#noteref_194">194.</a></dt> + + <dd class="tei tei-notetext">Guerlach, <span class= + "tei tei-q">“Chez les sauvages Ba-hnars,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xvi. (1884) p. 436, xix. (1887) p. 453, + xxvi. (1894) pp. 142 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_195" name="note_195" + href="#noteref_195">195.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, i. 243 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_196" name="note_196" + href="#noteref_196">196.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg045" class= + "tei tei-ref">45</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_197" name="note_197" + href="#noteref_197">197.</a></dt> + + <dd class="tei tei-notetext">M. J. van Baarda, <span class= + "tei tei-q">“Fabelen, Verhalen en Overleveringen der + Galelareezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlv. (1895) p. 509.</dd> + + <dt class="tei tei-notelabel"><a id="note_198" name="note_198" + href="#noteref_198">198.</a></dt> + + <dd class="tei tei-notetext">M. T. H. Perelaer, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Beschrijving der Dajaks</span></span> (Zalt-Bommel, 1870), pp. 26 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_199" name="note_199" + href="#noteref_199">199.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Eenige + bijzonderheden betreffende de Papoeas van de Geelvinksbaai van + Nieuw-Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Neêrlandsch-Indië</span></span>, ii. (1854) pp. 375 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It is especially the souls + of children that the spirit loves to take to himself. See J. L. van + Hasselt, <span class="tei tei-q">“Die Papuastämme an der + Geelvinkbai,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mitteilungen der Geographischen Gesellschaft + zu Jena</span></span>, ix. (1891) p. 103; compare <span class= + "tei tei-hi"><span style="font-style: italic">ib.</span></span> iv. + (1886) pp. 118 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The mists seen to hang about + tree-tops are due to the power of trees to condense vapour, as to + which see Gilbert White, <span class="tei tei-hi"><span style= + "font-style: italic">Natural History of Selborne</span></span>, + part ii. letter 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_200" name="note_200" + href="#noteref_200">200.</a></dt> + + <dd class="tei tei-notetext">Fr. Valentyn, <span class= + "tei tei-hi"><span style="font-style: italic">Oud- en nieuw + Oost-Indiën</span></span>, iii. 13 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_201" name="note_201" + href="#noteref_201">201.</a></dt> + + <dd class="tei tei-notetext">Van Schmidt, <span class= + "tei tei-q">“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,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Neêrlands Indië</span></span>, 1843, dl. ii. 511 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_202" name="note_202" + href="#noteref_202">202.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xxxix. + (1895) pp. 5-8.</dd> + + <dt class="tei tei-notelabel"><a id="note_203" name="note_203" + href="#noteref_203">203.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Seele und ihre + Erscheinungswesen in der Ethnographie</span></span> (Berlin, 1868), + pp. 36 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. G. Gmelin, <span class= + "tei tei-hi"><span style="font-style: italic">Reise durch + Sibirien</span></span>, ii. 359 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + 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, <span class="tei tei-q">“Low's Natives of Borneo,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxi. (1892) p. 117; + E. L. M. Kühr, <span class="tei tei-q">“Schetsen uit Borneo's + Westerafdeeling,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlvii. (1897) pp. 62 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; F. S. A. de Clercq, + <span class="tei tei-q">“De West- en Noordkust van Nederlandsch + Nieuw-Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het kon. Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, x. (1893) + pp. 633 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_204" name="note_204" + href="#noteref_204">204.</a></dt> + + <dd class="tei tei-notetext">V. Priklonski, <span class= + "tei tei-q">“Todtengebräuche der Jakuten,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lix. (1891) pp. 81 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Über das Schamenthum bei den + Jakuten,”</span> in A. Bastian's <span class= + "tei tei-hi"><span style="font-style: italic">Allerlei aus Volks- + und Menschenkunde</span></span>, i. 218 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_205" name="note_205" + href="#noteref_205">205.</a></dt> + + <dd class="tei tei-notetext">P. N. Wilken, <span class= + "tei tei-q">“Bijdragen tot de kennis van de zeden en gewoonten der + Alfoeren in de Minahassa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, vii. + (1863) pp. 146 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Why the priest, after + restoring the soul, tells it to go away again, is not clear.</dd> + + <dt class="tei tei-notelabel"><a id="note_206" name="note_206" + href="#noteref_206">206.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel <span class= + "tei tei-q">“De Minahasa in 1825,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xviii. 523.</dd> + + <dt class="tei tei-notelabel"><a id="note_207" name="note_207" + href="#noteref_207">207.</a></dt> + + <dd class="tei tei-notetext">N. Graafland, <span class= + "tei tei-hi"><span style="font-style: italic">De + Minahassa</span></span> (Rotterdam, 1869), i. 327 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_208" name="note_208" + href="#noteref_208">208.</a></dt> + + <dd class="tei tei-notetext">Fr. Kramer, <span class= + "tei tei-q">“Der Götzendienst der Niasser,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xxxiii. (1890) + pp. 490 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_209" name="note_209" + href="#noteref_209">209.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 357.</dd> + + <dt class="tei tei-notelabel"><a id="note_210" name="note_210" + href="#noteref_210">210.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + pp. 142 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_211" name="note_211" + href="#noteref_211">211.</a></dt> + + <dd class="tei tei-notetext">J. B. Neumann, <span class= + "tei tei-q">“Het Pane- en Bila-stroomgebied op het eiland + Sumatra,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, dl. iii., + Afdeeling, meer uitgebreide artikelen, No. 2 (1886), p. 302.</dd> + + <dt class="tei tei-notelabel"><a id="note_212" name="note_212" + href="#noteref_212">212.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-q">“Religious Beliefs and Practices in Melanesia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, x. (1881) p. 281; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 267.</dd> + + <dt class="tei tei-notelabel"><a id="note_213" name="note_213" + href="#noteref_213">213.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 229</dd> + + <dt class="tei tei-notelabel"><a id="note_214" name="note_214" + href="#noteref_214">214.</a></dt> + + <dd class="tei tei-notetext">Horatio Hale, <span class= + "tei tei-hi"><span style="font-style: italic">United States + Exploring Expedition, Ethnography and Philology</span></span> + (Philadelphia, 1846), pp. 208 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare Ch. Wilkes, + <span class="tei tei-hi"><span style="font-style: italic">Narrative + of the United States Exploring Expedition</span></span> (London, + 1845), iv. 448 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Similar methods of + recovering lost souls are practised by the Haidas, Nootkas, + Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, + in <span class="tei tei-hi"><span style="font-style: italic">Fifth + Report on the North-Western Tribes of Canada</span></span>, pp. 58 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (separate reprint from the + <span class="tei tei-hi"><span style="font-style: italic">Report of + the British Association for 1889</span></span>); <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> in + <span class="tei tei-hi"><span style="font-style: italic">Sixth + Report</span></span>, etc., pp. 30, 44, 59 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 94 + (separate reprint of the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the Brit. Assoc. for + 1890</span></span>); <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> in <span class= + "tei tei-hi"><span style="font-style: italic">Ninth + Report</span></span>, etc., p. 462 (in <span class= + "tei tei-hi"><span style="font-style: italic">Report of the Brit. + Assoc. for 1894</span></span>). Kwakiutl medicine-men exhibit + captured souls in the shape of little balls of eagle down. See Fr. + Boas, in <span class="tei tei-hi"><span style= + "font-style: italic">Report of the U.S. National Museum for + 1895</span></span>, pp. 561, 575.</dd> + + <dt class="tei tei-notelabel"><a id="note_215" name="note_215" + href="#noteref_215">215.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, pp. 77 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_216" name="note_216" + href="#noteref_216">216.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 356 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_217" name="note_217" + href="#noteref_217">217.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 376.</dd> + + <dt class="tei tei-notelabel"><a id="note_218" name="note_218" + href="#noteref_218">218.</a></dt> + + <dd class="tei tei-notetext">Spenser St. John, <span class= + "tei tei-hi"><span style="font-style: italic">Life in the Forests + of the Far East</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 189; H. Ling Roth, + <span class="tei tei-hi"><span style="font-style: italic">The + Natives of Sarawak and British North Borneo</span></span>, i. 261. + Sometimes the souls resemble cotton seeds (Spenser St. John, + <span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>). Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> i. + 183.</dd> + + <dt class="tei tei-notelabel"><a id="note_219" name="note_219" + href="#noteref_219">219.</a></dt> + + <dd class="tei tei-notetext">Nieuwenhuisen en Rosenberg, + <span class="tei tei-q">“Verslag omtrent het Eiland Nias,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Verhandel. van het Batav. Genootsch. van + Kunsten en Wetenschappen</span></span>, xxx. (Batavia, 1863) p. + 116; H. von Rosenberg, <span class="tei tei-hi"><span style= + "font-style: italic">Der Malayische Archipel</span></span>, p. 174; + E. Modigliani, <span class="tei tei-hi"><span style= + "font-style: italic">Viaggio a Nías</span></span> (Milan, 1890), p. + 192.</dd> + + <dt class="tei tei-notelabel"><a id="note_220" name="note_220" + href="#noteref_220">220.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Lettre du + curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes + des Indiens soumis à ses soins,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), IIme Série, ii. (1834) + p. 178.</dd> + + <dt class="tei tei-notelabel"><a id="note_221" name="note_221" + href="#noteref_221">221.</a></dt> + + <dd class="tei tei-notetext">W. Camden, <span class= + "tei tei-hi"><span style= + "font-style: italic">Britannia</span></span> (London, 1607), p. + 792. The passage has not always been understood by Camden's + translators.</dd> + + <dt class="tei tei-notelabel"><a id="note_222" name="note_222" + href="#noteref_222">222.</a></dt> + + <dd class="tei tei-notetext">A. Moret, <span class= + "tei tei-hi"><span style="font-style: italic">Le Rituel du culte + divin journalier en Égypte</span></span> (Paris, 1902), pp. 32-35, + 83 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_223" name="note_223" + href="#noteref_223">223.</a></dt> + + <dd class="tei tei-notetext">Th. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1860), i. + 250.</dd> + + <dt class="tei tei-notelabel"><a id="note_224" name="note_224" + href="#noteref_224">224.</a></dt> + + <dd class="tei tei-notetext">W. W. Gill, <span class= + "tei tei-hi"><span style="font-style: italic">Myths and Songs of + the South Pacific</span></span>, p. 171; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Life in + the Southern Isles</span></span>, pp. 181 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + 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, <span class="tei tei-hi"><span style= + "font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 69.</dd> + + <dt class="tei tei-notelabel"><a id="note_225" name="note_225" + href="#noteref_225">225.</a></dt> + + <dd class="tei tei-notetext">J. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of + Missionary Enterprises in the South Sea Islands</span></span> + (London, 1838), pp. 93, 466 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> 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, <span class= + "tei tei-q">“The Ancient Kingdom of Kongo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Geographical + Journal</span></span>, xix. (1902) p. 554.</dd> + + <dt class="tei tei-notelabel"><a id="note_226" name="note_226" + href="#noteref_226">226.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1639, p. + 44 (Canadian reprint, Quebec, 1858).</dd> + + <dt class="tei tei-notelabel"><a id="note_227" name="note_227" + href="#noteref_227">227.</a></dt> + + <dd class="tei tei-notetext">L. J. B. Bérenger-Féraud, <span class= + "tei tei-hi"><span style="font-style: italic">Les Peuplades de la + Sénégambie</span></span> (Paris, 1879), p. 277.</dd> + + <dt class="tei tei-notelabel"><a id="note_228" name="note_228" + href="#noteref_228">228.</a></dt> + + <dd class="tei tei-notetext">Delafosse, in <span class= + "tei tei-hi"><span style= + "font-style: italic">L'Anthropologie</span></span>, xi. (1895) p. + 558.</dd> + + <dt class="tei tei-notelabel"><a id="note_229" name="note_229" + href="#noteref_229">229.</a></dt> + + <dd class="tei tei-notetext">W. H. Bentley, <span class= + "tei tei-hi"><span style="font-style: italic">Life on the + Congo</span></span> (London, 1887), p. 71.</dd> + + <dt class="tei tei-notelabel"><a id="note_230" name="note_230" + href="#noteref_230">230.</a></dt> + + <dd class="tei tei-notetext">Mary H. Kingsley, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in West + Africa</span></span> (London, 1897), pp. 461 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_231" name="note_231" + href="#noteref_231">231.</a></dt> + + <dd class="tei tei-notetext">E. L. M. Kühr, in <span class= + "tei tei-hi"><span style="font-style: italic">Internationales + Archiv für Ethnographie</span></span>, ii. (1889) p. 163; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Schetsen uit Borneo's Westerafdeeling,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Nederlandsch-Indië</span></span>, xlvii. (1897) pp. 59 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Among the Haida Indians of Queen Charlotte Islands <span class= + "tei tei-q">“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.”</span> See J. R. + Swanton, <span class="tei tei-q">“Contributions to the Ethnology of + the Haida”</span> (Leyden and New York, 1905), p. 40 (<span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, 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, <span class= + "tei tei-q">“Der Tod, das Begräbnis, etc., bei den Dajaken,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, ii. (1889) p. 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_232" name="note_232" + href="#noteref_232">232.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Allerlei aus Volks- + und Menschenkunde</span></span> (Berlin, 1888), i. 119.</dd> + + <dt class="tei tei-notelabel"><a id="note_233" name="note_233" + href="#noteref_233">233.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1637, p. + 50 (Canadian reprint, Quebec, 1858).</dd> + + <dt class="tei tei-notelabel"><a id="note_234" name="note_234" + href="#noteref_234">234.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span> (the + Hague, 1886), pp. 78 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_235" name="note_235" + href="#noteref_235">235.</a></dt> + + <dd class="tei tei-notetext">E. B. Cross, <span class= + "tei tei-q">“On the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + American Oriental Society</span></span>, iv. (1854) p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_236" name="note_236" + href="#noteref_236">236.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span> (London, 1900), pp. 568 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_237" name="note_237" + href="#noteref_237">237.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 569 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_238" name="note_238" + href="#noteref_238">238.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 574 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_239" name="note_239" + href="#noteref_239">239.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 576 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_240" name="note_240" + href="#noteref_240">240.</a></dt> + + <dd class="tei tei-notetext">Lysias, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> 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 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Andocides, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> i. + 37 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Alcibiades</span></span>, 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_241" name="note_241" + href="#noteref_241">241.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg069" class= + "tei tei-ref">69</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_242" name="note_242" + href="#noteref_242">242.</a></dt> + + <dd class="tei tei-notetext">J. B. McCullagh, in <span class= + "tei tei-hi"><span style="font-style: italic">The Church Missionary + Gleaner</span></span>, xiv. No. 164 (August 1887), p. 91. The same + account is copied from the <span class="tei tei-q">“North + Star”</span> (Sitka, Alaska, December 1888) in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of American + Folk-lore</span></span>, ii. (1889) pp. 74 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_243" name="note_243" + href="#noteref_243">243.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas in <span class= + "tei tei-hi"><span style="font-style: italic">Eleventh Report on + the North-Western Tribes of Canada</span></span>, p. 571 + (<span class="tei tei-hi"><span style="font-style: italic">Report + of the British Association for 1896</span></span>). 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, <span class="tei tei-hi"><span style= + "font-style: italic">Korte Beschrijving van het Zuid-oostelijk + Schiereiland van Celebes</span></span>, 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, + <span class="tei tei-q">“De Topantunuasu of oorspronkelijke + volksstammen van Central Selebes,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + xxxv. (1886) p. 93; J. B. Neumann, <span class="tei tei-q">“Het + Pane- en Bilastroom-gebeid,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift van het + Nederlandsch Aardrijkskundig Genootschap</span></span>, Tweede + Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 + (1886), pp. 300 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. L. van der Toorn, + <span class="tei tei-q">“Het animisme bei den + Minangkabauer,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxix. (1890) pp. 51 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Ris, <span class= + "tei tei-q">“De onderafdeeling Klein Mandailing Oeloe en + Pahantan,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlvi. (1896) p. 529; C. + Snouck Hurgronje, <span class="tei tei-hi"><span style= + "font-style: italic">De Atjéhers</span></span> (Batavia and Leyden, + 1893-4), i. 426 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, pp. 49-51, 452-455, 570 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxiv. (1895) pp. + 128, 287; Chimkievitch, <span class="tei tei-q">“Chez les Bouriates + de l'Amoor,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tour du monde</span></span>, N.S. iii. (1897) + pp. 622 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Father Ambrosoli, + <span class="tei tei-q">“Notice sur l'île de Rook,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Annales + de la Propagation de la Foi</span></span>, xxvii. (1855) p. 364; A. + Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die Völker des östlichen Asien</span></span>, + ii. 388, iii. 236; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Völkerstämme am + Brahmaputra</span></span>, p. 23; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Hügelstämme Assam's,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berlin. Gesell. für Anthropol., Ethnol. und + Urgeschichte</span></span>, 1881, p. 156; Shway Yoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Burman</span></span>, i. 283 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, ii. 101 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + M. Sproat, <span class="tei tei-hi"><span style= + "font-style: italic">Scenes and Studies of Savage + Life</span></span>, p. 214; J. Doolittle, <span class= + "tei tei-hi"><span style="font-style: italic">Social Life of the + Chinese</span></span>, pp. 110 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (ed. Paxton Hood); T. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 242; E. B. Cross, + <span class="tei tei-q">“On the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + American Oriental Society</span></span>, iv. (1854) pp. 309 sq.; A. + W. Howitt, <span class="tei tei-q">“On some Australian + Beliefs,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xiii. (1884) pp. 187 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class="tei tei-q">“On + Australian Medicine Men,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journ. Anthrop. + Inst.</span></span> xvi. (1887) p. 41; E. P. Houghton, <span class= + "tei tei-q">“On the Land Dayaks of Upper Sarawak,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Memoirs + of the Anthropological Society of London</span></span>, iii. (1870) + pp. 196 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; L. Dahle, <span class= + "tei tei-q">“Sikidy and Vintana,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Antananarivo Annual + and Madagascar Annual</span></span>, xi. (1887) pp. 320 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. Leemius, <span class= + "tei tei-hi"><span style="font-style: italic">De Lapponibus + Finmarchiae eorumque lingua, vita et religione pristina + commentatio</span></span> (Copenhagen, 1767), pp. 416 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; A. + E. Jenks, <span class="tei tei-hi"><span style= + "font-style: italic">The Bontoc Igorot</span></span> (Manilla, + 1905), pp. 199 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. G. Seligmann, + <span class="tei tei-hi"><span style="font-style: italic">The + Melanesians of British New Guinea</span></span> (Cambridge, 1910), + pp. 185 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> My friend W. Robertson Smith + suggested to me that the practice of hunting souls, which is + denounced in Ezekiel xiii. 17 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, may have been akin to + those described in the text.</dd> + + <dt class="tei tei-notelabel"><a id="note_244" name="note_244" + href="#noteref_244">244.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 440.</dd> + + <dt class="tei tei-notelabel"><a id="note_245" name="note_245" + href="#noteref_245">245.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, v. 455.</dd> + + <dt class="tei tei-notelabel"><a id="note_246" name="note_246" + href="#noteref_246">246.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 340.</dd> + + <dt class="tei tei-notelabel"><a id="note_247" name="note_247" + href="#noteref_247">247.</a></dt> + + <dd class="tei tei-notetext">N. Adriani en A. C. Kruijt, + <span class="tei tei-q">“Van Posso naar Parigi, Sigi en + Lindoe,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlii. (1898) p. 511; compare A. + C. Kruijt, <span class="tei tei-hi"><span style= + "font-style: italic">ib.</span></span> xliv. (1900) p. 247.</dd> + + <dt class="tei tei-notelabel"><a id="note_248" name="note_248" + href="#noteref_248">248.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Eenige ethnografische aanteekeningen omtrent de + Toboengkoe en de Tomori,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> xliv. (1900) p. 226.</dd> + + <dt class="tei tei-notelabel"><a id="note_249" name="note_249" + href="#noteref_249">249.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Annales de l'Association de la Propagation de + la Foi</span></span>, iv. (1830) p. 481.</dd> + + <dt class="tei tei-notelabel"><a id="note_250" name="note_250" + href="#noteref_250">250.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, in a letter to me + dated Mengo, Uganda, May 26, 1904.</dd> + + <dt class="tei tei-notelabel"><a id="note_251" name="note_251" + href="#noteref_251">251.</a></dt> + + <dd class="tei tei-notetext">R. E. Dennett, <span class= + "tei tei-q">“Bavili Notes,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xvi. (1905) p. 372; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">At the Back of the + Black Man's Mind</span></span> (London, 1906), p. 79.</dd> + + <dt class="tei tei-notelabel"><a id="note_252" name="note_252" + href="#noteref_252">252.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_253" name="note_253" + href="#noteref_253">253.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">Savage + Childhood</span></span>, p. 68.</dd> + + <dt class="tei tei-notelabel"><a id="note_254" name="note_254" + href="#noteref_254">254.</a></dt> + + <dd class="tei tei-notetext">C. W. Hobley, <span class= + "tei tei-q">“British East Africa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxiii. (1903) pp. 327 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_255" name="note_255" + href="#noteref_255">255.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, iv. 84 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_256" name="note_256" + href="#noteref_256">256.</a></dt> + + <dd class="tei tei-notetext">E. Modigliani, <span class= + "tei tei-hi"><span style="font-style: italic">Viaggio a + Nías</span></span>, p. 620, compare p. 624.</dd> + + <dt class="tei tei-notelabel"><a id="note_257" name="note_257" + href="#noteref_257">257.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 184.</dd> + + <dt class="tei tei-notelabel"><a id="note_258" name="note_258" + href="#noteref_258">258.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 176.</dd> + + <dt class="tei tei-notelabel"><a id="note_259" name="note_259" + href="#noteref_259">259.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Ninth Report on the + North-Western Tribes of Canada</span></span>, pp. 461 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (<span class="tei tei-hi"><span style="font-style: italic">Report + of the British Association for 1894</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_260" name="note_260" + href="#noteref_260">260.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, i. 94, 210 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_261" name="note_261" + href="#noteref_261">261.</a></dt> + + <dd class="tei tei-notetext">E. H. Man, <span class= + "tei tei-q">“Notes on the Nicobarese,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxviii. (1899) pp. 257-259. Compare Sir R. + C. Temple, in <span class="tei tei-hi"><span style= + "font-style: italic">Census of India, 1901</span></span>, iii. + 209.</dd> + + <dt class="tei tei-notelabel"><a id="note_262" name="note_262" + href="#noteref_262">262.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, p. 143.</dd> + + <dt class="tei tei-notelabel"><a id="note_263" name="note_263" + href="#noteref_263">263.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_264" name="note_264" + href="#noteref_264">264.</a></dt> + + <dd class="tei tei-notetext">Mohammed Ebn-Omar El-Tounsy, + <span class="tei tei-hi"><span style="font-style: italic">Voyage au + Darfour</span></span>, traduit de l'Arabe par le Dr. Perron (Paris, + 1845), p. 347.</dd> + + <dt class="tei tei-notelabel"><a id="note_265" name="note_265" + href="#noteref_265">265.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, p. 306.</dd> + + <dt class="tei tei-notelabel"><a id="note_266" name="note_266" + href="#noteref_266">266.</a></dt> + + <dd class="tei tei-notetext">[Aristotle] <span class= + "tei tei-hi"><span style="font-style: italic">Mirab. + Auscult.</span></span> 145 (157); <span class= + "tei tei-hi"><span style= + "font-style: italic">Geoponica</span></span>, 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, <span class= + "tei tei-hi"><span style= + "font-style: italic">Hierozoicon</span></span>, i. col. 833, + <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">cum ad lunam calcat + umbram canis, qui supra tectum est, canis ad eam</span></span> + [scil. hyaenam] <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">decidit, et ea illum + devorat</span></span>.”</span> Compare W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">The + Religion of the Semites</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 129.</dd> + + <dt class="tei tei-notelabel"><a id="note_267" name="note_267" + href="#noteref_267">267.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">Savage + Childhood</span></span>, p. 71.</dd> + + <dt class="tei tei-notelabel"><a id="note_268" name="note_268" + href="#noteref_268">268.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, in <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xix. (1890) p. 254.</dd> + + <dt class="tei tei-notelabel"><a id="note_269" name="note_269" + href="#noteref_269">269.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, p. 612.</dd> + + <dt class="tei tei-notelabel"><a id="note_270" name="note_270" + href="#noteref_270">270.</a></dt> + + <dd class="tei tei-notetext">M. R. Pedlow, in <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxix. (1900) p. 60.</dd> + + <dt class="tei tei-notelabel"><a id="note_271" name="note_271" + href="#noteref_271">271.</a></dt> + + <dd class="tei tei-notetext">W. Cornwallis Harris, <span class= + "tei tei-hi"><span style="font-style: italic">The Highlands of + Aethiopia</span></span> (London, 1844), i. 158.</dd> + + <dt class="tei tei-notelabel"><a id="note_272" name="note_272" + href="#noteref_272">272.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 313.</dd> + + <dt class="tei tei-notelabel"><a id="note_273" name="note_273" + href="#noteref_273">273.</a></dt> + + <dd class="tei tei-notetext">D. Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 356.</dd> + + <dt class="tei tei-notelabel"><a id="note_274" name="note_274" + href="#noteref_274">274.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">Savage + Childhood</span></span>, p. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_275" name="note_275" + href="#noteref_275">275.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, i. p. + 15, § 122.</dd> + + <dt class="tei tei-notelabel"><a id="note_276" name="note_276" + href="#noteref_276">276.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Report on the + North-Western Tribes of Canada</span></span>, pp. 92, 94 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1890</span></span>); compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> in <span class= + "tei tei-hi"><span style="font-style: italic">Seventh + Report</span></span>, etc., p. 13 (separate reprint from the + <span class="tei tei-hi"><span style="font-style: italic">Rep. + Brit. Assoc. for 1891</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_277" name="note_277" + href="#noteref_277">277.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-q">“The Jeraeil, or Initiation Ceremonies of the Kurnai + Tribe,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xiv. (1885) p. 316.</dd> + + <dt class="tei tei-notelabel"><a id="note_278" name="note_278" + href="#noteref_278">278.</a></dt> + + <dd class="tei tei-notetext">Miss Mary E. B. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore and Legends + of some Victorian Tribes</span></span> (in manuscript).</dd> + + <dt class="tei tei-notelabel"><a id="note_279" name="note_279" + href="#noteref_279">279.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_280" name="note_280" + href="#noteref_280">280.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 267.</dd> + + <dt class="tei tei-notelabel"><a id="note_281" name="note_281" + href="#noteref_281">281.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 256 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_282" name="note_282" + href="#noteref_282">282.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 280 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare J. Dawson, + <span class="tei tei-hi"><span style= + "font-style: italic">Australian Aborigines</span></span>, pp. 32 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_283" name="note_283" + href="#noteref_283">283.</a></dt> + + <dd class="tei tei-notetext">Partly from notes sent me by my friend + the Rev. J. Roscoe, partly from Sir H. Johnston's account + (<span class="tei tei-hi"><span style="font-style: italic">The + Uganda Protectorate</span></span>, ii. 688). In his printed notes + (<span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxii. (1902) p. + 39) Mr. Roscoe says that the mother-in-law <span class= + "tei tei-q">“may be in another room out of sight and speak to him + through the wall or open door.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_284" name="note_284" + href="#noteref_284">284.</a></dt> + + <dd class="tei tei-notetext">Father Picarda, <span class= + "tei tei-q">“Autour du Mandera, Notes sur l'Ouzigoua, l'Oukwéré et + l'Oudoé (Zanguebar),”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xviii. + (1886) p. 286.</dd> + + <dt class="tei tei-notelabel"><a id="note_285" name="note_285" + href="#noteref_285">285.</a></dt> + + <dd class="tei tei-notetext">Father Porte, <span class= + "tei tei-q">“Les Réminiscences d'un missionnaire du + Basutoland,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxviii. + (1896) p. 318.</dd> + + <dt class="tei tei-notelabel"><a id="note_286" name="note_286" + href="#noteref_286">286.</a></dt> + + <dd class="tei tei-notetext">H. H. Romily and Rev. George Brown, in + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, N.S. ix. (1887) pp. 9, 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_287" name="note_287" + href="#noteref_287">287.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_288" name="note_288" + href="#noteref_288">288.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-hi"><span style="font-style: italic">On the Border with + Crook</span></span>, p. 132. More evidence of the mutual avoidance + of mother-in-law and son-in-law among savages is collected in my + <span class="tei tei-hi"><span style="font-style: italic">Totemism + and Exogamy</span></span>; see the Index, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Mother-in-law.”</span> 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, <span class="tei tei-q">“Notes on the Wagogo of German + East Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 312.</dd> + + <dt class="tei tei-notelabel"><a id="note_289" name="note_289" + href="#noteref_289">289.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span>, p. 312; H. Ling Roth, <span class= + "tei tei-hi"><span style="font-style: italic">Great + Benin</span></span>, p. 119; <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xv. (1883) + p. 110; J. Roscoe, <span class="tei tei-q">“Further Notes on the + Manners and Customs of the Baganda,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxii. (1902) p. 67.</dd> + + <dt class="tei tei-notelabel"><a id="note_290" name="note_290" + href="#noteref_290">290.</a></dt> + + <dd class="tei tei-notetext">Dio Chrysostom, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> + lxvii. vol. ii. p. 230, ed. L. Dindorf.</dd> + + <dt class="tei tei-notelabel"><a id="note_291" name="note_291" + href="#noteref_291">291.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 61.</dd> + + <dt class="tei tei-notelabel"><a id="note_292" name="note_292" + href="#noteref_292">292.</a></dt> + + <dd class="tei tei-notetext">W. W. Gill, <span class= + "tei tei-hi"><span style="font-style: italic">Myths and Songs of + the South Pacific</span></span>, pp. 284 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_293" name="note_293" + href="#noteref_293">293.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat and C. O. Blagden. + <span class="tei tei-hi"><span style="font-style: italic">Pagan + Races of the Malay Peninsula</span></span> (London, 1906), ii. + 110.</dd> + + <dt class="tei tei-notelabel"><a id="note_294" name="note_294" + href="#noteref_294">294.</a></dt> + + <dd class="tei tei-notetext">The Rev. J. Roscoe, in a letter to me + dated Mengo, Uganda, May 26, 1904.</dd> + + <dt class="tei tei-notelabel"><a id="note_295" name="note_295" + href="#noteref_295">295.</a></dt> + + <dd class="tei tei-notetext">T. Arbousset et F. Daumas, + <span class="tei tei-hi"><span style="font-style: italic">Voyage + d'exploration</span></span> (Paris, 1842), p. 291; Dudley Kidd, + <span class="tei tei-hi"><span style="font-style: italic">The + Essential Kafir</span></span>, pp. 83, 303; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Savage + Childhood</span></span>, p. 69. In the last passage Mr. Kidd tells + us that <span class="tei tei-q">“the mat was <em class= + "tei tei-emph"><span style="font-style: italic">not</span></em> + held up in the sun, but was placed in the hut at the marked-off + portion where the <span class="tei tei-foreign"><span style= + "font-style: italic">itongo</span></span> or ancestral spirit was + supposed to live; and the fate of the man was divined, not by the + <em class="tei tei-emph"><span style= + "font-style: italic">length</span></em> of the shadow, but by its + <em class="tei tei-emph"><span style= + "font-style: italic">strength</span></em>.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_296" name="note_296" + href="#noteref_296">296.</a></dt> + + <dd class="tei tei-notetext">Theocritus, i. 15 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Philostratus, <span class="tei tei-hi"><span style= + "font-style: italic">Heroic.</span></span> i. 3; Porphyry, + <span class="tei tei-hi"><span style="font-style: italic">De antro + nympharum</span></span>, 26; Lucan, iii. 423 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Drexler, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Meridianus daemon,”</span> in Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, ii. 2832 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Bernard Schmidt, <span class="tei tei-hi"><span style= + "font-style: italic">Das Volksleben der Neugriechen</span></span>, + pp. 94 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 119 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Georgeakis et Pineau, <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore de Lesbos</span></span>, p. 342; A. + de Nore, <span class="tei tei-hi"><span style= + "font-style: italic">Coutumes, mythes, et traditions des provinces + de France</span></span>, pp. 214 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Mythologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> + ii. 972; C. L. Rochholz, <span class="tei tei-hi"><span style= + "font-style: italic">Deutscher Glaube und Brauch</span></span>, i. + 62 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; E. Gerard, <span class= + "tei tei-hi"><span style="font-style: italic">The Land beyond the + Forest</span></span>, i. 331; <span class="tei tei-q">“Lettre du + curé de Santiago Tepehuacan,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), IIme Série, ii. (1834) + p. 180; N. von Stenin, <span class="tei tei-q">“Die + Permier,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxi. (1897) p. 374; D. + Louwerier, <span class="tei tei-q">“Bijgeloovige gebruiken, die + door die Javanen worden in acht genomen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlix. + (1905) p. 257.</dd> + + <dt class="tei tei-notelabel"><a id="note_297" name="note_297" + href="#noteref_297">297.</a></dt> + + <dd class="tei tei-notetext">Schol. on Aristophanes, <span class= + "tei tei-hi"><span style="font-style: italic">Frogs</span></span>, + 293.</dd> + + <dt class="tei tei-notelabel"><a id="note_298" name="note_298" + href="#noteref_298">298.</a></dt> + + <dd class="tei tei-notetext">Pausanias, viii. 38. 6; Polybius, xvi. + 12. 7; Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Quaestiones Graecae</span></span>, 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_299" name="note_299" + href="#noteref_299">299.</a></dt> + + <dd class="tei tei-notetext">Th. Vernaleken, <span class= + "tei tei-hi"><span style="font-style: italic">Mythen und Bräuche + des Volkes in Österreich</span></span>, p. 341; + Reinsberg-Düringsfeld, <span class="tei tei-hi"><span style= + "font-style: italic">Das festliche Jahr</span></span>, p. 401; A. + Wuttke, <span class="tei tei-hi"><span style= + "font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 207, § 314.</dd> + + <dt class="tei tei-notelabel"><a id="note_300" name="note_300" + href="#noteref_300">300.</a></dt> + + <dd class="tei tei-notetext">M. J. van Baarda, <span class= + "tei tei-q">“Fabelen, Verhalen en Overleveringen der + Galelareezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlv. (1895) p. 459.</dd> + + <dt class="tei tei-notelabel"><a id="note_301" name="note_301" + href="#noteref_301">301.</a></dt> + + <dd class="tei tei-notetext">J. H. Weeks, <span class= + "tei tei-q">“Notes on some Customs of the Lower Congo + People,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xix. (1908) p. + 422.</dd> + + <dt class="tei tei-notelabel"><a id="note_302" name="note_302" + href="#noteref_302">302.</a></dt> + + <dd class="tei tei-notetext">B. Schmidt, <span class= + "tei tei-hi"><span style="font-style: italic">Das Volksleben der + Neugriechen</span></span> (Leipsic, 1871), pp. 196 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_303" name="note_303" + href="#noteref_303">303.</a></dt> + + <dd class="tei tei-notetext">Georgeakis et Pineau, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore de + Lesbos</span></span>, pp. 346 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_304" name="note_304" + href="#noteref_304">304.</a></dt> + + <dd class="tei tei-notetext">A. Strausz, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Bulgaren</span></span> (Leipsic, 1898), p. 199; W. R. S. Ralston, + <span class="tei tei-hi"><span style="font-style: italic">Songs of + the Russian People</span></span>, p. 127.</dd> + + <dt class="tei tei-notelabel"><a id="note_305" name="note_305" + href="#noteref_305">305.</a></dt> + + <dd class="tei tei-notetext">W. Schmidt, <span class= + "tei tei-hi"><span style="font-style: italic">Das Jahr und seine + Tage in Meinung und Brauch der Romänen Siebenbürgens</span></span> + (Hermannstadt, 1866), p. 27; E. Gerard, <span class= + "tei tei-hi"><span style="font-style: italic">The Land beyond the + Forest</span></span>, ii. 17 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare F. S. Krauss, + <span class="tei tei-hi"><span style= + "font-style: italic">Volksglaube und religiöser Brauch der + Südslaven</span></span>, p. 161.</dd> + + <dt class="tei tei-notelabel"><a id="note_306" name="note_306" + href="#noteref_306">306.</a></dt> + + <dd class="tei tei-notetext">Mgr. Bruguière, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de + l'Association de la Propagation de la Foi</span></span>, v. (1831) + pp. 164 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Pallegoix, <span class= + "tei tei-hi"><span style="font-style: italic">Description du + royaume Thai ou Siam</span></span>, ii. 50-52.</dd> + + <dt class="tei tei-notelabel"><a id="note_307" name="note_307" + href="#noteref_307">307.</a></dt> + + <dd class="tei tei-notetext">A. Fytche, <span class= + "tei tei-hi"><span style="font-style: italic">Burma, Past and + Present</span></span> (London, 1878), i. 251 note.</dd> + + <dt class="tei tei-notelabel"><a id="note_308" name="note_308" + href="#noteref_308">308.</a></dt> + + <dd class="tei tei-notetext">On such practices in general, see E. + B. Tylor, <span class="tei tei-hi"><span style= + "font-style: italic">Primitive Culture</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> i. + 104 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; F. Liebrecht, <span class= + "tei tei-hi"><span style="font-style: italic">Zur + Volkskunde</span></span>, pp. 284-296; F. S. Krauss, <span class= + "tei tei-q">“Der Bauopfer bei den Südslaven,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + Anthropologischen Gesellschaft in Wien</span></span>, xvii. (1887) + pp. 16-24; P. Sartori, <span class="tei tei-q">“Über das + Bauopfer,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, xxx. + (1898) pp. 1-54; E. Westermarck, <span class= + "tei tei-hi"><span style="font-style: italic">Origin and + Development of the Moral Ideas</span></span> (London, 1906-1908), + i. 461 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> For some special evidence, + see H. Oldenberg, <span class="tei tei-hi"><span style= + "font-style: italic">Die Religion des Veda</span></span>, pp. 363 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> (as to ancient India); + Sonnerat, <span class="tei tei-hi"><span style= + "font-style: italic">Voyage aux Indes Orientales et à la + Chine</span></span>, ii. 47 (as to Pegu); Guerlach, <span class= + "tei tei-q">“Chez les sauvages Bahnars,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xvi. (1884) p. 82 (as to the Sedans of + Cochin-China); W. H. Furness, <span class="tei tei-hi"><span style= + "font-style: italic">Home-life of Borneo + Head-hunters</span></span>, p. 3 (as to the Kayans and Kenyahs of + Burma); A. C. Kruijt, <span class="tei tei-q">“Van Paloppo naar + Posso,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlii. (1898) p. 56 note (as to + central Celebes); L. Hearn, <span class="tei tei-hi"><span style= + "font-style: italic">Glimpses of Unfamiliar Japan</span></span> + (London, 1894), i. 148 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Ternaux-Compans, + <span class="tei tei-hi"><span style="font-style: italic">Essai sur + l'ancien Cundinamarca</span></span>, 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_309" name="note_309" + href="#noteref_309">309.</a></dt> + + <dd class="tei tei-notetext">D. F. van Braam Morris, in + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxxiv. (1891) p. 224.</dd> + + <dt class="tei tei-notelabel"><a id="note_310" name="note_310" + href="#noteref_310">310.</a></dt> + + <dd class="tei tei-notetext">J. H. de Vries, <span class= + "tei tei-q">“Reis door eenige eilandgroepen der Residentie + Amboina,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het koninklijk Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweedie Serie, xvii. + (1900) pp. 612 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_311" name="note_311" + href="#noteref_311">311.</a></dt> + + <dd class="tei tei-notetext">E. H. Mann, <span class= + "tei tei-hi"><span style="font-style: italic">Aboriginal + Inhabitants of the Andaman Islands</span></span>, p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_312" name="note_312" + href="#noteref_312">312.</a></dt> + + <dd class="tei tei-notetext">T. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 241. However, the late + Mr. Lorimer Fison wrote to me that this reported belief in a bright + soul and a dark soul <span class="tei tei-q">“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 + <span class="tei tei-q">‘shadow,’</span> which is a reduplication + of <span class="tei tei-foreign"><span style= + "font-style: italic">yalo</span></span>, the word for soul, as + meaning the dark soul. But <span class= + "tei tei-foreign"><span style= + "font-style: italic">yaloyalo</span></span> 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 + <span class="tei tei-foreign"><span style= + "font-style: italic">yalo-na</span></span> = his soul; but + <span class="tei tei-foreign"><span style="font-style: italic">nona + yaloyalo</span></span> = his shadow. This settles the question + beyond dispute. If <span class="tei tei-foreign"><span style= + "font-style: italic">yaloyalo</span></span> were any kind of soul, + the possessive form would be <span class= + "tei tei-foreign"><span style= + "font-style: italic">yaloyalona</span></span>”</span> (letter dated + August 26, 1898).</dd> + + <dt class="tei tei-notelabel"><a id="note_313" name="note_313" + href="#noteref_313">313.</a></dt> + + <dd class="tei tei-notetext">James Chalmers, <span class= + "tei tei-hi"><span style="font-style: italic">Pioneering in New + Guinea</span></span> (London, 1887), p. 170.</dd> + + <dt class="tei tei-notelabel"><a id="note_314" name="note_314" + href="#noteref_314">314.</a></dt> + + <dd class="tei tei-notetext">Father Lambert, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs et + superstitions des Néo-Calédoniens</span></span> (Nouméa, 1900), pp. + 45 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_315" name="note_315" + href="#noteref_315">315.</a></dt> + + <dd class="tei tei-notetext">M. J. van Baarda, <span class= + "tei tei-q">“Fabelen, Verhalen en Overleveringen der + Galelareezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlv. (1895) p. 462.</dd> + + <dt class="tei tei-notelabel"><a id="note_316" name="note_316" + href="#noteref_316">316.</a></dt> + + <dd class="tei tei-notetext">B. de Sahagun, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire générale des + choses de la Nouvelle-Espagne</span></span> (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 (<span class= + "tei tei-hi"><span style="font-style: italic">China + Review</span></span>, ii. 164).</dd> + + <dt class="tei tei-notelabel"><a id="note_317" name="note_317" + href="#noteref_317">317.</a></dt> + + <dd class="tei tei-notetext">G. Vuillier, <span class= + "tei tei-q">“Chez les magiciens et les sorciers de la + Corrèze,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tour du monde</span></span>, N.S. v. (1899) + pp. 522, 524.</dd> + + <dt class="tei tei-notelabel"><a id="note_318" name="note_318" + href="#noteref_318">318.</a></dt> + + <dd class="tei tei-notetext">H. Callaway, <span class= + "tei tei-hi"><span style="font-style: italic">Nursery Tales, + Traditions, and Histories of the Zulus</span></span> (Natal and + London, 1868), p. 342.</dd> + + <dt class="tei tei-notelabel"><a id="note_319" name="note_319" + href="#noteref_319">319.</a></dt> + + <dd class="tei tei-notetext">T. Arbousset et F. Daumas, + <span class="tei tei-hi"><span style="font-style: italic">Voyage + d'exploration au nord-est de la colonie du Cap de + Bonne-Espérance</span></span>, p. 12; T. Lindsay Fairclough, + <span class="tei tei-q">“Notes on the Basuto,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + African Society</span></span>, No. 14 (January 1905), p. 201.</dd> + + <dt class="tei tei-notelabel"><a id="note_320" name="note_320" + href="#noteref_320">320.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-q">“Religious Beliefs and Practices in Melanesia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journ. + Anthrop. Inst.</span></span> x. (1881) p. 313; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 186.</dd> + + <dt class="tei tei-notelabel"><a id="note_321" name="note_321" + href="#noteref_321">321.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta philosophorum + Graecorum</span></span>, ed. F. G. A. Mullach, i. 510; Artemidorus, + <span class="tei tei-hi"><span style= + "font-style: italic">Onirocr.</span></span> ii. 7; <span class= + "tei tei-hi"><span style="font-style: italic">Laws of + Manu</span></span>, iv. 38 (p. 135, G. Bühler's translation, + <span class="tei tei-hi"><span style="font-style: italic">Sacred + Books of the East</span></span>, vol. xxv.).</dd> + + <dt class="tei tei-notelabel"><a id="note_322" name="note_322" + href="#noteref_322">322.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg037" class= + "tei tei-ref">37</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_323" name="note_323" + href="#noteref_323">323.</a></dt> + + <dd class="tei tei-notetext">A. Wuttke, <span class= + "tei tei-hi"><span style="font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 429 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, § + 726.</dd> + + <dt class="tei tei-notelabel"><a id="note_324" name="note_324" + href="#noteref_324">324.</a></dt> + + <dd class="tei tei-notetext">A. Wuttke, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>; + E. Monseur, <span class="tei tei-hi"><span style= + "font-style: italic">Le Folklore Wallon</span></span>, p. 40.</dd> + + <dt class="tei tei-notelabel"><a id="note_325" name="note_325" + href="#noteref_325">325.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore Journal</span></span>, iii. (1885) + p. 281; T. F. Thiselton Dyer, <span class="tei tei-hi"><span style= + "font-style: italic">English Folk-lore</span></span>, p. 109; J. + Napier, <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore, or Superstitious Beliefs in the + West of Scotland</span></span>, p. 60; W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Madagascar</span></span>, i. 238. Compare A. Grandidier, + <span class="tei tei-q">“Des rites funéraires chez les + Malgaches,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue d'Ethnographie</span></span>, v. (1886) + p. 215.</dd> + + <dt class="tei tei-notelabel"><a id="note_326" name="note_326" + href="#noteref_326">326.</a></dt> + + <dd class="tei tei-notetext">S. Weissenberg, <span class= + "tei tei-q">“Die Karäer der Krim,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lxxxiv. (1903) p. 143; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> <span class= + "tei tei-q">“Krankheit und Tod bei den südrussischen Juden,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, xci. (1907) p. 360.</dd> + + <dt class="tei tei-notelabel"><a id="note_327" name="note_327" + href="#noteref_327">327.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, ii. p. + 169, § 906.</dd> + + <dt class="tei tei-notelabel"><a id="note_328" name="note_328" + href="#noteref_328">328.</a></dt> + + <dd class="tei tei-notetext">J. V. Grohmann, <span class= + "tei tei-hi"><span style="font-style: italic">Aberglauben und + Gebräuche aus Böhmen und Mähren</span></span>, p. 151, § 1097; + <span class="tei tei-hi"><span style="font-style: italic">Folk-lore + Journal</span></span>, vi. (1888) pp. 145 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>: + <span class="tei tei-hi"><span style="font-style: italic">Panjab + Notes and Queries</span></span>, ii. p. 61, § 378.</dd> + + <dt class="tei tei-notelabel"><a id="note_329" name="note_329" + href="#noteref_329">329.</a></dt> + + <dd class="tei tei-notetext">J. G. Frazer, <span class= + "tei tei-q">“On certain Burial Customs as illustrative of the + Primitive Theory of the Soul,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xv. (1886) pp. 82 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> 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, <span class="tei tei-hi"><span style= + "font-style: italic">Additamenta ad historiam Arabum ante + Islamismum</span></span>, 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, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire des nations + civilisées du Mexique et de l'Amérique-Centrale</span></span>, iii. + 571 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) may perhaps have been + intended to prevent the images from drawing away the king's + soul.</dd> + + <dt class="tei tei-notelabel"><a id="note_330" name="note_330" + href="#noteref_330">330.</a></dt> + + <dd class="tei tei-notetext">W. R. S. Ralston, <span class= + "tei tei-hi"><span style="font-style: italic">Songs of the Russian + People</span></span>, 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_331" name="note_331" + href="#noteref_331">331.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, Part I. + (Washington, 1899) p. 422.</dd> + + <dt class="tei tei-notelabel"><a id="note_332" name="note_332" + href="#noteref_332">332.</a></dt> + + <dd class="tei tei-notetext">J. Owen Dorsey, <span class= + "tei tei-q">“A Study of Siouan Cults,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eleventh Annual + Report of the Bureau of Ethnology</span></span> (Washington, 1894), + p. 484; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> <span class= + "tei tei-q">“Teton Folk-lore,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">American + Anthropologist</span></span>, ii. (1889) p. 143.</dd> + + <dt class="tei tei-notelabel"><a id="note_333" name="note_333" + href="#noteref_333">333.</a></dt> + + <dd class="tei tei-notetext">Maximilian Prinz zu Wied, <span class= + "tei tei-hi"><span style="font-style: italic">Reise in das innere + Nord-America</span></span>, i. 417.</dd> + + <dt class="tei tei-notelabel"><a id="note_334" name="note_334" + href="#noteref_334">334.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 166.</dd> + + <dt class="tei tei-notelabel"><a id="note_335" name="note_335" + href="#noteref_335">335.</a></dt> + + <dd class="tei tei-notetext">C. Lumholtz, <span class= + "tei tei-hi"><span style="font-style: italic">Unknown + Mexico</span></span> (London, 1903), i. 459 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_336" name="note_336" + href="#noteref_336">336.</a></dt> + + <dd class="tei tei-notetext">A. Simson, <span class= + "tei tei-q">“Notes on the Jivaros and Canelos Indians,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, ix. (1880) p. + 392.</dd> + + <dt class="tei tei-notelabel"><a id="note_337" name="note_337" + href="#noteref_337">337.</a></dt> + + <dd class="tei tei-notetext">D. Forbes, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Ethnological Society of London</span></span>, ii. (1870) p. + 236.</dd> + + <dt class="tei tei-notelabel"><a id="note_338" name="note_338" + href="#noteref_338">338.</a></dt> + + <dd class="tei tei-notetext">E. R. Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The + Araucanians</span></span> (London, 1855), p. 222.</dd> + + <dt class="tei tei-notelabel"><a id="note_339" name="note_339" + href="#noteref_339">339.</a></dt> + + <dd class="tei tei-notetext">Rev. A. Hetherwick, <span class= + "tei tei-q">“Some Animistic Beliefs among the Yaos of British + Central Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) pp. 89 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_340" name="note_340" + href="#noteref_340">340.</a></dt> + + <dd class="tei tei-notetext">W. A. Elmslie, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Wild + Ngoni</span></span> (Edinburgh and London, 1899), pp. 70 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_341" name="note_341" + href="#noteref_341">341.</a></dt> + + <dd class="tei tei-notetext">J. Thomson, <span class= + "tei tei-hi"><span style="font-style: italic">Through Masai + Land</span></span> (London, 1885), p. 86.</dd> + + <dt class="tei tei-notelabel"><a id="note_342" name="note_342" + href="#noteref_342">342.</a></dt> + + <dd class="tei tei-notetext">E. Clodd, in <span class= + "tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, vi. (1895) pp. 73 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, referring to <span class= + "tei tei-hi"><span style="font-style: italic">The + Times</span></span> of March 24, 1891.</dd> + + <dt class="tei tei-notelabel"><a id="note_343" name="note_343" + href="#noteref_343">343.</a></dt> + + <dd class="tei tei-notetext">L. A. Waddell, <span class= + "tei tei-hi"><span style="font-style: italic">Among the + Himalayas</span></span> (Westminster, 1899), pp. 85 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_344" name="note_344" + href="#noteref_344">344.</a></dt> + + <dd class="tei tei-notetext">E. Young, <span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span> (Westminster, 1898), p. 140.</dd> + + <dt class="tei tei-notelabel"><a id="note_345" name="note_345" + href="#noteref_345">345.</a></dt> + + <dd class="tei tei-notetext">Ch. Dallet, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Église + de Corée</span></span> (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.</dd> + + <dt class="tei tei-notelabel"><a id="note_346" name="note_346" + href="#noteref_346">346.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Iets over het + bijgeloof in de Minahasa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Nederlandsch Indië</span></span>, III. Série, iv. (1870) pp. 8 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_347" name="note_347" + href="#noteref_347">347.</a></dt> + + <dd class="tei tei-notetext">J. Freiherr von Brenner, <span class= + "tei tei-hi"><span style="font-style: italic">Besuch bei den + Kannibalen Sumatras</span></span> (Würzburg, 1894), p. 195.</dd> + + <dt class="tei tei-notelabel"><a id="note_348" name="note_348" + href="#noteref_348">348.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, i. 314.</dd> + + <dt class="tei tei-notelabel"><a id="note_349" name="note_349" + href="#noteref_349">349.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“A Far-off + Greek Island,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Blackwood's Magazine</span></span>, February + 1886, p. 235.</dd> + + <dt class="tei tei-notelabel"><a id="note_350" name="note_350" + href="#noteref_350">350.</a></dt> + + <dd class="tei tei-notetext">J. A. E. Köhler, <span class= + "tei tei-hi"><span style="font-style: italic">Volksbrauch, + Aberglauben, Sagen und andre alte Überlieferungen im + Voigtlande</span></span> (Leipsic, 1867), p. 423.</dd> + + <dt class="tei tei-notelabel"><a id="note_351" name="note_351" + href="#noteref_351">351.</a></dt> + + <dd class="tei tei-notetext">W. R. S. Ralston, <span class= + "tei tei-hi"><span style="font-style: italic">Songs of the Russian + People</span></span>, p. 117.</dd> + + <dt class="tei tei-notelabel"><a id="note_352" name="note_352" + href="#noteref_352">352.</a></dt> + + <dd class="tei tei-notetext">Miss M. E. Durham, <span class= + "tei tei-hi"><span style="font-style: italic">High + Albania</span></span> (London, 1909), p. 107.</dd> + + <dt class="tei tei-notelabel"><a id="note_353" name="note_353" + href="#noteref_353">353.</a></dt> + + <dd class="tei tei-notetext">F. H. Groome, <span class= + "tei tei-hi"><span style="font-style: italic">In Gipsy + Tents</span></span> (Edinburgh, 1880), pp. 337 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_354" name="note_354" + href="#noteref_354">354.</a></dt> + + <dd class="tei tei-notetext">James Napier, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore, or + Superstitious Beliefs in the West of Scotland</span></span>, p. + 142. For more examples of the same sort, see R. Andree, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographische Parallelen und + Vergleiche</span></span>, Neue Folge (Leipsic, 1889), pp. 18 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_355" name="note_355" + href="#noteref_355">355.</a></dt> + + <dd class="tei tei-notetext">Menander Protector, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + historicorum Graecorum</span></span>, ed. C. Müller, iv. 227. + Compare Gibbon, <span class="tei tei-hi"><span style= + "font-style: italic">Decline and Fall of the Roman + Empire</span></span>, ch. xlii. vol. vii. pp. 294 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Edinburgh, 1811).</dd> + + <dt class="tei tei-notelabel"><a id="note_356" name="note_356" + href="#noteref_356">356.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + pp. 291 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_357" name="note_357" + href="#noteref_357">357.</a></dt> + + <dd class="tei tei-notetext">Charles New, <span class= + "tei tei-hi"><span style="font-style: italic">Life, Wanderings, and + Labours in Eastern Africa</span></span> (London, 1873), p. 432. + Compare <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> pp. 400, 402. For the + demons on Mt. Kilimanjaro, see also J. L. Krapf, <span class= + "tei tei-hi"><span style="font-style: italic">Travels, Researches, + and Missionary Labours in Eastern Africa</span></span> (London, + 1860), p. 192.</dd> + + <dt class="tei tei-notelabel"><a id="note_358" name="note_358" + href="#noteref_358">358.</a></dt> + + <dd class="tei tei-notetext">Pierre Bouche, <span class= + "tei tei-hi"><span style="font-style: italic">La Côte des Esclaves + et le Dahomey</span></span> (Paris, 1885), p. 133.</dd> + + <dt class="tei tei-notelabel"><a id="note_359" name="note_359" + href="#noteref_359">359.</a></dt> + + <dd class="tei tei-notetext">A. van Gennep, <span class= + "tei tei-hi"><span style="font-style: italic">Tabou et totémisme à + Madagascar</span></span> (Paris, 1904), p. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_360" name="note_360" + href="#noteref_360">360.</a></dt> + + <dd class="tei tei-notetext">C. A. L. M. Schwaner, <span class= + "tei tei-hi"><span style="font-style: italic">Borneo</span></span> + (Amsterdam, 1853-54), ii. 77.</dd> + + <dt class="tei tei-notelabel"><a id="note_361" name="note_361" + href="#noteref_361">361.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 167.</dd> + + <dt class="tei tei-notelabel"><a id="note_362" name="note_362" + href="#noteref_362">362.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, ii. 102.</dd> + + <dt class="tei tei-notelabel"><a id="note_363" name="note_363" + href="#noteref_363">363.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Notes sur le + Laos</span></span> (Saigon, 1885), p. 196.</dd> + + <dt class="tei tei-notelabel"><a id="note_364" name="note_364" + href="#noteref_364">364.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), IVme Série, vi. (1853) pp. 134 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_365" name="note_365" + href="#noteref_365">365.</a></dt> + + <dd class="tei tei-notetext">H. von Rosenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Der malayische + Archipel</span></span> (Leipsic, 1878), p. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_366" name="note_366" + href="#noteref_366">366.</a></dt> + + <dd class="tei tei-notetext">D. W. Horst, <span class= + "tei tei-q">“Rapport van eene reis naar de Noordkust van Nieuw + Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxxii. (1889) p. 229.</dd> + + <dt class="tei tei-notelabel"><a id="note_367" name="note_367" + href="#noteref_367">367.</a></dt> + + <dd class="tei tei-notetext">Capt. John Moresby, <span class= + "tei tei-hi"><span style="font-style: italic">Discoveries and + Surveys in New Guinea</span></span> (London, 1876), pp. 102 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_368" name="note_368" + href="#noteref_368">368.</a></dt> + + <dd class="tei tei-notetext">R. I. Dodge, <span class= + "tei tei-hi"><span style="font-style: italic">Our Wild + Indians</span></span> (Hartford, Conn., 1886), p. 119.</dd> + + <dt class="tei tei-notelabel"><a id="note_369" name="note_369" + href="#noteref_369">369.</a></dt> + + <dd class="tei tei-notetext">J. Crevaux, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages dans + l'Amérique du Sud</span></span> (Paris, 1883), p. 300.</dd> + + <dt class="tei tei-notelabel"><a id="note_370" name="note_370" + href="#noteref_370">370.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 78.</dd> + + <dt class="tei tei-notelabel"><a id="note_371" name="note_371" + href="#noteref_371">371.</a></dt> + + <dd class="tei tei-notetext">J. Kreemer, <span class= + "tei tei-q">“Hoe de Javaan zijne zieken verzorgt,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, 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.</dd> + + <dt class="tei tei-notelabel"><a id="note_372" name="note_372" + href="#noteref_372">372.</a></dt> + + <dd class="tei tei-notetext">Father Baudin, <span class= + "tei tei-q">“Le Fétichisme,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xvi. (1884) p. 249; A. B. Ellis, + <span class="tei tei-hi"><span style="font-style: italic">The + Yoruba-speaking Peoples of the Slave Coast</span></span> (London, + 1894), pp. 113 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_373" name="note_373" + href="#noteref_373">373.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Allerlei aus Volks- + und Menschenkunde</span></span> (Berlin, 1888), i. 116.</dd> + + <dt class="tei tei-notelabel"><a id="note_374" name="note_374" + href="#noteref_374">374.</a></dt> + + <dd class="tei tei-notetext">J. B. de Callone, <span class= + "tei tei-q">“Iets over de geneeswijze en ziekten der Daijakers ter + Zuid Oostkust van Borneo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Neêrlands Indie</span></span>, 1840, dl. i. p. 418.</dd> + + <dt class="tei tei-notelabel"><a id="note_375" name="note_375" + href="#noteref_375">375.</a></dt> + + <dd class="tei tei-notetext">M. T. H. Perelaer, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Beschrijving der Dajaks</span></span>, pp. 44, 54, 252; B. F. + Matthes, <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Ethnologie van + Zuid-Celebes</span></span> (The Hague, 1875), p. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_376" name="note_376" + href="#noteref_376">376.</a></dt> + + <dd class="tei tei-notetext">H. Grützner, <span class= + "tei tei-q">“Über die Gebräuche der Basutho,”</span> in + <span class="tei tei-hi"><span style= + "font-style: italic">Verhandlungen der Berliner Gesellschaft für + Anthropologie, Ethnologie, und Urgeschichte</span></span>, 1877, + pp. 84 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_377" name="note_377" + href="#noteref_377">377.</a></dt> + + <dd class="tei tei-notetext">L. Decle, <span class= + "tei tei-hi"><span style="font-style: italic">Three Years in Savage + Africa</span></span> (London, 1898), p. 81.</dd> + + <dt class="tei tei-notelabel"><a id="note_378" name="note_378" + href="#noteref_378">378.</a></dt> + + <dd class="tei tei-notetext">P. Reichard, <span class= + "tei tei-hi"><span style= + "font-style: italic">Deutsch-Ostafrika</span></span> (Leipsic, + 1892), p. 431.</dd> + + <dt class="tei tei-notelabel"><a id="note_379" name="note_379" + href="#noteref_379">379.</a></dt> + + <dd class="tei tei-notetext">Nieuwenhuisen en Rosenberg, + <span class="tei tei-q">“Verslag omtrent het eiland Nias,”</span> + in <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxx. (Batavia, 1863) p. + 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_380" name="note_380" + href="#noteref_380">380.</a></dt> + + <dd class="tei tei-notetext">R. Parkinson, <span class= + "tei tei-q">“Zur Ethnographie der Ontong Java- und + Tasman-Inseln,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, x. (1897) p. 112.</dd> + + <dt class="tei tei-notelabel"><a id="note_381" name="note_381" + href="#noteref_381">381.</a></dt> + + <dd class="tei tei-notetext">T. S. Weir, <span class= + "tei tei-q">“Note on Sacrifices in India as a Means of averting + Epidemics,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological Society of + Bombay</span></span>, i. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_382" name="note_382" + href="#noteref_382">382.</a></dt> + + <dd class="tei tei-notetext">E. O'Donovan, <span class= + "tei tei-hi"><span style="font-style: italic">The Merv + Oasis</span></span> (London, 1882), ii. 58.</dd> + + <dt class="tei tei-notelabel"><a id="note_383" name="note_383" + href="#noteref_383">383.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Emin Pasha in Central Africa, being a + Collection of his Letters and Journals</span></span> (London, + 1888), p. 107.</dd> + + <dt class="tei tei-notelabel"><a id="note_384" name="note_384" + href="#noteref_384">384.</a></dt> + + <dd class="tei tei-notetext">H. Ling Roth, <span class= + "tei tei-hi"><span style="font-style: italic">Great + Benin</span></span> (Halifax, England, 1903), p. 123.</dd> + + <dt class="tei tei-notelabel"><a id="note_385" name="note_385" + href="#noteref_385">385.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of the Second Arctic Expedition made + by Charles F. Hall</span></span>, edited by Prof. J. G. Nourse, + U.S.N. (Washington, 1879), p. 269, note. Compare Fr. Boas, + <span class="tei tei-q">“The Central Eskimo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1888), p. + 609.</dd> + + <dt class="tei tei-notelabel"><a id="note_386" name="note_386" + href="#noteref_386">386.</a></dt> + + <dd class="tei tei-notetext">J. A. Grant, <span class= + "tei tei-hi"><span style="font-style: italic">A Walk across + Africa</span></span>, pp. 104 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_387" name="note_387" + href="#noteref_387">387.</a></dt> + + <dd class="tei tei-notetext">E. Shortland, <span class= + "tei tei-hi"><span style="font-style: italic">Traditions and + Superstitions of the New Zealanders</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1856), p. 103.</dd> + + <dt class="tei tei-notelabel"><a id="note_388" name="note_388" + href="#noteref_388">388.</a></dt> + + <dd class="tei tei-notetext">N. von Miklucho-Maclay, <span class= + "tei tei-q">“Ethnologische Bemerkungen über die Papuas der + Maclay-Kuste in Neu-Guinea,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Natuurkundig + Tijdschrift voor Nederlandsch Indie</span></span>, xxxvi. 317 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_389" name="note_389" + href="#noteref_389">389.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span> (Berlin, 1894), p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_390" name="note_390" + href="#noteref_390">390.</a></dt> + + <dd class="tei tei-notetext">R. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">Aborigines of + Victoria</span></span>, i. 134.</dd> + + <dt class="tei tei-notelabel"><a id="note_391" name="note_391" + href="#noteref_391">391.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 403.</dd> + + <dt class="tei tei-notelabel"><a id="note_392" name="note_392" + href="#noteref_392">392.</a></dt> + + <dd class="tei tei-notetext">Ch. Hose, <span class= + "tei tei-hi"><span style="font-style: italic">Notes on the Natives + of British Borneo</span></span> (in manuscript).</dd> + + <dt class="tei tei-notelabel"><a id="note_393" name="note_393" + href="#noteref_393">393.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Het koppensnellen der Toradja's van Midden-Celebes, en + zijne beteekenis,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verslagen en Mededeelingen der Konikl. + Akademie van Wetenschappen</span></span>, Afdeeling Letterkunde, + iv. Reeks, iii. (1899) p. 204.</dd> + + <dt class="tei tei-notelabel"><a id="note_394" name="note_394" + href="#noteref_394">394.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Euripides, <span class= + "tei tei-hi"><span style= + "font-style: italic">Phoenissae</span></span>, 1377, ed. E. + Schwartz.</dd> + + <dt class="tei tei-notelabel"><a id="note_395" name="note_395" + href="#noteref_395">395.</a></dt> + + <dd class="tei tei-notetext">Conon, <span class= + "tei tei-hi"><span style= + "font-style: italic">Narrationes</span></span>, 18; Pausanias, iii. + 19. 12; Francis Fleming, <span class="tei tei-hi"><span style= + "font-style: italic">Southern Africa</span></span> (London, 1856), + p. 259; Dudley Kidd, <span class="tei tei-hi"><span style= + "font-style: italic">The Essential Kafir</span></span>, p. + 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_396" name="note_396" + href="#noteref_396">396.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. ii. pp. 263 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_397" name="note_397" + href="#noteref_397">397.</a></dt> + + <dd class="tei tei-notetext">John Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in South + Africa, being a Narrative of a Second Journey in the Interior of + that Country</span></span> (London, 1822), ii. 205.</dd> + + <dt class="tei tei-notelabel"><a id="note_398" name="note_398" + href="#noteref_398">398.</a></dt> + + <dd class="tei tei-notetext">Ladislaus Magyar, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen in + Süd-Afrika</span></span> (Buda-Pesth and Leipsic, 1859), p. + 203.</dd> + + <dt class="tei tei-notelabel"><a id="note_399" name="note_399" + href="#noteref_399">399.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span> (Berlin, 1894), p. 89.</dd> + + <dt class="tei tei-notelabel"><a id="note_400" name="note_400" + href="#noteref_400">400.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_401" name="note_401" + href="#noteref_401">401.</a></dt> + + <dd class="tei tei-notetext">C. J. Andersson, <span class= + "tei tei-hi"><span style="font-style: italic">Lake + Ngami</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1856), p. + 223.</dd> + + <dt class="tei tei-notelabel"><a id="note_402" name="note_402" + href="#noteref_402">402.</a></dt> + + <dd class="tei tei-notetext">Washington Matthews, <span class= + "tei tei-q">“The Mountain Chant: a Navajo Ceremony,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Fifth + Annual Report of the Bureau of Ethnology</span></span> (Washington, + 1887), p. 410.</dd> + + <dt class="tei tei-notelabel"><a id="note_403" name="note_403" + href="#noteref_403">403.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Asiatick Researches</span></span>, vi. 535 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> ed. 4to (p. 537 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> ed. + 8vo).</dd> + + <dt class="tei tei-notelabel"><a id="note_404" name="note_404" + href="#noteref_404">404.</a></dt> + + <dd class="tei tei-notetext">François Valentyn, <span class= + "tei tei-hi"><span style="font-style: italic">Oud en nieuw + Oost-Indiën</span></span>, iii. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_405" name="note_405" + href="#noteref_405">405.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">In Centraal + Borneo</span></span>, i. 165.</dd> + + <dt class="tei tei-notelabel"><a id="note_406" name="note_406" + href="#noteref_406">406.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + pp. 305 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_407" name="note_407" + href="#noteref_407">407.</a></dt> + + <dd class="tei tei-notetext">De Plano Carpini, <span class= + "tei tei-hi"><span style="font-style: italic">Historia Mongolorum + quos nos Tartaros appellamus</span></span>, ed. D'Avezac (Paris, + 1838), cap. iii. § iii. p. 627, cap. ult. § i. x. p. 744, and + Appendix, p. 775; <span class="tei tei-q">“Travels of William de + Rubriquis into Tartary and China,”</span> in Pinkerton's + <span class="tei tei-hi"><span style="font-style: italic">Voyages + and Travels</span></span>, vii. 82 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_408" name="note_408" + href="#noteref_408">408.</a></dt> + + <dd class="tei tei-notetext">Paul Pogge, <span class= + "tei tei-q">“Bericht über die Station Mukenge,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + Afrikanischen Gesellschaft in Deutschland</span></span>, iv. + (1883-1885) pp. 182 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_409" name="note_409" + href="#noteref_409">409.</a></dt> + + <dd class="tei tei-notetext">Coillard, <span class= + "tei tei-q">“Voyage au pays des Banyais et au Zambèse,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bulletin + de la Société de Géographie</span></span> (Paris), VIme Série, xx. + (1880) p. 393.</dd> + + <dt class="tei tei-notelabel"><a id="note_410" name="note_410" + href="#noteref_410">410.</a></dt> + + <dd class="tei tei-notetext">J. L. Krapf, <span class= + "tei tei-hi"><span style="font-style: italic">Travels, Researches, + and Missionary Labours during an Eighteen Years' Residence in + Eastern Africa</span></span> (London, 1860), pp. 252 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_411" name="note_411" + href="#noteref_411">411.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span> (Amsterdam, 1686), p. 391.</dd> + + <dt class="tei tei-notelabel"><a id="note_412" name="note_412" + href="#noteref_412">412.</a></dt> + + <dd class="tei tei-notetext">Proyart, <span class= + "tei tei-q">“History of Loango, Kakongo,”</span> etc., in + Pinkerton's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, xvi. 583; + Dapper, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 340; J. Ogilby, + <span class="tei tei-hi"><span style= + "font-style: italic">Africa</span></span> (London, 1670), p. 521. + Compare A. Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die deutsche Expedition an der + Loango-Küste</span></span>, i. 288.</dd> + + <dt class="tei tei-notelabel"><a id="note_413" name="note_413" + href="#noteref_413">413.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. 268 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_414" name="note_414" + href="#noteref_414">414.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg008" class= + "tei tei-ref">8</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_415" name="note_415" + href="#noteref_415">415.</a></dt> + + <dd class="tei tei-notetext">L. von Ende, <span class= + "tei tei-q">“Die Baduwis auf Java,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + anthropologischen Gesellschaft in Wien</span></span>, xix. (1889) + pp. 7-10. As to the Baduwis (Badoejs) see also G. A. Wilken, + <span class="tei tei-hi"><span style= + "font-style: italic">Handleiding voor de vergelijkende Volkenkunde + van Nederlandsch-Indië</span></span> (Leyden, 1893), pp. + 640-643.</dd> + + <dt class="tei tei-notelabel"><a id="note_416" name="note_416" + href="#noteref_416">416.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 107.</dd> + + <dt class="tei tei-notelabel"><a id="note_417" name="note_417" + href="#noteref_417">417.</a></dt> + + <dd class="tei tei-notetext">J. B. Neumann, <span class= + "tei tei-q">“Het Pane- en Bila- Stroomgebied op het eiland + Sumatra,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, dl. iii. + (1886) Afdeeling, meer uitgebreide artikelen, No. 2, p. 300.</dd> + + <dt class="tei tei-notelabel"><a id="note_418" name="note_418" + href="#noteref_418">418.</a></dt> + + <dd class="tei tei-notetext">J. Richardson, <span class= + "tei tei-q">“Tanala Customs, Superstitions and Beliefs,”</span> + <span class="tei tei-hi"><span style="font-style: italic">The + Antananarivo Annual and Madagascar Magazine, Reprint of the First + Four Numbers</span></span> (Antananarivo, 1885), p. 219.</dd> + + <dt class="tei tei-notelabel"><a id="note_419" name="note_419" + href="#noteref_419">419.</a></dt> + + <dd class="tei tei-notetext">W. Cornwallis Harris, <span class= + "tei tei-hi"><span style="font-style: italic">The Highlands of + Aethiopia</span></span>, iii. 171 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_420" name="note_420" + href="#noteref_420">420.</a></dt> + + <dd class="tei tei-notetext">Th. Lefebvre, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage en + Abyssinie</span></span>, i. p. lxxii.</dd> + + <dt class="tei tei-notelabel"><a id="note_421" name="note_421" + href="#noteref_421">421.</a></dt> + + <dd class="tei tei-notetext">Lieut. V. L. Cameron, <span class= + "tei tei-hi"><span style="font-style: italic">Across + Africa</span></span> (London, 1877), ii. 71; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, vi. (1877) p. + 173.</dd> + + <dt class="tei tei-notelabel"><a id="note_422" name="note_422" + href="#noteref_422">422.</a></dt> + + <dd class="tei tei-notetext">Ebn-el-Dyn el-Eghouâthy, <span class= + "tei tei-q">“Relation d'un voyage dans l'intérieur de l'Afrique + septentrionale,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), IIme Série, i. (1834) p. + 290.</dd> + + <dt class="tei tei-notelabel"><a id="note_423" name="note_423" + href="#noteref_423">423.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 360.</dd> + + <dt class="tei tei-notelabel"><a id="note_424" name="note_424" + href="#noteref_424">424.</a></dt> + + <dd class="tei tei-notetext">Th. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 249.</dd> + + <dt class="tei tei-notelabel"><a id="note_425" name="note_425" + href="#noteref_425">425.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Adventures of + Andrew Battel,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, xvi. 330; O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span>, p. 330; A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 262 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; R. + F. Burton, <span class="tei tei-hi"><span style= + "font-style: italic">Abeokuta and the Cameroons + Mountains</span></span>, i. 147.</dd> + + <dt class="tei tei-notelabel"><a id="note_426" name="note_426" + href="#noteref_426">426.</a></dt> + + <dd class="tei tei-notetext">Proyart's <span class= + "tei tei-q">“History of Loango, Kakongo,”</span> etc., in + Pinkerton's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, xvi. + 584.</dd> + + <dt class="tei tei-notelabel"><a id="note_427" name="note_427" + href="#noteref_427">427.</a></dt> + + <dd class="tei tei-notetext">J. L. Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">Western + Africa</span></span>, p. 202; John Duncan, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in Western + Africa</span></span>, i. 222. Compare W. W. Reade, <span class= + "tei tei-hi"><span style="font-style: italic">Savage + Africa</span></span>, p. 543.</dd> + + <dt class="tei tei-notelabel"><a id="note_428" name="note_428" + href="#noteref_428">428.</a></dt> + + <dd class="tei tei-notetext">Paul Pogge, <span class= + "tei tei-hi"><span style="font-style: italic">Im Reiche des Muata + Jamwo</span></span> (Berlin, 1880), p. 231.</dd> + + <dt class="tei tei-notelabel"><a id="note_429" name="note_429" + href="#noteref_429">429.</a></dt> + + <dd class="tei tei-notetext">F. T. Valdez, <span class= + "tei tei-hi"><span style="font-style: italic">Six Years of a + Traveller's Life in Western Africa</span></span> (London, 1861), + ii. 256.</dd> + + <dt class="tei tei-notelabel"><a id="note_430" name="note_430" + href="#noteref_430">430.</a></dt> + + <dd class="tei tei-notetext">A. F. Mockler-Ferryman, <span class= + "tei tei-hi"><span style="font-style: italic">Up the + Niger</span></span> (London, 1892), p. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_431" name="note_431" + href="#noteref_431">431.</a></dt> + + <dd class="tei tei-notetext">Baron Roger, <span class= + "tei tei-q">“Notice sur le gouvernement, les mœurs et les + superstitions des Nègres du pays de Walo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), viii. (1827) p. + 351.</dd> + + <dt class="tei tei-notelabel"><a id="note_432" name="note_432" + href="#noteref_432">432.</a></dt> + + <dd class="tei tei-notetext">G. Schweinfurth, <span class= + "tei tei-hi"><span style="font-style: italic">The Heart of + Africa</span></span>, ii. 45 (third edition, London, 1878); G. + Casati, <span class="tei tei-hi"><span style= + "font-style: italic">Ten Years in Equatoria</span></span> (London + and New York, 1891), i. 177. As to the various customs observed by + Monbutto chiefs in drinking see G. Burrows, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Pigmies</span></span> (London, 1898), pp. 88, 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_433" name="note_433" + href="#noteref_433">433.</a></dt> + + <dd class="tei tei-notetext">J. G. Frazer, <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, ii. 526, from information furnished by the + Rev. John Roscoe.</dd> + + <dt class="tei tei-notelabel"><a id="note_434" name="note_434" + href="#noteref_434">434.</a></dt> + + <dd class="tei tei-notetext">W. Cornwallis Harris, <span class= + "tei tei-hi"><span style="font-style: italic">The Highlands of + Aethiopia</span></span>, iii. 78.</dd> + + <dt class="tei tei-notelabel"><a id="note_435" name="note_435" + href="#noteref_435">435.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, pp. 162 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_436" name="note_436" + href="#noteref_436">436.</a></dt> + + <dd class="tei tei-notetext">Capt. James Cook, <span class= + "tei tei-hi"><span style= + "font-style: italic">Voyages</span></span>, v. 374 (ed. 1809).</dd> + + <dt class="tei tei-notelabel"><a id="note_437" name="note_437" + href="#noteref_437">437.</a></dt> + + <dd class="tei tei-notetext">Heraclides Cumanus, in Athenaeus, iv. + 26, p. 145 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b-d</span></span>. 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 + <span class="tei tei-hi"><span style="font-style: italic">Bulletin + de la Société de Géographie</span></span> (Paris), Vme Série, i. + (1861) pp. 330 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Ph. Paulitschke, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographie Nordost-Afrikas: die geistige + Cultur der Danâkil, Galla und Somâl</span></span> (Berlin, 1896), + pp. 248 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_438" name="note_438" + href="#noteref_438">438.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Notes analytiques sur les collections + ethnographiques du Musée du Congo</span></span>, I. <span class= + "tei tei-hi"><span style="font-style: italic">Les Arts, + Religion</span></span> (Brussels, 1902-1906), p. 164.</dd> + + <dt class="tei tei-notelabel"><a id="note_439" name="note_439" + href="#noteref_439">439.</a></dt> + + <dd class="tei tei-notetext">Mohammed Ibn-Omar el Tounsy, + <span class="tei tei-hi"><span style="font-style: italic">Voyage au + Darfour</span></span> (Paris, 1845), p. 203; <span class= + "tei tei-hi"><span style="font-style: italic">Travels of an Arab + Merchant</span></span> [Mohammed Ibn-Omar el Tounsy] <span class= + "tei tei-hi"><span style="font-style: italic">in + Soudan</span></span>, abridged from the French (of Perron) by Bayle + St. John (London, 1854), pp. 91 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_440" name="note_440" + href="#noteref_440">440.</a></dt> + + <dd class="tei tei-notetext">Mohammed Ibn-Omar el Tounsy, + <span class="tei tei-hi"><span style="font-style: italic">Voyage au + Ouadây</span></span> (Paris, 1851), p. 375.</dd> + + <dt class="tei tei-notelabel"><a id="note_441" name="note_441" + href="#noteref_441">441.</a></dt> + + <dd class="tei tei-notetext">Ibn Batoutah, <span class= + "tei tei-hi"><span style= + "font-style: italic">Voyages</span></span>, ed. C. Defrémery et B. + R. Sanguinetti (Paris, 1853-1858), iv. 441.</dd> + + <dt class="tei tei-notelabel"><a id="note_442" name="note_442" + href="#noteref_442">442.</a></dt> + + <dd class="tei tei-notetext">Le Commandant Mattei, <span class= + "tei tei-hi"><span style="font-style: italic">Bas-Niger, Bénoué, + Dahomey</span></span> (Paris, 1895), pp. 90 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_443" name="note_443" + href="#noteref_443">443.</a></dt> + + <dd class="tei tei-notetext">H. Ternaux-Compans, <span class= + "tei tei-hi"><span style="font-style: italic">Essai sur l'ancien + Cundinamarca</span></span>, p. 60.</dd> + + <dt class="tei tei-notelabel"><a id="note_444" name="note_444" + href="#noteref_444">444.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Manuscrit Ramirez, histoire de l'origine des + Indiens qui habitent la Nouvelle Espagne selon leurs + traditions</span></span>, publié par D. Charnay (Paris, 1903), pp. + 107 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_445" name="note_445" + href="#noteref_445">445.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_446" name="note_446" + href="#noteref_446">446.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Yoruba-speaking + Peoples of the Slave Coast</span></span>, p. 170.</dd> + + <dt class="tei tei-notelabel"><a id="note_447" name="note_447" + href="#noteref_447">447.</a></dt> + + <dd class="tei tei-notetext">Ebn-el-Dyn el-Eghouathy, <span class= + "tei tei-q">“Relation d'un voyage,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), IIme Série, i. (1834) + p. 290; H. Duveyrier, <span class="tei tei-hi"><span style= + "font-style: italic">Exploration du Sahara: les Touareg du + Nord</span></span>, pp. 391 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Reclus, <span class= + "tei tei-hi"><span style="font-style: italic">Nouvelle Géographie + Universelle</span></span>, xi. 838 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + James Richardson, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in the Great Desert of + Sahara</span></span>, ii. 208.</dd> + + <dt class="tei tei-notelabel"><a id="note_448" name="note_448" + href="#noteref_448">448.</a></dt> + + <dd class="tei tei-notetext">J. Wellhausen, <span class= + "tei tei-hi"><span style="font-style: italic">Reste arabischen + Heidentums</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Berlin, 1897), p. + 196.</dd> + + <dt class="tei tei-notelabel"><a id="note_449" name="note_449" + href="#noteref_449">449.</a></dt> + + <dd class="tei tei-notetext">Tertullian, <span class= + "tei tei-hi"><span style="font-style: italic">De virginibus + velandis</span></span>, 17 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, ii. col. 912).</dd> + + <dt class="tei tei-notelabel"><a id="note_450" name="note_450" + href="#noteref_450">450.</a></dt> + + <dd class="tei tei-notetext">Pseudo-Dicaearchus, <span class= + "tei tei-hi"><span style="font-style: italic">Descriptio + Graeciae</span></span>, 18, in <span class= + "tei tei-hi"><span style="font-style: italic">Geographi Graeci + Minores</span></span>, ed. C. Müller, i. 103; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, ii. 259.</dd> + + <dt class="tei tei-notelabel"><a id="note_451" name="note_451" + href="#noteref_451">451.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + pp. 67 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_452" name="note_452" + href="#noteref_452">452.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-q">“Die Landschaft Dawan oder West-Timor,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Deutsche + geographische Blätter</span></span>, x. 230.</dd> + + <dt class="tei tei-notelabel"><a id="note_453" name="note_453" + href="#noteref_453">453.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-q">“On some Australian Ceremonies of Initiation,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xiii. (1884) p. + 456.</dd> + + <dt class="tei tei-notelabel"><a id="note_454" name="note_454" + href="#noteref_454">454.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg030" class= + "tei tei-ref">30</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_455" name="note_455" + href="#noteref_455">455.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg005" class= + "tei tei-ref">5</a>, <a href="#Pg008" class="tei tei-ref">8</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_456" name="note_456" + href="#noteref_456">456.</a></dt> + + <dd class="tei tei-notetext">This rule was mentioned to me in + conversation by Miss Mary H. Kingsley. However, he is said to have + shewn himself outside his palace on solemn occasions once or twice + a year. See O. Dapper, <span class="tei tei-hi"><span style= + "font-style: italic">Description de l'Afrique</span></span>, pp. + 311 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Ling Roth, <span class= + "tei tei-hi"><span style="font-style: italic">Great + Benin</span></span>, p. 74. As to the worship of the king of Benin, + see <span class="tei tei-hi"><span style="font-style: italic">The + Magic Art and the Evolution of Kings</span></span>, vol. i. p. + 396.</dd> + + <dt class="tei tei-notelabel"><a id="note_457" name="note_457" + href="#noteref_457">457.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 263. However, a + case is recorded in which he marched out to war (<span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + i. 268 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_458" name="note_458" + href="#noteref_458">458.</a></dt> + + <dd class="tei tei-notetext">S. Crowther and J. C. Taylor, + <span class="tei tei-hi"><span style="font-style: italic">The + Gospel on the Banks of the Niger</span></span> (London, 1859), p. + 433.</dd> + + <dt class="tei tei-notelabel"><a id="note_459" name="note_459" + href="#noteref_459">459.</a></dt> + + <dd class="tei tei-notetext">Le Commandant Mattei, <span class= + "tei tei-hi"><span style="font-style: italic">Bas-Niger, Bénoué, + Dahomey</span></span> (Paris, 1895), pp. 67-72. The annual dance of + the king of Onitsha outside of his palace is mentioned also by S. + Crowther and J. C. Taylor (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 379), and A. F. + Mockler-Ferryman (<span class="tei tei-hi"><span style= + "font-style: italic">Up the Niger</span></span>, p. 22).</dd> + + <dt class="tei tei-notelabel"><a id="note_460" name="note_460" + href="#noteref_460">460.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Mission + Voulet-Chanoine,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), VIIIme Série, xx. (1899) p. + 223.</dd> + + <dt class="tei tei-notelabel"><a id="note_461" name="note_461" + href="#noteref_461">461.</a></dt> + + <dd class="tei tei-notetext">C. Partridge, <span class= + "tei tei-hi"><span style="font-style: italic">Cross River + Natives</span></span> (London, 1905), p. 7; compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> pp. + 8, 200, 202, 203 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> See also Major A. G. + Leonard, <span class="tei tei-hi"><span style= + "font-style: italic">The Lower Niger and its Tribes</span></span> + (London, 1906), pp. 371 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_462" name="note_462" + href="#noteref_462">462.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς + θεοὺς τουσ βασιλεασ, κατακλειστουσ οντασ και οἰκουροὺς τὸ + πλέον.</dd> + + <dt class="tei tei-notelabel"><a id="note_463" name="note_463" + href="#noteref_463">463.</a></dt> + + <dd class="tei tei-notetext">Xenophon, <span class= + "tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, v. 4. 26; Scymnus + Chius, <span class="tei tei-hi"><span style= + "font-style: italic">Orbis descriptio</span></span>, 900 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">Geographi Graeci + Minores</span></span>, ed. C. Müller, i. 234); Diodorus Siculus, + xiv. 30. 6 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Nicolaus Damascenus, quoted + by Stobeaus, <span class="tei tei-hi"><span style= + "font-style: italic">Florilegium</span></span>, xliv. 41 (vol. ii. + p. 185, ed. Meineke); Apollonius Rhodius, <span class= + "tei tei-hi"><span style="font-style: italic">Argon.</span></span> + ii. 1026, <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, with the note of the + scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die + Chrysostom refers to the custom without mentioning the name of the + people (<span class="tei tei-hi"><span style= + "font-style: italic">Or.</span></span> xiv. vol. i. p. 257, ed. L. + Dindorf).</dd> + + <dt class="tei tei-notelabel"><a id="note_464" name="note_464" + href="#noteref_464">464.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvi. 4. 19, p. 778; Diodorus + Siculus, iii. 47. Inscriptions found in Sheba (the country about + two hundred miles north of Aden) seem to shew that the land was at + first ruled by a succession of priestly kings, who were afterwards + followed by kings in the ordinary sense. The names of many of these + priestly kings (<span class="tei tei-foreign"><span style= + "font-style: italic">makarribs</span></span>, literally + <span class="tei tei-q">“blessers”</span>) are preserved in + inscriptions. See Prof. S. R. Driver, in <span class= + "tei tei-hi"><span style="font-style: italic">Authority and + Archaeology Sacred and Profane</span></span>, edited by D. G. + Hogarth (London, 1899), p. 82. Probably these <span class= + "tei tei-q">“blessers”</span> are the kings referred to by the + Greek writers. We may suppose that the blessings they dispensed + consisted in a proper regulation of the weather, abundance of the + fruits of the earth, and so on.</dd> + + <dt class="tei tei-notelabel"><a id="note_465" name="note_465" + href="#noteref_465">465.</a></dt> + + <dd class="tei tei-notetext">Heraclides Cumanus, in Athenaeus, xii. + 13, p. 517 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_466" name="note_466" + href="#noteref_466">466.</a></dt> + + <dd class="tei tei-notetext">Ch. Dallet, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Église + de Coreé</span></span> (Paris, 1874), i. pp. xxiv-xxvi. The king + sometimes, though rarely, left his palace. When he did so, notice + was given beforehand to his people. All doors must be shut and each + householder must kneel before his threshold with a broom and a + dust-pan in his hand. All windows, especially the upper ones, must + be sealed with slips of paper, lest some one should look down upon + the king. See W. E. Griffis, <span class="tei tei-hi"><span style= + "font-style: italic">Corea, the Hermit Nation</span></span>, p. + 222. These customs are now obsolete (G. N. Curzon, <span class= + "tei tei-hi"><span style="font-style: italic">Problems of the Far + East</span></span>, Westminster, 1896, pp. 154 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + note).</dd> + + <dt class="tei tei-notelabel"><a id="note_467" name="note_467" + href="#noteref_467">467.</a></dt> + + <dd class="tei tei-notetext">This I learned from the late Mr. W. + Simpson, formerly artist of the <span class= + "tei tei-hi"><span style="font-style: italic">Illustrated London + News</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_468" name="note_468" + href="#noteref_468">468.</a></dt> + + <dd class="tei tei-notetext">Richard, <span class= + "tei tei-q">“History of Tonquin,”</span> in Pinkerton's + <span class="tei tei-hi"><span style="font-style: italic">Voyages + and Travels</span></span>, ix. 746.</dd> + + <dt class="tei tei-notelabel"><a id="note_469" name="note_469" + href="#noteref_469">469.</a></dt> + + <dd class="tei tei-notetext">Shway Yoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Burman</span></span> (London, 1882), i. 30 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + compare <span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xx. (1891) p. + 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_470" name="note_470" + href="#noteref_470">470.</a></dt> + + <dd class="tei tei-notetext">G. Taplin, <span class= + "tei tei-q">“The Narrinyeri,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span> (Adelaide, 1879), pp. 24-26; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in E. M. Curr, <span class= + "tei tei-hi"><span style="font-style: italic">The Australian + Race</span></span>, ii. p. 247.</dd> + + <dt class="tei tei-notelabel"><a id="note_471" name="note_471" + href="#noteref_471">471.</a></dt> + + <dd class="tei tei-notetext">G. Taplin, <span class= + "tei tei-q">“The Narrinyeri,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 63; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Notes on the Mixed Races of + Australia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, iv. (1875) p. 53; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + E. M. Curr, <span class="tei tei-hi"><span style= + "font-style: italic">The Australian Race</span></span>, ii. + 245.</dd> + + <dt class="tei tei-notelabel"><a id="note_472" name="note_472" + href="#noteref_472">472.</a></dt> + + <dd class="tei tei-notetext">H. E. A. Meyer, <span class= + "tei tei-q">“Manners and Customs of the Aborigines of the Encounter + Bay Tribe,”</span> in <span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South + Australia</span></span>, p. 196.</dd> + + <dt class="tei tei-notelabel"><a id="note_473" name="note_473" + href="#noteref_473">473.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, pp. 203 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + compare pp. 178, 188, 214.</dd> + + <dt class="tei tei-notelabel"><a id="note_474" name="note_474" + href="#noteref_474">474.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + pp. 302 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, i. 341 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_475" name="note_475" + href="#noteref_475">475.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, <span class= + "tei tei-hi"><span style="font-style: italic">Komm herüber und hilf + uns!</span></span> iii. (Barmen, 1898) p. 9; M. Krieger, + <span class="tei tei-hi"><span style= + "font-style: italic">Neu-Guinea</span></span>, pp. 185 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; R. + Parkinson, <span class="tei tei-q">“Die Berlinhafen Section, ein + Beitrag zur Ethnographie der Neu-Guinea Küste,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Internationales + Archiv für Ethnographie</span></span>, xiii. (1900) p. 44; M. J. + Erdweg, <span class="tei tei-q">“Die Bewohner der Insel Tumleo, + Berlinhafen, Deutsch-Neu-Guinea,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + Anthropologischen Gesellschaft in Wien</span></span>, xxxii. (1902) + p. 287.</dd> + + <dt class="tei tei-notelabel"><a id="note_476" name="note_476" + href="#noteref_476">476.</a></dt> + + <dd class="tei tei-notetext">Mgr. Couppé, <span class= + "tei tei-q">“En Nouvelle-Poméranie,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxiii. (1891) p. 364; J. Graf Pfeil, + <span class="tei tei-hi"><span style="font-style: italic">Studien + und Beobachtungen aus der Südsee</span></span> (Brunswick, 1899), + pp. 141 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; P. A. Kleintitschen, + <span class="tei tei-hi"><span style="font-style: italic">Die + Küstenbewohner der Gazellehalbinsel</span></span> (Hiltrup bei + Münster, <span class="tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), pp. 343 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_477" name="note_477" + href="#noteref_477">477.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span>, p. 330. We have seen that the food left by + the king of the Monbutto, is carefully buried (above, p. <a href= + "#Pg119" class="tei tei-ref">119</a>).</dd> + + <dt class="tei tei-notelabel"><a id="note_478" name="note_478" + href="#noteref_478">478.</a></dt> + + <dd class="tei tei-notetext">Bosman's <span class= + "tei tei-q">“Guinea,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, xvi. 487.</dd> + + <dt class="tei tei-notelabel"><a id="note_479" name="note_479" + href="#noteref_479">479.</a></dt> + + <dd class="tei tei-notetext">P. N. Wilken, <span class= + "tei tei-q">“Bijdragen tot de kennis van de zeden en gewoonten der + Alfoeren in de Minahassa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, vii. + (1863) p. 126.</dd> + + <dt class="tei tei-notelabel"><a id="note_480" name="note_480" + href="#noteref_480">480.</a></dt> + + <dd class="tei tei-notetext">W. Caland, <span class= + "tei tei-hi"><span style="font-style: italic">Altindisches + Zauberritual</span></span>, pp. 163 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_481" name="note_481" + href="#noteref_481">481.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxviii. 19. For other examples of witchcraft + wrought by means of the refuse of food, see E. S. Hartland, + <span class="tei tei-hi"><span style="font-style: italic">The + Legend of Perseus</span></span>, ii. 83 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_482" name="note_482" + href="#noteref_482">482.</a></dt> + + <dd class="tei tei-notetext">On the covenant entered into by eating + together see the classical exposition of W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">The + Religion of the Semites</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1894), pp. 269 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> For examples of the + blood-covenant, see H. C. Trumbull, <span class= + "tei tei-hi"><span style="font-style: italic">The Blood + Covenant</span></span> (London, 1887). The examples might easily be + multiplied.</dd> + + <dt class="tei tei-notelabel"><a id="note_483" name="note_483" + href="#noteref_483">483.</a></dt> + + <dd class="tei tei-notetext">Kaempfer's <span class= + "tei tei-q">“History of Japan,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, vii. 717.</dd> + + <dt class="tei tei-notelabel"><a id="note_484" name="note_484" + href="#noteref_484">484.</a></dt> + + <dd class="tei tei-notetext">Rev. Lorimer Fison, in a letter to me + dated August 26, 1898. In Fijian, <span class= + "tei tei-foreign"><span style= + "font-style: italic">kana</span></span> is to eat; the meaning of + <span class="tei tei-foreign"><span style= + "font-style: italic">lama</span></span> is unknown.</dd> + + <dt class="tei tei-notelabel"><a id="note_485" name="note_485" + href="#noteref_485">485.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Coutumes + étranges des indigènes du Djebel-Nouba,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xiv. (1882) p. 460; Father S. Carceri, + <span class="tei tei-q">“Djebel-Nouba,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + xv. (1883) p. 450. The title of the priestly king is <span class= + "tei tei-foreign"><span style= + "font-style: italic">cogiour</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">codjour</span></span>. <span class= + "tei tei-q">“The <span class="tei tei-foreign"><span style= + "font-style: italic">codjour</span></span> is the pontifical king + of each group of villages; it is he who regulates and administers + the affairs of the Nubas. He is an absolute monarch, on whom all + depend. But he has no princely privileges or immunities; no royal + insignia, no badge mark him off from his subjects. He lives like + them by the produce of his fields and his industry; he works like + them, earns his daily bread, and has no guard of honour, no + tribunal, no code of laws, no civil list”</span> (Father S. + Carceri, <span class="tei tei-hi"><span style= + "font-style: italic">loc. cit.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_486" name="note_486" + href="#noteref_486">486.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Der Muata + Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas + und andere von Süd-Afrika,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + allgemeine Erdkunde</span></span> (Berlin), vi. (1856) pp. 398 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; F. T. Valdez, <span class= + "tei tei-hi"><span style="font-style: italic">Six Years of a + Traveller's Life in Western Africa</span></span> (London, 1861), + ii. 251 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_487" name="note_487" + href="#noteref_487">487.</a></dt> + + <dd class="tei tei-notetext">W. Mariner, <span class= + "tei tei-hi"><span style="font-style: italic">The Natives of the + Tonga Islands</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 141 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + note, 434 note, ii. 82 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 221-224; Captain J. Cook, + <span class="tei tei-hi"><span style= + "font-style: italic">Voyages</span></span> (London, 1809), v. 427 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Similarly in Fiji any person + who had touched the head of a living chief or the body of a dead + one was forbidden to handle his food, and must be fed by another + (J. E. Erskine, <span class="tei tei-hi"><span style= + "font-style: italic">The Western Pacific</span></span>, p. + 254).</dd> + + <dt class="tei tei-notelabel"><a id="note_488" name="note_488" + href="#noteref_488">488.</a></dt> + + <dd class="tei tei-notetext">On the custom of touching for the + King's Evil, see <span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, vol. i. pp. 368 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_489" name="note_489" + href="#noteref_489">489.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“The idea in + which this law [the law of taboo or <span class= + "tei tei-foreign"><span style= + "font-style: italic">tapu</span></span>, as it was called in New + Zealand] originated appears to have been, that a portion of the + spiritual essence of an <span class="tei tei-foreign"><span style= + "font-style: italic">atua</span></span> or of a sacred person was + communicated directly to objects which they touched, and also that + the spiritual essence so communicated to any object was afterwards + more or less retransmitted to anything else brought into contact + with it”</span> (E. Shortland, <span class= + "tei tei-hi"><span style="font-style: italic">Traditions and + Superstitions of the New Zealanders</span></span>, Second Edition, + London, 1856, p. 102). Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Maori + Religion and Mythology</span></span>, p. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_490" name="note_490" + href="#noteref_490">490.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Old New Zealand</span></span>, by a Pakeha + Maori (London, 1884), pp. 96 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_491" name="note_491" + href="#noteref_491">491.</a></dt> + + <dd class="tei tei-notetext">W. Brown, <span class= + "tei tei-hi"><span style="font-style: italic">New Zealand and its + Aborigines</span></span> (London, 1845), p. 76. For more examples + of the same kind see <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> pp. 177 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_492" name="note_492" + href="#noteref_492">492.</a></dt> + + <dd class="tei tei-notetext">E. Tregear, <span class= + "tei tei-q">“The Maoris of New Zealand,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xix. (1890) p. 100.</dd> + + <dt class="tei tei-notelabel"><a id="note_493" name="note_493" + href="#noteref_493">493.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">Te Ika a Maui, or, + New Zealand and its Inhabitants</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 164.</dd> + + <dt class="tei tei-notelabel"><a id="note_494" name="note_494" + href="#noteref_494">494.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 165.</dd> + + <dt class="tei tei-notelabel"><a id="note_495" name="note_495" + href="#noteref_495">495.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, pp. 537 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_496" name="note_496" + href="#noteref_496">496.</a></dt> + + <dd class="tei tei-notetext">R. Southey, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Brazil</span></span>, i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1822), p. + 238.</dd> + + <dt class="tei tei-notelabel"><a id="note_497" name="note_497" + href="#noteref_497">497.</a></dt> + + <dd class="tei tei-notetext">Major A. G. Leonard, <span class= + "tei tei-hi"><span style="font-style: italic">The Lower Niger and + its Tribes</span></span> (London, 1906), pp. 257 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_498" name="note_498" + href="#noteref_498">498.</a></dt> + + <dd class="tei tei-notetext">Merolla's <span class= + "tei tei-q">“Voyage to Congo,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, xvi. 237 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to these <span class="tei tei-foreign"><span style= + "font-style: italic">chegilla</span></span> or taboos on food, + which are commonly observed by the natives of this part of Africa, + see further my <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, ii. 614 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_499" name="note_499" + href="#noteref_499">499.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span> (Second Edition, London, 1832-1836), iv. + 388. Ellis appears to imply that the rule was universal in + Polynesia, but perhaps he refers only to Hawaii, of which in this + part of his work he is specially treating. We are told that in + Hawaii the priest who carried the principal idol about the country + was tabooed during the performance of this sacred office; he might + not touch anything with his hands, and the morsels of food which he + ate had to be put into his mouth by the chiefs of the villages + through which he passed or even by the king himself, who + accompanied the priest on his rounds (L. de Freycinet, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage autour du + monde</span></span>, Historique, ii. Première Partie, Paris, 1829, + p. 596). In Tonga the rule applied to chiefs only when their hands + had become tabooed by touching a superior chief (W. Mariner, + <span class="tei tei-hi"><span style="font-style: italic">Tonga + Islands</span></span>, i. 82 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). In New Zealand chiefs were + fed by slaves (A. S. Thomson, <span class="tei tei-hi"><span style= + "font-style: italic">The Story of New Zealand</span></span>, i. + 102); or they may, like tabooed people in general, have taken up + their food from little stages with their mouths or by means of + fern-stalks (R. Taylor, <span class="tei tei-hi"><span style= + "font-style: italic">Te Ika a Maui, or New Zealand and its + Inhabitants</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 162).</dd> + + <dt class="tei tei-notelabel"><a id="note_500" name="note_500" + href="#noteref_500">500.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Old New Zealand</span></span>, by a Pakeha + Maori (London, 1884), pp. 104-114. For more evidence see W. Yate, + <span class="tei tei-hi"><span style="font-style: italic">New + Zealand</span></span>, p. 85; G. F. Angas, <span class= + "tei tei-hi"><span style="font-style: italic">Savage Life and + Scenes in Australia and New Zealand</span></span>, ii. 90; E. + Dieffenbach, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in New Zealand</span></span>, ii. 104 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. Dumont D'Urville, + <span class="tei tei-hi"><span style="font-style: italic">Voyage + autour du monde et à la recherche de La Pérouse</span></span>, ii. + 530; Father Servant, <span class="tei tei-q">“Notice sur la + Nouvelle Zélande,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Annales de la Propagation de la + Foi</span></span>, xv. (1843) p. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_501" name="note_501" + href="#noteref_501">501.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + p. 145. Compare G. Brown, D.D., <span class= + "tei tei-hi"><span style="font-style: italic">Melanesians and + Polynesians</span></span> (London, 1910), p. 402: <span class= + "tei tei-q">“The men who took hold of the body were <span class= + "tei tei-foreign"><span style= + "font-style: italic">paia</span></span> (sacred) for the time, were + forbidden to touch their own food, and were fed by others. No food + wad eaten in the same house with the dead body.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_502" name="note_502" + href="#noteref_502">502.</a></dt> + + <dd class="tei tei-notetext">W. Mariner, <span class= + "tei tei-hi"><span style="font-style: italic">The Natives of the + Tonga Islands</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1818), i. 141 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_503" name="note_503" + href="#noteref_503">503.</a></dt> + + <dd class="tei tei-notetext">Father Bataillon, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de la + Propagation de la Foi</span></span>, xiii. (1841) p. 19. For more + evidence of the practice of this custom in Polynesia, see Captain + J. Cook, <span class="tei tei-hi"><span style= + "font-style: italic">Voyages</span></span> (London, 1809), vii. + 147; James Wilson, <span class="tei tei-hi"><span style= + "font-style: italic">Missionary Voyage to the Southern Pacific + Ocean</span></span> (London, 1799), p. 363.</dd> + + <dt class="tei tei-notelabel"><a id="note_504" name="note_504" + href="#noteref_504">504.</a></dt> + + <dd class="tei tei-notetext">Ch. Wilkes, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + United States Exploring Expedition</span></span>, New Edition (New + York, 1851), iii. 99 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_505" name="note_505" + href="#noteref_505">505.</a></dt> + + <dd class="tei tei-notetext">W. G. Lawes, <span class= + "tei tei-q">“Ethnological Notes on the Motu, Koitapu, and Koiari + Tribes of New Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, viii. (1879) p. 370.</dd> + + <dt class="tei tei-notelabel"><a id="note_506" name="note_506" + href="#noteref_506">506.</a></dt> + + <dd class="tei tei-notetext">Father Lambert, in <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xii. (1880) p. 365; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Mœurs et + superstitions des Néo-Calédoniens</span></span> (Nouméa, 1900), pp. + 238 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_507" name="note_507" + href="#noteref_507">507.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), p. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_508" name="note_508" + href="#noteref_508">508.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d'Ethnographie + et de Sociologie</span></span>, i. (1910) p. 153.</dd> + + <dt class="tei tei-notelabel"><a id="note_509" name="note_509" + href="#noteref_509">509.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 563.</dd> + + <dt class="tei tei-notelabel"><a id="note_510" name="note_510" + href="#noteref_510">510.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Report on the + North-Western Tribes of Canada</span></span>, pp. 91 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (separate Reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1890</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_511" name="note_511" + href="#noteref_511">511.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) pp. 331, + 332 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_512" name="note_512" + href="#noteref_512">512.</a></dt> + + <dd class="tei tei-notetext">C. Hill-Tout, <span class= + "tei tei-hi"><span style="font-style: italic">The Far West, the + Home of the Salish and Déné</span></span> (London, 1907), pp. 193 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_513" name="note_513" + href="#noteref_513">513.</a></dt> + + <dd class="tei tei-notetext">G. M. Dawson, <span class= + "tei tei-q">“Notes and Observations on the Kwakiool People of the + Northern part of Vancouver Island and adjacent Coasts,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings and Transactions of the Royal + Society of Canada for the Year 1887</span></span>, vol. v. + (Montreal, 1888) Trans. Section ii. pp. 78 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_514" name="note_514" + href="#noteref_514">514.</a></dt> + + <dd class="tei tei-notetext">F. Blumentritt, <span class= + "tei tei-q">“Über die Eingeborenen der Insel Palawan und der + Inselgruppe der Talamlanen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lix. (1891) p. 182.</dd> + + <dt class="tei tei-notelabel"><a id="note_515" name="note_515" + href="#noteref_515">515.</a></dt> + + <dd class="tei tei-notetext">Father Guis, <span class= + "tei tei-q">“Les Canaques, Mort-Deuil,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxxiv. (1902) pp. 208 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_516" name="note_516" + href="#noteref_516">516.</a></dt> + + <dd class="tei tei-notetext">Capt. W. E. Armit, <span class= + "tei tei-q">“Customs of the Australian Aborigines,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, ix. (1880) p. + 459.</dd> + + <dt class="tei tei-notelabel"><a id="note_517" name="note_517" + href="#noteref_517">517.</a></dt> + + <dd class="tei tei-notetext">W. Ridley, <span class= + "tei tei-q">“Report on Australian Languages and Traditions,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, ii. (1873) p. + 268.</dd> + + <dt class="tei tei-notelabel"><a id="note_518" name="note_518" + href="#noteref_518">518.</a></dt> + + <dd class="tei tei-notetext">From information given me by Messrs. + Roscoe and Miller, missionaries to Uganda (June 24, 1897), and + afterwards corrected by the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Katikiro</span></span> (Prime Minister) of + Uganda in conversation with Mr. Roscoe (June 20, 1902).</dd> + + <dt class="tei tei-notelabel"><a id="note_519" name="note_519" + href="#noteref_519">519.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Report of the International Polar Expedition + to Point Barrow, Alaska</span></span> (Washington, 1885), p. + 46.</dd> + + <dt class="tei tei-notelabel"><a id="note_520" name="note_520" + href="#noteref_520">520.</a></dt> + + <dd class="tei tei-notetext">Alexander Mackenzie, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages from Montreal + through the Continent of North America</span></span> (London, + 1801), p. cxxiii.</dd> + + <dt class="tei tei-notelabel"><a id="note_521" name="note_521" + href="#noteref_521">521.</a></dt> + + <dd class="tei tei-notetext">Gavin Hamilton, <span class= + "tei tei-q">“Customs of the New Caledonian Women,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, vii. (1878) p. 206. + Among the Nootkas of British Columbia a girl at puberty is hidden + from the sight of men for several days behind a partition of mats; + during her seclusion she may not scratch her head or her body with + her hands, but she may do so with a comb or a piece of bone, which + is provided for the purpose. See Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Report on the + North-Western Tribes of Canada</span></span>, p. 41 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1890</span></span>). Again, among the Shuswap of British Columbia a + girl at puberty lives alone in a little hut on the mountains and is + forbidden to touch her head or scratch her body; but she may + scratch her head with a three-toothed comb and her body with the + painted bone of a deer. See Fr. Boas, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 89 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the East Indian island of + Ceram a girl may not scratch herself with her fingers the night + before her teeth are filed, but she may do it with a piece of + bamboo. See J. G. F. Riedel, <span class="tei tei-hi"><span style= + "font-style: italic">De sluik- en kroesharige rassen tusschen + Selebes en Papua</span></span>, p. 137.</dd> + + <dt class="tei tei-notelabel"><a id="note_522" name="note_522" + href="#noteref_522">522.</a></dt> + + <dd class="tei tei-notetext">A. G. Morice, <span class= + "tei tei-q">“The Canadian Dénés,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Annual Archaeological + Report (Toronto), 1905</span></span>, p. 218.</dd> + + <dt class="tei tei-notelabel"><a id="note_523" name="note_523" + href="#noteref_523">523.</a></dt> + + <dd class="tei tei-notetext">H. Pittier de Fabrega, <span class= + "tei tei-q">“Die Sprache der Bribri-Indianer in Costa Rica,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Sitzungsberichte der + philosophischen-historischen Classe der Kaiserlichen Akademie der + Wissenschaften</span></span> (Vienna), cxxxviii. (1898) p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_524" name="note_524" + href="#noteref_524">524.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, in <span class= + "tei tei-hi"><span style="font-style: italic">Reports of the + Cambridge Anthropological Expedition to Torres + Straits</span></span>, v. (Cambridge, 1904) pp. 201, 203.</dd> + + <dt class="tei tei-notelabel"><a id="note_525" name="note_525" + href="#noteref_525">525.</a></dt> + + <dd class="tei tei-notetext">James Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">Missionary Voyage to + the Southern Pacific Ocean</span></span>, p. 354.</dd> + + <dt class="tei tei-notelabel"><a id="note_526" name="note_526" + href="#noteref_526">526.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span>, + p. 276.</dd> + + <dt class="tei tei-notelabel"><a id="note_527" name="note_527" + href="#noteref_527">527.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, <span class= + "tei tei-q">“The Medicine, Surgery, and Midwifery of the + Sinaugolo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 302. In Uganda a bride is + secluded for a month, during which she only receives near + relatives; she wears her veil all this time. She may not handle + food, but is fed by one of her attendants. A peasant's wife is + secluded for two or three days only. See J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_528" name="note_528" + href="#noteref_528">528.</a></dt> + + <dd class="tei tei-notetext">Father Guis, <span class= + "tei tei-q">“Les Canaques, ce qu'ils font, ce qu'ils + disent,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxx. + (1898) p. 119.</dd> + + <dt class="tei tei-notelabel"><a id="note_529" name="note_529" + href="#noteref_529">529.</a></dt> + + <dd class="tei tei-notetext">V. Lisiansky, <span class= + "tei tei-hi"><span style="font-style: italic">A Voyage Round the + World</span></span> (London, 1814), p. 201.</dd> + + <dt class="tei tei-notelabel"><a id="note_530" name="note_530" + href="#noteref_530">530.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d' Ethnographie + et de Sociologie</span></span>, i. (1910) p. 153.</dd> + + <dt class="tei tei-notelabel"><a id="note_531" name="note_531" + href="#noteref_531">531.</a></dt> + + <dd class="tei tei-notetext">H. Pittier de Fábrega, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 20 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_532" name="note_532" + href="#noteref_532">532.</a></dt> + + <dd class="tei tei-notetext">F. Fawcett, <span class= + "tei tei-q">“Note on a Custom of the Mysore <span class= + "tei tei-q">‘Gollaválu’</span> or Shepherd Caste People,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Society of Bombay</span></span>, i. 536 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. Thurston, <span class= + "tei tei-hi"><span style="font-style: italic">Castes and Tribes of + Southern India</span></span> (Madras, 1909), ii. 287 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_533" name="note_533" + href="#noteref_533">533.</a></dt> + + <dd class="tei tei-notetext">M. J. Erdweg, <span class= + "tei tei-q">“Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch + Neu-Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der Anthropologischen + Gesellschaft in Wien</span></span>, xxxii. (1902) p. 280.</dd> + + <dt class="tei tei-notelabel"><a id="note_534" name="note_534" + href="#noteref_534">534.</a></dt> + + <dd class="tei tei-notetext">P. Rascher, <span class= + "tei tei-q">“Die Sulka,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Archiv für + Anthropologie</span></span>, xxix. (1904) p. 212; R. Parkinson, + <span class="tei tei-hi"><span style="font-style: italic">Dreissig + Jahre in der Südsee</span></span> (Stuttgart, 1907), p. 180.</dd> + + <dt class="tei tei-notelabel"><a id="note_535" name="note_535" + href="#noteref_535">535.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Nachrichten über + Kaiser Wilhelms-Land und den Bismarck-Archipel</span></span>, 1897, + p. 87.</dd> + + <dt class="tei tei-notelabel"><a id="note_536" name="note_536" + href="#noteref_536">536.</a></dt> + + <dd class="tei tei-notetext">Rev. E. Dannert, <span class= + "tei tei-q">“Customs of the Ovaherero at the Birth of a + Child,”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">South African</span></span>) <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore + Journal</span></span>, ii. (1880) p. 63.</dd> + + <dt class="tei tei-notelabel"><a id="note_537" name="note_537" + href="#noteref_537">537.</a></dt> + + <dd class="tei tei-notetext">Levrault, <span class= + "tei tei-q">“Rapport sur les provinces de Canélos et du + Napo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), Deuxième Série, xi. (1839) p. + 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_538" name="note_538" + href="#noteref_538">538.</a></dt> + + <dd class="tei tei-notetext">Franz Boas, <span class= + "tei tei-q">“The Eskimo of Baffin Land and Hudson Bay,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bulletin + of the American Museum of Natural History</span></span>, xv. part + i. (New York, 1901) pp. 125 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> As to Sedna, see + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> pp. 119 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_539" name="note_539" + href="#noteref_539">539.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d'Ethnographie + et de Sociologie</span></span>, i. (1910) p. 139.</dd> + + <dt class="tei tei-notelabel"><a id="note_540" name="note_540" + href="#noteref_540">540.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 139 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_541" name="note_541" + href="#noteref_541">541.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 140 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_542" name="note_542" + href="#noteref_542">542.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 262 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 278.</dd> + + <dt class="tei tei-notelabel"><a id="note_543" name="note_543" + href="#noteref_543">543.</a></dt> + + <dd class="tei tei-notetext">Le R. P. Cadière, <span class= + "tei tei-q">“Coutumes populaires de la vallée du + Nguôn-So'n,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de l'École Française + d'Extrême-Orient</span></span>, ii. (Hanoi, 1902) pp. 353 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_544" name="note_544" + href="#noteref_544">544.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + No. 566; Ch. Michel, <span class="tei tei-hi"><span style= + "font-style: italic">Recueil d'inscriptions + grecques</span></span>, No. 730 ἁγνευέτωσαν δὲ καὶ εἰσίτωσαν εἰς + τὸν τῆς θεο[ῦ ναὸν] ... ὡσαύτως δὲ καὶ ἀπὸ κήδους καὶ τεκούσης + γυναικὸς δευτεραῖος: Euripides, <span class= + "tei tei-hi"><span style="font-style: italic">Iphigenia in + Tauris</span></span>, 380 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">τὰ τῆς θεοῦ δὲ + μέμφομαι σοφίσματα, ἤτις. βροτῶν μὲν ἤν τις ἄψηται φόνου ἥ καὶ + λοχείας ἢ νεκροῦ θιγῇ χεροῖν, βωμῶν ἀπείργει, μυσαρὸν ὡς + ἡγουμένη.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Compare also a + mutilated Greek inscription found in Egypt (<span class= + "tei tei-hi"><span style="font-style: italic">Revue + archéologique</span></span>, IIIme Série, ii. 182 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>). In the passage of + Euripides which I have just quoted an acute verbal scholar, the + late Dr. Badham, proposed to omit the line ἢ καὶ λοχείας ἢ νεκροῦ + θιγῇ χεροῖν with the comment: <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Nihil facit ad argumentum + puerperae mentio; patet versum a sciolo + additum</span></span>.”</span> To do Dr. Badham justice, the + inscription which furnishes so close a parallel to the line of + Euripides had not yet been discovered among the ruins of + Pergamum, when he proposed to mutilate the text of the poet.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_545" name="note_545" + href="#noteref_545">545.</a></dt> + + <dd class="tei tei-notetext">B. Hawkins, <span class= + "tei tei-q">“The Creek Confederacy,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Collections of the + Georgia Historical Society</span></span>, iii. pt. i. (Savannah, + 1848) pp. 78 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Hawkins's account is + reproduced by A. S. Gatschett, in his <span class= + "tei tei-hi"><span style="font-style: italic">Migration Legend of + the Creek Indians</span></span>, i. 185 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Philadelphia, 1884). In the Turrbal tribe of southern Queensland + boys at initiation were not allowed to scratch themselves with + their fingers, but they might do it with a stick. See A. W. Howitt, + <span class="tei tei-hi"><span style="font-style: italic">Native + Tribes of South-East Australia</span></span>, p. 596.</dd> + + <dt class="tei tei-notelabel"><a id="note_546" name="note_546" + href="#noteref_546">546.</a></dt> + + <dd class="tei tei-notetext">L. Alberti, <span class= + "tei tei-hi"><span style="font-style: italic">De + Kaffers</span></span> (Amsterdam, 1810), pp. 76 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; H. + Lichtenstein, <span class="tei tei-hi"><span style= + "font-style: italic">Reisen im südlichen Afrika</span></span> + (Berlin, 1811-12), i. 427; S. Kay, <span class= + "tei tei-hi"><span style="font-style: italic">Travels and + Researches in Caffraria</span></span> (London, 1833), pp. 273 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 208; J. Stewart, D.D., <span class= + "tei tei-hi"><span style="font-style: italic">Lovedale, South + Africa</span></span> (Edinburgh, 1894), pp. 105 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with illustrations.</dd> + + <dt class="tei tei-notelabel"><a id="note_547" name="note_547" + href="#noteref_547">547.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Old New Zealand</span></span>, by a Pakeha + Maori (London, 1884), pp. 96, 114 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> One + of the customs mentioned by the writer was that all the people left + in the camp had to fast strictly while the warriors were out in the + field. This rule is obviously based on the sympathetic connexion + supposed to exist between friends at a distance, especially at + critical times. See <span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, vol. i. pp. 126 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_548" name="note_548" + href="#noteref_548">548.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Deuteronomy + xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in Deuteronomy + xxiii. 10, 11, suffices to prove that the custom of continence + observed in time of war by the Israelites, as by a multitude of + savage and barbarous peoples, was based on a superstitious, not a + rational motive. To convince us of this it is enough to remark + that the rule is often observed by warriors for some time after + their victorious return, and also by the persons left at home + during the absence of the fighting men. In these cases the + observance of the rule evidently does not admit of a rational + explanation, which could hardly, indeed, be entertained by any + one conversant with savage modes of thought. For examples, see + <span class="tei tei-hi"><span style="font-style: italic">The + Magic Art and the Evolution of Kings</span></span>, vol. i. pp. + 125, 128, 131, 133, and below, pp. 161, 163, 165, 166, 167, 168, + 169, 175 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 178, 179, 181.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The other rule + of personal cleanliness referred to in the text is exactly + observed, for the reason I have indicated, by the aborigines in + various parts of Australia. See (Sir) George Grey, <span class= + "tei tei-hi"><span style= + "font-style: italic">Journals</span></span>, ii. 344; R. Brough + Smyth, <span class="tei tei-hi"><span style= + "font-style: italic">Aborigines of Victoria</span></span>, i. + 165; J. Dawson, <span class="tei tei-hi"><span style= + "font-style: italic">Australian Aborigines</span></span>, p. 12; + P. Beveridge, in <span class="tei tei-hi"><span style= + "font-style: italic">Journal and Proceedings of the Royal Society + of New South Wales</span></span>, xvii. (1883) pp. 69 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare W. Stanbridge, + <span class="tei tei-q">“On the Aborigines of Victoria,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Ethnological Society of + London</span></span>, N.S. i. (1861) p. 299; Fison and Howitt, + <span class="tei tei-hi"><span style= + "font-style: italic">Kamilaroi and Kurnai</span></span>, p. 251; + E. M. Curr, <span class="tei tei-hi"><span style= + "font-style: italic">The Australian Race</span></span>, iii. 178 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 547; W. E. Roth, + <span class="tei tei-hi"><span style="font-style: italic">North + Queensland Ethnography, Bulletin No. 5</span></span> (Brisbane, + 1903), p. 22, § 80. The same dread has resulted in a similar + custom of cleanliness in Melanesia and Africa. See R. Parkinson, + <span class="tei tei-hi"><span style="font-style: italic">Im + Bismarck-Archipel</span></span>, pp. 143 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + R. H. Codrington, <span class="tei tei-hi"><span style= + "font-style: italic">The Melanesians</span></span>, p. 203 note; + F. von Luschan, <span class="tei tei-q">“Einiges über Sitten und + Gebräuche der Eingeborenen Neu-Guineas,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie, und + Urgeschichte</span></span> (1900), p. 416; J. Macdonald, + <span class="tei tei-q">“Manners, Customs, Superstitions, and + Religions of South African Tribes,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xx. (1891) p. 131. Mr. + Lorimer Fison sent me some notes on the Fijian practice, which + agrees with the one described by Dr. Codrington. The same rule is + observed, probably from the same motives, by the Miranha Indians + of Brazil. See Spix und Martius, <span class= + "tei tei-hi"><span style="font-style: italic">Reise in + Brasilien</span></span>, iii. 1251 note. On this subject compare + F. Schwally, <span class="tei tei-hi"><span style= + "font-style: italic">Semitische Kriegsaltertümer</span></span>, + i. (Leipsic, 1901) pp. 67 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_549" name="note_549" + href="#noteref_549">549.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of the Captivity and Adventures of + John Tanner</span></span> (London, 1830), p. 122.</dd> + + <dt class="tei tei-notelabel"><a id="note_550" name="note_550" + href="#noteref_550">550.</a></dt> + + <dd class="tei tei-notetext">We have seen (pp. <a href="#Pg146" + class="tei tei-ref">146</a>, <a href="#Pg156" class= + "tei tei-ref">156</a>) that the same rule is observed by girls at + puberty among some Indian tribes of British Columbia and by Creek + lads at initiation. It is also observed by Kwakiutl Indians who + have eaten human flesh (see below, p. <a href="#Pg189" class= + "tei tei-ref">189</a>). Among the Blackfoot Indians the man who was + appointed every four years to take charge of the sacred pipe and + other emblems of their religion might not scratch his body with his + finger-nails, but carried a sharp stick in his hair which he used + for this purpose. During the term of his priesthood he had to fast + and practise strict continence. None but he dare handle the sacred + pipe and emblems (W. W. Warren, <span class="tei tei-q">“History of + the Ojibways,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Collections of the Minnesota Historical + Society</span></span>, v. (1885) pp. 68 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + In Vedic India the man who was about to offer the solemn sacrifice + of soma prepared himself for his duties by a ceremony of + consecration, during which he carried the horn of a black deer or + antelope wherewith to scratch himself if necessary (<span class= + "tei tei-hi"><span style= + "font-style: italic">Satapatha-Brâhmana</span></span>, bk. iii. 31, + vol. ii. pp. 33 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> trans. by J. Eggeling; H. + Oldenberg, <span class="tei tei-hi"><span style= + "font-style: italic">Die Religion des Veda</span></span>, p. 399). + Some of the Peruvian Indians used to prepare themselves for an + important office by fasting, continence, and refusing to wash + themselves, to comb their hair, and to put their hands to their + heads; if they wished to scratch themselves, they must do it with a + stick. See P. J. de Arriaga, <span class="tei tei-hi"><span style= + "font-style: italic">Extirpacion de la idolatria del + Piru</span></span> (Lima, 1621), p. 20. Among the Isistines Indians + of Paraguay mourners refrained from scratching their heads with + their fingers, believing that to break the rule would make them + bald, no hair growing on the part of the head which their fingers + had touched. See Guevara, <span class="tei tei-q">“Historia del + Paraguay,”</span> in P. de Angelis's <span class= + "tei tei-hi"><span style="font-style: italic">Coleccion de obras y + documentos relativos a la historia antigua y moderna de las + provincias del Rio de la Plata</span></span>, ii. (Buenos-Aires, + 1836) p. 30. Amongst the Macusis of British Guiana, when a woman + has given birth to a child, the father hangs up his hammock beside + that of his wife and stays there till the navel-string drops off + the child. During this time the parents have to observe certain + rules, of which one is that they may not scratch their heads or + bodies with their nails, but must use for this purpose a piece of + palm-leaf. If they broke this rule, they think the child would die + or be an invalid all its life. See R. Schomburgk, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen in + Britisch-Guiana</span></span>, ii. 314. Some aborigines of + Queensland believe that if they scratched themselves with their + fingers during a rain-making ceremony, no rain would fall. See + <span class="tei tei-hi"><span style="font-style: italic">The Magic + Art and the Evolution of Kings</span></span>, vol. i. p. 254. In + all these cases, plainly, the hands are conceived to be so strongly + infected with the venom of taboo that it is dangerous even for the + owner of the hands to touch himself with them. The cowboy who + herded the cows of the king of Unyoro had to live strictly chaste, + no one might touch him, and he might not scratch or wound himself + so as to draw blood. But it is not said that he was forbidden to + touch himself with his own hands. See my <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, ii. 527.</dd> + + <dt class="tei tei-notelabel"><a id="note_551" name="note_551" + href="#noteref_551">551.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of the Captivity and Adventures of + John Tanner</span></span> (London, 1830), p. 123. As to the custom + of not stepping over a person or his weapons, see the note at the + end of the volume.</dd> + + <dt class="tei tei-notelabel"><a id="note_552" name="note_552" + href="#noteref_552">552.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-hi"><span style="font-style: italic">On the Border with + Crook</span></span> (New York, 1891), p. 133; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, ii. (1891) p. 453; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Ninth Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1892), p. + 490.</dd> + + <dt class="tei tei-notelabel"><a id="note_553" name="note_553" + href="#noteref_553">553.</a></dt> + + <dd class="tei tei-notetext">J. G. Kohl, <span class= + "tei tei-hi"><span style= + "font-style: italic">Kitschi-Gami</span></span>, ii. 168.</dd> + + <dt class="tei tei-notelabel"><a id="note_554" name="note_554" + href="#noteref_554">554.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of the Adventures and Sufferings of + John R. Jewitt</span></span> (Middletown, 1820), pp. 148 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_555" name="note_555" + href="#noteref_555">555.</a></dt> + + <dd class="tei tei-notetext">J. de Smet, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de la + Propagation de la Foi</span></span>, xiv. (1842) pp. 67 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> These customs have doubtless + long passed away, and the Indians who practised them may well have + suffered the extinction which they did their best to incur.</dd> + + <dt class="tei tei-notelabel"><a id="note_556" name="note_556" + href="#noteref_556">556.</a></dt> + + <dd class="tei tei-notetext">J. Adair, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + American Indians</span></span> (London, 1775), p. 163.</dd> + + <dt class="tei tei-notelabel"><a id="note_557" name="note_557" + href="#noteref_557">557.</a></dt> + + <dd class="tei tei-notetext">J. Adair, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + American Indians</span></span>, pp. 380-382.</dd> + + <dt class="tei tei-notelabel"><a id="note_558" name="note_558" + href="#noteref_558">558.</a></dt> + + <dd class="tei tei-notetext">Maj. M. Marston, in Rev. Jedidiah + Morse's <span class="tei tei-hi"><span style= + "font-style: italic">Report to the Secretary of War of the United + States on Indian Affairs</span></span> (New-haven, 1822), Appendix, + p. 130. The account in the text refers especially to the Sauk, Fox, + and Kickapoo Indians, at the junction of the Rock and Mississippi + rivers.</dd> + + <dt class="tei tei-notelabel"><a id="note_559" name="note_559" + href="#noteref_559">559.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d'Ethnographie + et de Sociologie</span></span>, i. (1910) p. 149.</dd> + + <dt class="tei tei-notelabel"><a id="note_560" name="note_560" + href="#noteref_560">560.</a></dt> + + <dd class="tei tei-notetext">For more evidence of the practice of + continence by warriors, see R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">Te Ika A Maui, or New + Zealand and its Inhabitants</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 189; E. Dieffenbach, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in New Zealand</span></span>, ii. 85 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Ch. Wilkes, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + United States Exploring Expedition</span></span>, iii. 78; J. + Chalmers, <span class="tei tei-q">“Toaripi,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxvii. (1898) p. 332; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Pioneering in New + Guinea</span></span>, p. 65; Van Schmidt, <span class= + "tei tei-q">“Aanteekeningen nopens de zeden, etc., der bevolking + van de eilanden Saparoea, Haroekoe, Noessa Laut, etc.,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Neêrlands + Indie</span></span>, 1843, deel ii. p. 507; J. G. F. Riedel, + <span class="tei tei-hi"><span style="font-style: italic">De + sluikharige en kroesharige rassen tusschen Selebes en + Papua</span></span>, p. 223; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Galela und Tobeloresen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + Ethnologie</span></span>, xvii. (1885) p. 68; W. W. Skeat, + <span class="tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, p. 524; E. Reclus, <span class= + "tei tei-hi"><span style="font-style: italic">Nouvelle Géographie + universelle</span></span>, viii. 126 (compare J. Biddulph, + <span class="tei tei-hi"><span style="font-style: italic">Tribes of + the Hindoo Koosh</span></span>, p. 18); N. Isaacs, <span class= + "tei tei-hi"><span style="font-style: italic">Travels and + Adventures in Eastern Africa</span></span>, i. 120; H. Callaway, + <span class="tei tei-hi"><span style="font-style: italic">Religious + System of the Amazulu</span></span>, iv. 437 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Dudley Kidd, <span class="tei tei-hi"><span style= + "font-style: italic">The Essential Kafir</span></span>, p. 306; A. + Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die deutsche Expedition an der + Loango-Küste</span></span>, i. 203; H. Cole, <span class= + "tei tei-q">“Notes on the Wagogo of German East Africa,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxii. (1902) p. + 317; R. H. Nassau, <span class="tei tei-hi"><span style= + "font-style: italic">Fetichism in West Africa</span></span>, p. + 177; H. R. Schoolcraft, <span class="tei tei-hi"><span style= + "font-style: italic">Indian Tribes</span></span>, iv. 63; J. Morse, + <span class="tei tei-hi"><span style="font-style: italic">Report to + the Secretary of War of the U.S. on Indian Affairs</span></span> + (New-haven, 1822), pp. 130, 131; H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, i. 189. On the other hand in Uganda, + before an army set out, the general and all the chiefs had either + to lie with their wives or to jump over them. This was supposed to + ensure victory and plenty of booty. See J. Roscoe, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxii. (1902) p. 59. And + in Kiwai Island, off British New Guinea, men had intercourse with + their wives before they went to war, and they drew omens from it. + See J. Chalmers, <span class="tei tei-q">“Notes on the Natives of + Kiwai,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxiii. (1903) p. 123.</dd> + + <dt class="tei tei-notelabel"><a id="note_561" name="note_561" + href="#noteref_561">561.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg151" class= + "tei tei-ref">151</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_562" name="note_562" + href="#noteref_562">562.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, i. 350.</dd> + + <dt class="tei tei-notelabel"><a id="note_563" name="note_563" + href="#noteref_563">563.</a></dt> + + <dd class="tei tei-notetext">T. C. Hodson, <span class= + "tei tei-q">“The <span class="tei tei-foreign"><span style= + "font-style: italic">genna</span></span> amongst the Tribes of + Assam,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxvi. (1906) p. 100.</dd> + + <dt class="tei tei-notelabel"><a id="note_564" name="note_564" + href="#noteref_564">564.</a></dt> + + <dd class="tei tei-notetext">S. Müller, <span class= + "tei tei-hi"><span style="font-style: italic">Reizen en + Onderzoekingen in den Indischen Archipel</span></span> (Amsterdam, + 1857), ii. 252.</dd> + + <dt class="tei tei-notelabel"><a id="note_565" name="note_565" + href="#noteref_565">565.</a></dt> + + <dd class="tei tei-notetext">J. S. G. Gramberg, <span class= + "tei tei-q">“Eene maand in de binnenlanden van Timor,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxvi. (1872) pp. 208, + 216 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare H. Zondervan, + <span class="tei tei-q">“Timor en de Timoreezen,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, v. (1888) + Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly + Gallas returning from war sacrifice to the jinn or guardian spirits + of their slain foes before they will re-enter their own houses (Ph. + Paulitschke, <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographie Nordost-Afrikas, die geistige + Cultur der Danâkil, Galla und Somâl</span></span>, pp. 50, 136). + Sometimes perhaps the sacrifice consists of the slayers' own blood. + See below, pp. <a href="#Pg174" class="tei tei-ref">174</a>, + <a href="#Pg176" class="tei tei-ref">176</a>, <a href="#Pg180" + class="tei tei-ref">180</a>. Orestes is said to have appeased the + Furies of his murdered mother by biting off one of his fingers + (Pausanias, viii. 34. 3).</dd> + + <dt class="tei tei-notelabel"><a id="note_566" name="note_566" + href="#noteref_566">566.</a></dt> + + <dd class="tei tei-notetext">N. Adriani en A. C. Kruijt, + <span class="tei tei-q">“Van Posso naar Parigi, Sigi en + Lindoe,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlii. (1898) p. 451.</dd> + + <dt class="tei tei-notelabel"><a id="note_567" name="note_567" + href="#noteref_567">567.</a></dt> + + <dd class="tei tei-notetext">S. W. Tromp, <span class= + "tei tei-q">“Uit de Salasila van Koetei,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + xxxvii. (1888) p. 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_568" name="note_568" + href="#noteref_568">568.</a></dt> + + <dd class="tei tei-notetext">Dr. L. Loria, <span class= + "tei tei-q">“Notes on the Ancient War Customs of the Natives of + Logea and Neighbourhood,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">British New Guinea, + Annual Report for 1894-1895</span></span> (London, 1896), p. + 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_569" name="note_569" + href="#noteref_569">569.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Chalmers, <span class= + "tei tei-q">“Toaripi,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxvii. (1898) p. 333.</dd> + + <dt class="tei tei-notelabel"><a id="note_570" name="note_570" + href="#noteref_570">570.</a></dt> + + <dd class="tei tei-notetext">R. E. Guise, <span class= + "tei tei-q">“On the Tribes inhabiting the Mouth of the Wanigela + River, New Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxviii. (1899) pp. 213 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_571" name="note_571" + href="#noteref_571">571.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, <span class= + "tei tei-hi"><span style="font-style: italic">The Melanesians of + British New Guinea</span></span> (Cambridge, 1910), p. 298.</dd> + + <dt class="tei tei-notelabel"><a id="note_572" name="note_572" + href="#noteref_572">572.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 129 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_573" name="note_573" + href="#noteref_573">573.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 563 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_574" name="note_574" + href="#noteref_574">574.</a></dt> + + <dd class="tei tei-notetext">P. Franz Vormann, <span class= + "tei tei-q">“Zur Psychologie, Religion, Soziologie und Geschichte + der Monumbo-Papua, Deutsch-Neuguinea,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) pp. 410 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_575" name="note_575" + href="#noteref_575">575.</a></dt> + + <dd class="tei tei-notetext">J. L. D. van der Roest, <span class= + "tei tei-q">“Uit het leven der Bevolking van Windessi,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xl. (1898) pp. 157 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_576" name="note_576" + href="#noteref_576">576.</a></dt> + + <dd class="tei tei-notetext">H. von Rosenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Der malayische + Archipel</span></span>, p. 461.</dd> + + <dt class="tei tei-notelabel"><a id="note_577" name="note_577" + href="#noteref_577">577.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Nachrichten über + Kaiser Wilhelms-Land und den Bismarck-Archipel</span></span>, 1897, + p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_578" name="note_578" + href="#noteref_578">578.</a></dt> + + <dd class="tei tei-notetext">J. E. Erskine, <span class= + "tei tei-hi"><span style="font-style: italic">The Western + Pacific</span></span> (London, 1853), p. 477.</dd> + + <dt class="tei tei-notelabel"><a id="note_579" name="note_579" + href="#noteref_579">579.</a></dt> + + <dd class="tei tei-notetext">Charlevoix, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de la + Nouvelle France</span></span>, vi. pp. 77, 122 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + F. Lafitau, <span class="tei tei-hi"><span style= + "font-style: italic">Mœ urs des sauvages ameriquains</span></span>, + ii. 279. In many places it is customary to drive away the ghosts + even of persons who have died a natural death. An account of these + customs is reserved for another work.</dd> + + <dt class="tei tei-notelabel"><a id="note_580" name="note_580" + href="#noteref_580">580.</a></dt> + + <dd class="tei tei-notetext">W. H. Keating, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of an + Expedition to the Source of St. Peter's River</span></span> + (London, 1825), i. 109.</dd> + + <dt class="tei tei-notelabel"><a id="note_581" name="note_581" + href="#noteref_581">581.</a></dt> + + <dd class="tei tei-notetext">Father Baudin, <span class= + "tei tei-q">“Féticheurs, ou ministres religieux des Nègres de la + Guinée,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xvi. + (1884) p. 332.</dd> + + <dt class="tei tei-notelabel"><a id="note_582" name="note_582" + href="#noteref_582">582.</a></dt> + + <dd class="tei tei-notetext">Juan de la Concepcion, <span class= + "tei tei-hi"><span style="font-style: italic">Historia general de + Philipinas</span></span>, xi. (Manilla, 1791) p. 387.</dd> + + <dt class="tei tei-notelabel"><a id="note_583" name="note_583" + href="#noteref_583">583.</a></dt> + + <dd class="tei tei-notetext">G. Loyer, <span class= + "tei tei-q">“Voyage to Issini on the Gold Coast,”</span> in T. + Astley's <span class="tei tei-hi"><span style= + "font-style: italic">New General Collection of Voyages and + Travels</span></span>, ii. (London, 1745) p. 444. Among the tribes + of the Lower Niger it is customary for the executioner to remain in + the house for three days after the execution; during this time he + sleeps on the bare floor, eats off broken platters, and drinks out + of calabashes or mugs, which are also damaged. See Major A. G. + Leonard, <span class="tei tei-hi"><span style= + "font-style: italic">The Lower Niger and its Tribes</span></span> + (London, 1906), p. 180.</dd> + + <dt class="tei tei-notelabel"><a id="note_584" name="note_584" + href="#noteref_584">584.</a></dt> + + <dd class="tei tei-notetext">E. Casalis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Basutos</span></span>, p. 258. So Caffres returning from battle are + unclean and must wash before they enter their houses (L. Alberti, + <span class="tei tei-hi"><span style="font-style: italic">De + Kaffers</span></span>, p. 104). It would seem that after the + slaughter of a foe the Greeks or Romans had also to bathe in + running water before they might touch holy things (Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ii. 719 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_585" name="note_585" + href="#noteref_585">585.</a></dt> + + <dd class="tei tei-notetext">Father Porte, <span class= + "tei tei-q">“Les Réminiscences d'un missionnaire du + Basutoland,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxviii. + (1896) p. 371. For a fuller description of a ceremony of this sort + see T. Arbousset et F. Daumas, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage d'exploration + au nord-est de la colonie du Cap de Bonne-Espérance</span></span> + (Paris, 1842), pp. 561-563.</dd> + + <dt class="tei tei-notelabel"><a id="note_586" name="note_586" + href="#noteref_586">586.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Extrait du + journal des missions évangeliques,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), IIme Série, ii. (1834) + pp. 199 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_587" name="note_587" + href="#noteref_587">587.</a></dt> + + <dd class="tei tei-notetext">Rev. W. C. Willoughby, <span class= + "tei tei-q">“Notes on the Totemism of the Becwana,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxv. (1905) pp. + 305 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_588" name="note_588" + href="#noteref_588">588.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-q">“Notes on the Bageshu,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the Royal + Anthropological Institute</span></span>, xxxix. (1909) p. 190.</dd> + + <dt class="tei tei-notelabel"><a id="note_589" name="note_589" + href="#noteref_589">589.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 310.</dd> + + <dt class="tei tei-notelabel"><a id="note_590" name="note_590" + href="#noteref_590">590.</a></dt> + + <dd class="tei tei-notetext">C. Wiese, <span class= + "tei tei-q">“Beiträge zur Geschichte der Zulu im Norden des + Zambesi,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, + xxxii. (1900) pp. 197 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_591" name="note_591" + href="#noteref_591">591.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, pp. 309 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_592" name="note_592" + href="#noteref_592">592.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Macdonald, <span class= + "tei tei-q">“Manners, Customs, Superstitions, and Religions of + South African Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xx. (1891) p. 138; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Light in + Africa</span></span>, p. 220.</dd> + + <dt class="tei tei-notelabel"><a id="note_593" name="note_593" + href="#noteref_593">593.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), p. 74. As to the painting of + the body red on one side and white on the other see also C. W. + Hobley, <span class="tei tei-hi"><span style= + "font-style: italic">Eastern Uganda</span></span>, pp. 38, 42; Sir + H. Johnston, <span class="tei tei-hi"><span style= + "font-style: italic">The Uganda Protectorate</span></span>, ii. + 868. As to the custom of painting the bodies of homicides, see + below, p. <a href="#Pg178" class="tei tei-ref">178</a> note + <span class="tei tei-hi"><span style= + "vertical-align: super">1</span></span> and p. <a href="#Pg186" + class="tei tei-ref">186</a> note <span class= + "tei tei-hi"><span style= + "vertical-align: super">1</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_594" name="note_594" + href="#noteref_594">594.</a></dt> + + <dd class="tei tei-notetext">H. R. Tate, <span class= + "tei tei-q">“Further Notes on the Kikuyu Tribe of British East + Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxiv. (1904) p. 264.</dd> + + <dt class="tei tei-notelabel"><a id="note_595" name="note_595" + href="#noteref_595">595.</a></dt> + + <dd class="tei tei-notetext">C. W. Hobley, <span class= + "tei tei-q">“British East Africa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxiii. (1903) p. + 353.</dd> + + <dt class="tei tei-notelabel"><a id="note_596" name="note_596" + href="#noteref_596">596.</a></dt> + + <dd class="tei tei-notetext">Miss Alice Werner, <span class= + "tei tei-hi"><span style="font-style: italic">Natives of British + Central Africa</span></span> (London, 1906), pp. 67 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_597" name="note_597" + href="#noteref_597">597.</a></dt> + + <dd class="tei tei-notetext">H. Schinz, <span class= + "tei tei-hi"><span style= + "font-style: italic">Deutsch-Südwest-Afrika</span></span>, p. + 321.</dd> + + <dt class="tei tei-notelabel"><a id="note_598" name="note_598" + href="#noteref_598">598.</a></dt> + + <dd class="tei tei-notetext">P. H. Brincker, <span class= + "tei tei-q">“Heidnisch-religiöse Sitten der Bantu, speciell der + Ovaherero und Ovambo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxvii. (1895) p. 289; + id., <span class="tei tei-q">“Charakter, Sitten und Gebräuche + speciell der Bantu Deutsch-Südwestafrikas,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen des + Seminars für orientalische Sprachen zu Berlin</span></span>, iii. + (1900) Dritte Abtheilung, p. 76.</dd> + + <dt class="tei tei-notelabel"><a id="note_599" name="note_599" + href="#noteref_599">599.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span>, <span class= + "tei tei-q">“Beobachtungen über die Deisidämonie der Eingeborenen + Deutsch-Südwest-Afrikas,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lviii. (1890) p. 324; id., in <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxvii. (1895) p. 289; + id., in <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen des Seminars für orientalische + Sprachen zu Berlin</span></span>, iii. (1900) Dritte Abtheilung, p. + 83.</dd> + + <dt class="tei tei-notelabel"><a id="note_600" name="note_600" + href="#noteref_600">600.</a></dt> + + <dd class="tei tei-notetext">Sir H. Johnston, <span class= + "tei tei-hi"><span style="font-style: italic">The Uganda + Protectorate</span></span> (London, 1902), ii. 743 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; C. + W. Hobley, <span class="tei tei-hi"><span style= + "font-style: italic">Eastern Uganda</span></span> (London, 1902), + p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_601" name="note_601" + href="#noteref_601">601.</a></dt> + + <dd class="tei tei-notetext">M. Weiss, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völkerstämme im + Norden Deutsch-Ostafrikas</span></span> (Berlin, 1910), p. + 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_602" name="note_602" + href="#noteref_602">602.</a></dt> + + <dd class="tei tei-notetext">Sir H. Johnston, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 794; C. W. Hobley, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_603" name="note_603" + href="#noteref_603">603.</a></dt> + + <dd class="tei tei-notetext">Numbers xxxi. 19-24.</dd> + + <dt class="tei tei-notelabel"><a id="note_604" name="note_604" + href="#noteref_604">604.</a></dt> + + <dd class="tei tei-notetext">E. Casalis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Basutos</span></span>, pp. 258 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_605" name="note_605" + href="#noteref_605">605.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, pp. 493-495; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Northern + Tribes of Central Australia</span></span>, pp. 563-568. The writers + suggest that the practice of painting the slayers black is meant to + render them invisible to the ghost. A widow, on the contrary, must + paint her body white, in order that her husband's spirit may see + that she is mourning for him.</dd> + + <dt class="tei tei-notelabel"><a id="note_606" name="note_606" + href="#noteref_606">606.</a></dt> + + <dd class="tei tei-notetext">G. H. von Langsdorff, <span class= + "tei tei-hi"><span style="font-style: italic">Reise um die + Welt</span></span> (Frankfort, 1812), i. 114 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_607" name="note_607" + href="#noteref_607">607.</a></dt> + + <dd class="tei tei-notetext">T. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 55 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_608" name="note_608" + href="#noteref_608">608.</a></dt> + + <dd class="tei tei-notetext">J. Kubary, <span class= + "tei tei-hi"><span style="font-style: italic">Die socialen + Einrichtungen der Pelauer</span></span> (Berlin, 1885), pp. 126 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 130.</dd> + + <dt class="tei tei-notelabel"><a id="note_609" name="note_609" + href="#noteref_609">609.</a></dt> + + <dd class="tei tei-notetext">F. A. Thevet, <span class= + "tei tei-hi"><span style="font-style: italic">Les Singularités de + la France Antarctique, autrement nommée Amérique</span></span> + (Antwerp, 1558), pp. 74-76; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Cosmographie + universelle</span></span> (Paris, 1575), pp. 944 [978] <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Pero de Magalhanes de Gandavo, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de la + province de Sancta-Cruz</span></span> (Paris, 1837), pp. 134-141 + (H. Ternaux-Compans, <span class="tei tei-hi"><span style= + "font-style: italic">Voyages, relations, et mémoires originaux pour + servir à l'histoire de la découverte de l'Amérique</span></span>; + the original of Gandavo's work was published in Portuguese at + Lisbon in 1576); J. Lery, <span class="tei tei-hi"><span style= + "font-style: italic">Historia navigationis in Brasiliam, quae et + America dicitur</span></span> (1586), pp. 183-194; <span class= + "tei tei-hi"><span style="font-style: italic">The Captivity of Hans + Stade of Hesse, in</span> <span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">a.d.</span></span> + <span style="font-style: italic">1547-1555, among the Wild Tribes + of Eastern Brazil</span></span>, translated by A. Tootal (London, + 1874), pp. 155-159; J. F. Lafitau, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs des sauvages + ameriquains</span></span>, ii. 292 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + R. Southey, <span class="tei tei-hi"><span style= + "font-style: italic">History of Brazil</span></span>, + i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> 227-232.</dd> + + <dt class="tei tei-notelabel"><a id="note_610" name="note_610" + href="#noteref_610">610.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Relation des + Natchez,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Voyages au nord</span></span>, ix. 24 + (Amsterdam, 1737); <span class="tei tei-hi"><span style= + "font-style: italic">Lettres édifiantes et curieuses</span></span>, + vii. 26; Charlevoix, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de la Nouvelle France</span></span>, + vi. 186 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_611" name="note_611" + href="#noteref_611">611.</a></dt> + + <dd class="tei tei-notetext">Bossu, <span class= + "tei tei-hi"><span style="font-style: italic">Nouveaux Voyages aux + Indes occidentales</span></span> (Paris, 1768), ii. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_612" name="note_612" + href="#noteref_612">612.</a></dt> + + <dd class="tei tei-notetext">H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Tribes</span></span>, iv. 63.</dd> + + <dt class="tei tei-notelabel"><a id="note_613" name="note_613" + href="#noteref_613">613.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 357.</dd> + + <dt class="tei tei-notelabel"><a id="note_614" name="note_614" + href="#noteref_614">614.</a></dt> + + <dd class="tei tei-notetext">J. O. Dorsey, <span class= + "tei tei-q">“An Account of the War Customs of the Osages,”</span> + <span class="tei tei-hi"><span style="font-style: italic">American + Naturalist</span></span>, xviii. (1884) p. 126.</dd> + + <dt class="tei tei-notelabel"><a id="note_615" name="note_615" + href="#noteref_615">615.</a></dt> + + <dd class="tei tei-notetext">G. Catlin, <span class= + "tei tei-hi"><span style="font-style: italic">North American + Indians</span></span>, i. 246.</dd> + + <dt class="tei tei-notelabel"><a id="note_616" name="note_616" + href="#noteref_616">616.</a></dt> + + <dd class="tei tei-notetext">H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, i. 553; Capt. Grossman, cited in + <span class="tei tei-hi"><span style="font-style: italic">Ninth + Annual Report of the Bureau of Ethnology</span></span> (Washington, + 1892), pp. 475 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The custom of plastering the + head with mud was observed by Egyptian women in mourning + (Herodotus, ii. 85; Diodorus Siculus, i. 91). Among some of the + aboriginal tribes of Victoria and New South Wales widows wore a + thick skullcap of clay or burned gypsum, forming a cast of the + head, for some months after the death; when the period of mourning + was over, the cap was removed, baked in the fire, and laid on the + husband's grave. One of these widows' caps is exhibited in the + British Museum. See T. L. Mitchell, <span class= + "tei tei-hi"><span style="font-style: italic">Three Expeditions + into the Interior of Eastern Australia</span></span> (London, + 1838), i. 251 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. J. Eyre, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of + Expeditions of Discovery into Central Australia</span></span>, ii. + 354; G. F. Angas, <span class="tei tei-hi"><span style= + "font-style: italic">Savage Life and Scenes in Australia and New + Zealand</span></span> (London, 1847), i. 86; G. Krefft, + <span class="tei tei-q">“On the Manners and Customs of the + Aborigines of the Lower Murray and Darling,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Philosophical Society of New South Wales</span></span>, 1862-1865 + (Sydney, 1866), pp. 373 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 66; R. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">The Aborigines of + Victoria</span></span>, i. p. xxx.; W. Stanbridge, <span class= + "tei tei-q">“On the Aborigines of Victoria,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., i. (1861) p. + 298; A. Oldfield, <span class="tei tei-q">“The Aborigines of + Australia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> iii. (1865) p. 248; F. + Bonney, <span class="tei tei-q">“On some Customs of the Aborigines + of the River Darling, New South Wales,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xiii. (1884) p. 135; E. M. + Curr, <span class="tei tei-hi"><span style="font-style: italic">The + Australian Race</span></span>, i. 88, ii. 238 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + iii. 21; A. W. Howitt, <span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South-East + Australia</span></span>, pp. 248, 452; R. Etheridge, jun., + <span class="tei tei-q">“The <span class="tei tei-q">‘Widow's + Cap’</span> of the Australian Aborigines,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Linnaean Society of New South Wales for the Year + 1899</span></span>, xxiv. (Sydney, 1900) pp. 333-345 (with + illustrations). In the Andaman Islands mourners coat their heads + with a thick mass of white clay (Jagor, in <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie</span></span>, 1876, p. + (57); M. V. Portman, <span class="tei tei-q">“Disposal of the Dead + among the Andamanese,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xxv. (1896) p. + 57; compare E. H. Man, <span class="tei tei-hi"><span style= + "font-style: italic">Aboriginal Inhabitants of the Andaman + Islands</span></span>, pp. 73, 75). Among the Bahima of the Uganda + Protectorate, when herdsmen water their cattle in the evening, they + plaster their faces and bodies with white clay, at the same time + stiffening their hair with mud into separate lumps. This mud is + left on the head for days till it crumbles into dust (Sir H. + Johnston, <span class="tei tei-hi"><span style= + "font-style: italic">The Uganda Protectorate</span></span>, ii. + 626, compare 620).</dd> + + <dt class="tei tei-notelabel"><a id="note_617" name="note_617" + href="#noteref_617">617.</a></dt> + + <dd class="tei tei-notetext">F. Russell, <span class= + "tei tei-q">“The Pima Indians,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Twenty-Sixth Annual + Report of the Bureau of American Ethnology</span></span> + (Washington, 1908), pp. 204 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_618" name="note_618" + href="#noteref_618">618.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-hi"><span style="font-style: italic">On the Border with + Crook</span></span>, p. 203.</dd> + + <dt class="tei tei-notelabel"><a id="note_619" name="note_619" + href="#noteref_619">619.</a></dt> + + <dd class="tei tei-notetext">F. Russell, <span class= + "tei tei-q">“The Pima Indians,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Twenty-Sixth Annual + Report of the Bureau of American Ethnology</span></span> + (Washington, 1908), p. 204.</dd> + + <dt class="tei tei-notelabel"><a id="note_620" name="note_620" + href="#noteref_620">620.</a></dt> + + <dd class="tei tei-notetext">S. Hearne, <span class= + "tei tei-hi"><span style="font-style: italic">Journey from Prince + of Wales's Fort in Hudson's Bay to the Northern Ocean</span></span> + (London, 1795), pp. 204-206. The custom of painting the face or the + body of the manslayer, which may perhaps be intended to disguise + him from the vengeful spirit of the slain, is practised by other + peoples, as by the Nandi (see above, p. <a href="#Pg175" class= + "tei tei-ref">175</a>). Among the Ba-Yaka of the Congo Free State a + man who has been slain in battle is supposed to send his soul to + avenge his death on his slayer; but the slayer can protect himself + against the ghost by wearing the red tail-feathers of a parrot in + his hair and painting his forehead red (E. Torday and T. A. Joyce, + <span class="tei tei-q">“Notes on the Ethnography of the + Ba-Yaka,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxvi. (1906) pp. 50 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + Among the Borâna Gallas, when a war-party has returned to the + village, the victors who have slain a foe are washed by the women + with a mixture of fat and butter, and their faces are painted with + red and white (Ph. Paulitschke, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographie + Nord-ost-Afrikas: die materielle Cultur der Danâkil, Galla und + Somâl</span></span> (Berlin, 1893), p. 258). When Masai warriors + kill enemies in fight they paint the right half of their own bodies + red and the left half white (A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Masai</span></span>, p. 353). Among the Wagogo of German East + Africa, a man who has killed an enemy in battle paints a red circle + round his right eye and a black circle round his left eye (Rev. H. + Cole, <span class="tei tei-q">“Notes on the Wagogo of German East + Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 314). Among the Angoni of + central Africa, after a successful raid, the leader calls together + all who have killed an enemy and paints their faces and heads + white; also he paints a white band round the body under the arms + and across the chest (<span class="tei tei-hi"><span style= + "font-style: italic">British Central Africa Gazette</span></span>, + No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who + has slain a man is accounted unclean. He must roast some flesh on a + fire kindled with wood of a special sort which imparts a bitter + flavour to the meat. This flesh he eats, and afterwards blackens + his face with the ashes of the fire. After a time he may wash + himself, rinse his mouth with fresh milk, and paint himself brown + again. From that moment he is clean (H. Lichtenstein, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen im südlichen + Africa</span></span>, i. 418). Among the Yabim of German New + Guinea, when the relations of a murdered man have accepted a + bloodwit instead of avenging his death, they must allow the family + of the murderer to mark them with chalk on the brow. If this is not + done, the ghost of their murdered kinsman may come and trouble them + for not doing their duty by him; for example, he may drive away + their swine or loosen their teeth (K. Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Nachrichten über + Kaiser Wilhelms-Land und den Bismarck-Archipel</span></span>, 1897, + p. 99). In this last case the marking the face with chalk seems to + be clearly a disguise to outwit the ghost.</dd> + + <dt class="tei tei-notelabel"><a id="note_621" name="note_621" + href="#noteref_621">621.</a></dt> + + <dd class="tei tei-notetext">J. Owen Dorsey, <span class= + "tei tei-q">“Omaha Sociology,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Third Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1884), p. + 369.</dd> + + <dt class="tei tei-notelabel"><a id="note_622" name="note_622" + href="#noteref_622">622.</a></dt> + + <dd class="tei tei-notetext">Plato, Laws, ix. pp. 865 D-866 A; + Demosthenes, <span class="tei tei-hi"><span style= + "font-style: italic">Contra Aristocr.</span></span> pp. 643 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Hesychius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + ἀπενιαυτιαμὸς.</dd> + + <dt class="tei tei-notelabel"><a id="note_623" name="note_623" + href="#noteref_623">623.</a></dt> + + <dd class="tei tei-notetext">Euripides, <span class= + "tei tei-hi"><span style="font-style: italic">Iphig. in + Taur.</span></span> 940 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Pausanias, ii. 31. 8. We + may compare the wanderings of the other matricide Alcmaeon, who + could find no rest till he came to a new land on which the sun had + not yet shone when he murdered his mother (Thucydides, ii. 102; + Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).</dd> + + <dt class="tei tei-notelabel"><a id="note_624" name="note_624" + href="#noteref_624">624.</a></dt> + + <dd class="tei tei-notetext">Polybius, iv. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_625" name="note_625" + href="#noteref_625">625.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Social Organization and the Secret Societies of the Kwakiutl + Indians,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Report of the U.S. National Museum for + 1895</span></span>, pp. 440, 537 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_626" name="note_626" + href="#noteref_626">626.</a></dt> + + <dd class="tei tei-notetext">Th. H. Ruys, <span class= + "tei tei-q">“Bezoek an den Kannibalenstam van Noord + Nieuw-Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het koninklijk Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, xxiii. + (1906) p. 328. Among these savages the genitals of a murdered man + are eaten by an old woman, and the genitals of a murdered woman are + eaten by an old man. What the object of this curious practice may + be is not apparent. Perhaps the intention is to unsex and disarm + the dangerous ghost. On the dread of ghosts, especially the ghosts + of those who have died a violent death, see further <span class= + "tei tei-hi"><span style="font-style: italic">Psyche's + Task</span></span>, pp. 52 sqq.</dd> + + <dt class="tei tei-notelabel"><a id="note_627" name="note_627" + href="#noteref_627">627.</a></dt> + + <dd class="tei tei-notetext">Meantime I may refer the reader to + <span class="tei tei-hi"><span style="font-style: italic">The + Golden Bough</span></span>, Second Edition, vol. ii. pp. 389 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_628" name="note_628" + href="#noteref_628">628.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Narrative of the Adventures and Sufferings of + John R. Jewitt</span></span> (Middletown, 1820), pp. 133, 136.</dd> + + <dt class="tei tei-notelabel"><a id="note_629" name="note_629" + href="#noteref_629">629.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg160" class= + "tei tei-ref">160</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_630" name="note_630" + href="#noteref_630">630.</a></dt> + + <dd class="tei tei-notetext">Baron d'Unienville, <span class= + "tei tei-hi"><span style="font-style: italic">Statistique de l'Île + Maurice</span></span> (Paris, 1838), iii. 271. Compare A. van + Gennep, <span class="tei tei-hi"><span style= + "font-style: italic">Tabou et Totémisme à Madagascar</span></span> + (Paris, 1904), p. 253, who refers to Le Gentil, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage dans les Mers + de l'Inde</span></span> (Paris, 1781), ii. 562.</dd> + + <dt class="tei tei-notelabel"><a id="note_631" name="note_631" + href="#noteref_631">631.</a></dt> + + <dd class="tei tei-notetext">U. Lisiansky, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage Round the + World</span></span> (London, 1814), pp. 174, 209.</dd> + + <dt class="tei tei-notelabel"><a id="note_632" name="note_632" + href="#noteref_632">632.</a></dt> + + <dd class="tei tei-notetext">A. C. Haddon, <span class= + "tei tei-q">“The Ethnography of the Western Tribe of Torres + Straits,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xix. (1890) p. 397; <span class= + "tei tei-hi"><span style="font-style: italic">Reports of the + Cambridge Anthropological Expedition to Torres + Straits</span></span>, v. 271.</dd> + + <dt class="tei tei-notelabel"><a id="note_633" name="note_633" + href="#noteref_633">633.</a></dt> + + <dd class="tei tei-notetext">A. C. Haddon, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xix. (1890) p. 467.</dd> + + <dt class="tei tei-notelabel"><a id="note_634" name="note_634" + href="#noteref_634">634.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Reports of the Cambridge Anthropological + Expedition to Torres Straits</span></span>, v. 271 note.</dd> + + <dt class="tei tei-notelabel"><a id="note_635" name="note_635" + href="#noteref_635">635.</a></dt> + + <dd class="tei tei-notetext">R. E. Guise, <span class= + "tei tei-q">“On the Tribes inhabiting the Mouth of the Wanigela + River,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxviii. (1899) p. 218. The account refers + specially to Bulaa, which the author describes (pp. 205, 217) as + <span class="tei tei-q">“a marine village”</span> and <span class= + "tei tei-q">“the greatest fishing village in New Guinea.”</span> + Probably it is built out over the water. This would explain the + allusion to the sanctified headman going ashore daily at + sundown.</dd> + + <dt class="tei tei-notelabel"><a id="note_636" name="note_636" + href="#noteref_636">636.</a></dt> + + <dd class="tei tei-notetext">Captain F. R. Barton and Dr. Strong, + in C. G. Seligmann's <span class="tei tei-hi"><span style= + "font-style: italic">The Melanesians of British New + Guinea</span></span> (Cambridge, 1910), pp. 292, 293 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_637" name="note_637" + href="#noteref_637">637.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">The Island of Stone + Money, Uap of the Carolines</span></span> (Philadelphia and London, + 1910), pp. 38 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 44 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Though the fisherman may have nothing to do with his wife and + family, he is not wholly debarred from female society; for each of + the men's clubhouses has one young woman, or sometimes two young + women, who have been captured from another district, and who + cohabit promiscuously with all the men of the clubhouse. The name + for one of these concubines is <span class= + "tei tei-foreign"><span style= + "font-style: italic">mispil</span></span>. See W. H. Furness, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 46 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> There is a similar practice + of polyandry in the men's clubhouses of the Pelew Islands. See J. + Kubary, <span class="tei tei-hi"><span style= + "font-style: italic">Die socialen Einrichtungen der + Pelauer</span></span> (Berlin, 1885), pp. 50 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Compare <span class="tei tei-hi"><span style= + "font-style: italic">Adonis, Attis, Osiris</span></span>, Second + Edition, pp. 435 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_638" name="note_638" + href="#noteref_638">638.</a></dt> + + <dd class="tei tei-notetext">J. S. Kubary, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Beiträge zur Kenntnis des Karolinen Archipels</span></span> + (Leyden, 1895), p. 127.</dd> + + <dt class="tei tei-notelabel"><a id="note_639" name="note_639" + href="#noteref_639">639.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 257. In Chota Nagpur and the Central Provinces of India the rearers + of silk-worms <span class="tei tei-q">“carefully watch over and + protect the worms, and while the rearing is going on, live with + great cleanliness and self-denial, abstaining from alcohol and all + intercourse with women, and adhering very strictly to certain + ceremonial observances. The business is a very precarious one, much + depending on favourable weather”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Indian Museum Notes, + issued by the Trustees</span></span>, vol. i. No. 3 (Calcutta, + 1890), p. 160).</dd> + + <dt class="tei tei-notelabel"><a id="note_640" name="note_640" + href="#noteref_640">640.</a></dt> + + <dd class="tei tei-notetext">The Rev. J. Roscoe in letters to me + dated Mengo, Uganda, April 23 and June 6, 1903.</dd> + + <dt class="tei tei-notelabel"><a id="note_641" name="note_641" + href="#noteref_641">641.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 56.</dd> + + <dt class="tei tei-notelabel"><a id="note_642" name="note_642" + href="#noteref_642">642.</a></dt> + + <dd class="tei tei-notetext">Rev. J. H. Weeks, <span class= + "tei tei-q">“Anthropological Notes on the Bangala of the Upper + Congo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxix. (1909) pp. 458, 459.</dd> + + <dt class="tei tei-notelabel"><a id="note_643" name="note_643" + href="#noteref_643">643.</a></dt> + + <dd class="tei tei-notetext">J. W. Thomas, <span class= + "tei tei-q">“De jacht op het eiland Nias,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xxvi. (1880) pp. + 276 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_644" name="note_644" + href="#noteref_644">644.</a></dt> + + <dd class="tei tei-notetext">J. Chalmers, <span class= + "tei tei-hi"><span style="font-style: italic">Pioneering in New + Guinea</span></span> (London, 1887), p. 186.</dd> + + <dt class="tei tei-notelabel"><a id="note_645" name="note_645" + href="#noteref_645">645.</a></dt> + + <dd class="tei tei-notetext">P. Reichard, <span class= + "tei tei-hi"><span style= + "font-style: italic">Deutsch-Ostafrika</span></span> (Leipsic, + 1892), p. 427.</dd> + + <dt class="tei tei-notelabel"><a id="note_646" name="note_646" + href="#noteref_646">646.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. p. 123.</dd> + + <dt class="tei tei-notelabel"><a id="note_647" name="note_647" + href="#noteref_647">647.</a></dt> + + <dd class="tei tei-notetext">Mgr. Le Roy, <span class= + "tei tei-q">“Les Pygmées,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxix. (1897) p. 269.</dd> + + <dt class="tei tei-notelabel"><a id="note_648" name="note_648" + href="#noteref_648">648.</a></dt> + + <dd class="tei tei-notetext">C. Lumholtz, <span class= + "tei tei-hi"><span style="font-style: italic">Unknown + Mexico</span></span>, ii. 40 sq.</dd> + + <dt class="tei tei-notelabel"><a id="note_649" name="note_649" + href="#noteref_649">649.</a></dt> + + <dd class="tei tei-notetext">Father A. G. Morice, <span class= + "tei tei-q">“Notes, Archaeological, Industrial, and Sociological on + the Western Denés,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Canadian + Institute</span></span>, iv. (1892-93) pp. 107, 108.</dd> + + <dt class="tei tei-notelabel"><a id="note_650" name="note_650" + href="#noteref_650">650.</a></dt> + + <dd class="tei tei-notetext">M. C. Stevenson, <span class= + "tei tei-q">“The Sia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Eleventh Annual Report of the Bureau of + Ethnology</span></span> (Washington, 1894), p. 118.</dd> + + <dt class="tei tei-notelabel"><a id="note_651" name="note_651" + href="#noteref_651">651.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Tenth Report on the + North-Western Tribes of Canada</span></span>, p. 47 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1895</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_652" name="note_652" + href="#noteref_652">652.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Sixth Report on the + North-Western Tribes of Canada</span></span>, p. 90 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1890</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_653" name="note_653" + href="#noteref_653">653.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 347.</dd> + + <dt class="tei tei-notelabel"><a id="note_654" name="note_654" + href="#noteref_654">654.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 348.</dd> + + <dt class="tei tei-notelabel"><a id="note_655" name="note_655" + href="#noteref_655">655.</a></dt> + + <dd class="tei tei-notetext">Washington Matthews, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnography and + Philology of the Hidatsa Indians</span></span> (Washington, 1877), + pp. 58-60. Other Indian tribes also observe elaborate superstitious + ceremonies in hunting eagles. See <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, iii. 182, 187 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_656" name="note_656" + href="#noteref_656">656.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Notes sur le + Laos</span></span> (Saigon, 1885), p. 141.</dd> + + <dt class="tei tei-notelabel"><a id="note_657" name="note_657" + href="#noteref_657">657.</a></dt> + + <dd class="tei tei-notetext">P. Ch. Gilhodes, <span class= + "tei tei-q">“La Culture matérielle des Katchins (Birmanie),”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) p. 622. + Compare J. Anderson, <span class="tei tei-hi"><span style= + "font-style: italic">From Mandalay to Momien</span></span> (London, + 1876), p. 198, who observes that among the Kakhyens (Kachins) the + brewing of beer <span class="tei tei-q">“is regarded as a serious, + almost sacred, task, the women, while engaged in it, having to live + in almost vestal seclusion.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_658" name="note_658" + href="#noteref_658">658.</a></dt> + + <dd class="tei tei-notetext">J. G. Frazer, <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, ii. 410 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, on + Mr. A. C. Hollis's authority.</dd> + + <dt class="tei tei-notelabel"><a id="note_659" name="note_659" + href="#noteref_659">659.</a></dt> + + <dd class="tei tei-notetext">M. Weiss, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker-Stämme im + Norden Deutsch-Ostafrikas</span></span> (Berlin, 1910), p. + 396.</dd> + + <dt class="tei tei-notelabel"><a id="note_660" name="note_660" + href="#noteref_660">660.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-q">“Bijdrage tot de Kennis der Alfoeren van het eiland + Boeroe,”</span> p. 30 (<span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxvi.).</dd> + + <dt class="tei tei-notelabel"><a id="note_661" name="note_661" + href="#noteref_661">661.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 179.</dd> + + <dt class="tei tei-notelabel"><a id="note_662" name="note_662" + href="#noteref_662">662.</a></dt> + + <dd class="tei tei-notetext">G. H. von Langsdorff, <span class= + "tei tei-hi"><span style="font-style: italic">Reise um die + Welt</span></span> (Frankfort, 1812), i. 118 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_663" name="note_663" + href="#noteref_663">663.</a></dt> + + <dd class="tei tei-notetext">G. H. von Langsdorff, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. 117.</dd> + + <dt class="tei tei-notelabel"><a id="note_664" name="note_664" + href="#noteref_664">664.</a></dt> + + <dd class="tei tei-notetext">B. de Sahagun, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire générale des + choses de la Nouvelle Espagne</span></span>, traduite par D. + Jourdanet et R. Simeon, p. 45.</dd> + + <dt class="tei tei-notelabel"><a id="note_665" name="note_665" + href="#noteref_665">665.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d'Ethnographie + et de Sociologie</span></span>, i. (1910) p. 148.</dd> + + <dt class="tei tei-notelabel"><a id="note_666" name="note_666" + href="#noteref_666">666.</a></dt> + + <dd class="tei tei-notetext">Dameon Grangeon, <span class= + "tei tei-q">“Les Chams et leurs superstitions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxviii. (1896) p. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_667" name="note_667" + href="#noteref_667">667.</a></dt> + + <dd class="tei tei-notetext">Father Lambert, <span class= + "tei tei-q">“Mœurs et superstitions de la tribu Bélep,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xii. (1880) p. 215; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Mœurs et + superstitions des Néo-Calédoniens</span></span> (Nouméa, 1900), pp. + 191 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_668" name="note_668" + href="#noteref_668">668.</a></dt> + + <dd class="tei tei-notetext">R. Parkinson, <span class= + "tei tei-hi"><span style="font-style: italic">Dreissig Jahre in der + Südsee</span></span> (Stuttgart, 1907), p. 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_669" name="note_669" + href="#noteref_669">669.</a></dt> + + <dd class="tei tei-notetext">Captain F. R. Barton, in C. G. + Seligmann's <span class="tei tei-hi"><span style= + "font-style: italic">The Melanesians of British New + Guinea</span></span> (Cambridge, 1910), pp. 100-102. The native + words which I have translated respectively <span class= + "tei tei-q">“skipper”</span> and <span class= + "tei tei-q">“mate”</span> are <span class= + "tei tei-foreign"><span style= + "font-style: italic">baditauna</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">doritauna</span></span>. The exact meaning of + the words is doubtful.</dd> + + <dt class="tei tei-notelabel"><a id="note_670" name="note_670" + href="#noteref_670">670.</a></dt> + + <dd class="tei tei-notetext">Quoted by Dr. George Turner, + <span class="tei tei-hi"><span style= + "font-style: italic">Samoa</span></span> (London, 1884), pp. 349 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_671" name="note_671" + href="#noteref_671">671.</a></dt> + + <dd class="tei tei-notetext">J. M. Hildebrandt, <span class= + "tei tei-q">“Ethnographische Notizen über Wakamba und ihre + Nachbarn,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, x. + (1878) p. 401.</dd> + + <dt class="tei tei-notelabel"><a id="note_672" name="note_672" + href="#noteref_672">672.</a></dt> + + <dd class="tei tei-notetext">H. R. Tate, <span class= + "tei tei-q">“Further Notes on the Kikuyu Tribe of British East + Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxiv. (1904) pp. 260 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> At + the festivals sheep and goats are sacrificed to God (<span class= + "tei tei-foreign"><span style= + "font-style: italic">Ngai</span></span>), and the people feast on + the roast flesh.</dd> + + <dt class="tei tei-notelabel"><a id="note_673" name="note_673" + href="#noteref_673">673.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, part i. + (Washington, 1899) pp. 438, 440.</dd> + + <dt class="tei tei-notelabel"><a id="note_674" name="note_674" + href="#noteref_674">674.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 440, compare pp. 380 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + bladder festival of these Esquimaux will be described in a later + part of this work.</dd> + + <dt class="tei tei-notelabel"><a id="note_675" name="note_675" + href="#noteref_675">675.</a></dt> + + <dd class="tei tei-notetext">I. Petroff, <span class= + "tei tei-hi"><span style="font-style: italic">Report on the + Population, Industries, and Resources of Alaska</span></span> + (preface dated August 7, 1882), pp. 154 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_676" name="note_676" + href="#noteref_676">676.</a></dt> + + <dd class="tei tei-notetext">W. H. Dall, <span class= + "tei tei-hi"><span style="font-style: italic">Alaska and its + Resources</span></span> (London, 1870), p. 404.</dd> + + <dt class="tei tei-notelabel"><a id="note_677" name="note_677" + href="#noteref_677">677.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Central Eskimo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Sixth Annual Report of the Bureau of + Ethnology</span></span> (Washington, 1888), pp. 584 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 595; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> <span class="tei tei-q">“The + Eskimo of Baffin Land and Hudson Bay,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin of the + American Museum of Natural History</span></span>, xv. part i. + (1901) pp. 121-124. See also <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> <span class="tei tei-q">“Die + Sagen der Baffin-land Eskimo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie, und + Urgeschichte</span></span> (1885), pp. 162 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings and + Transactions of the Royal Society of Canada</span></span>, v. + (Montreal, 1888) section ii. pp. 35 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; C. + F. Hall, <span class="tei tei-hi"><span style= + "font-style: italic">Life with the Esquimaux</span></span> (London, + 1864), ii. 321 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Narrative + of the Second Arctic Expedition made by Charles F. + Hall</span></span>, edited by Professor J. E. Nourse (Washington, + 1879), pp. 191 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_678" name="note_678" + href="#noteref_678">678.</a></dt> + + <dd class="tei tei-notetext">That is, the wizard or sorcerer.</dd> + + <dt class="tei tei-notelabel"><a id="note_679" name="note_679" + href="#noteref_679">679.</a></dt> + + <dd class="tei tei-notetext">That is, the wizard or sorcerer.</dd> + + <dt class="tei tei-notelabel"><a id="note_680" name="note_680" + href="#noteref_680">680.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Eskimo of Baffin Land and Hudson Bay,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin of the + American Museum of Natural History</span></span>, xv. pt. i. (1901) + pp. 119-121, 124-126. In quoting these passages I have changed the + spelling of a few words in accordance with English + orthography.</dd> + + <dt class="tei tei-notelabel"><a id="note_681" name="note_681" + href="#noteref_681">681.</a></dt> + + <dd class="tei tei-notetext">Le P. P. Cayzac, <span class= + "tei tei-q">“La Religion des Kikuyu,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1905) p. + 311.</dd> + + <dt class="tei tei-notelabel"><a id="note_682" name="note_682" + href="#noteref_682">682.</a></dt> + + <dd class="tei tei-notetext">Le P. P. Cayzac, <span class= + "tei tei-hi"><span style="font-style: italic">loc. + cit.</span></span> The nature of the <span class= + "tei tei-q">“ignoble ceremony”</span> of transferring sin to a + he-goat is not mentioned by the missionary. It can hardly have been + the simple Jewish one of laying hands on the animal's head.</dd> + + <dt class="tei tei-notelabel"><a id="note_683" name="note_683" + href="#noteref_683">683.</a></dt> + + <dd class="tei tei-notetext">D. W. Harmon, in Rev. Jedidiah Morse's + <span class="tei tei-hi"><span style="font-style: italic">Report to + the Secretary of War of the United States on Indian + Affairs</span></span> (New-haven, 1822), p. 345. The Carriers are + an Indian tribe of North-West America who call themselves + <span class="tei tei-foreign"><span style= + "font-style: italic">Ta-cul-lies</span></span>, <span class= + "tei tei-q">“a people who go upon water”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + p. 343).</dd> + + <dt class="tei tei-notelabel"><a id="note_684" name="note_684" + href="#noteref_684">684.</a></dt> + + <dd class="tei tei-notetext">Francis C. Nicholas, <span class= + "tei tei-q">“The Aborigines of Santa Maria, Colombia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">American + Anthropologist</span></span>, N.S. iii. (1901) pp. 639-641.</dd> + + <dt class="tei tei-notelabel"><a id="note_685" name="note_685" + href="#noteref_685">685.</a></dt> + + <dd class="tei tei-notetext">A. de Herrera, <span class= + "tei tei-hi"><span style="font-style: italic">The General History + of the Vast Continent and Islands of America</span></span>, + translated by Capt. J. Stevens (London, 1725-26), iv. 148. The + confession of sins appears to have held an important place in the + native religion of the American Indians, particularly the Mexicans + and Peruvians. There is no sufficient reason to suppose that they + learned the practice from Catholic priests. For more evidence of + the custom among the aborigines of America see L. H. Morgan, + <span class="tei tei-hi"><span style="font-style: italic">League of + the Iroquois</span></span> (Rochester, U.S. America, 1851), pp. 170 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 187 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; B. + de Sahagun, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire générale des choses de la Nouvelle + Espagne</span></span>, bk. i. ch. 12, bk. vi. ch. 7, pp. 22-27, + 339-344 (Jourdanet and Simeon's French translation); A. de Herrera, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 173, 190; Diego de Landa, <span class= + "tei tei-hi"><span style="font-style: italic">Relation des choses + de Yucatan</span></span> (Paris, 1864), pp. 154 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Brasseur de Bourbourg, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire des nations civilisées du Mexique et + de l'Amérique Centrale</span></span>, ii. 114 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 567, iii. 567-569; P. J. de Arriaga, <span class= + "tei tei-hi"><span style="font-style: italic">Extirpacion de la + idolatria del Piru</span></span> (Lima, 1621), pp. 18, 28 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_686" name="note_686" + href="#noteref_686">686.</a></dt> + + <dd class="tei tei-notetext">As to this means of hastening the + delivery see <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, iv. 248 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> The intention of the + exchange of clothes at childbirth between husband and wife seems to + be to relieve the woman by transferring the travail pangs to the + man.</dd> + + <dt class="tei tei-notelabel"><a id="note_687" name="note_687" + href="#noteref_687">687.</a></dt> + + <dd class="tei tei-notetext">G. Ferrand, <span class= + "tei tei-hi"><span style="font-style: italic">Les Musulmans à + Madagascar</span></span>, Deuxième Partie (Paris, 1893), pp. 20 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_688" name="note_688" + href="#noteref_688">688.</a></dt> + + <dd class="tei tei-notetext">H. Oldenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Die Religion des + Veda</span></span> (Berlin, 1894), pp. 319 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_689" name="note_689" + href="#noteref_689">689.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Satapatha Brahmana</span></span>, translated + by J. Eggeling, pt. i. p. 397 (<span class= + "tei tei-hi"><span style="font-style: italic">Sacred Books of the + East</span></span>, vol. xii.).</dd> + + <dt class="tei tei-notelabel"><a id="note_690" name="note_690" + href="#noteref_690">690.</a></dt> + + <dd class="tei tei-notetext">The similarity of some of the Mosaic + laws to savage customs has struck most Europeans who have acquired + an intimate knowledge of the savage and his ways. They have often + explained the coincidences as due to a primitive revelation or to + the dispersion of the Jews into all parts of the earth. Some + examples of these coincidences were cited in my article + <span class="tei tei-q">“Taboo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> xxiii. 17. The subject has + since been handled, with consummate ability and learning, by my + lamented friend W. Robertson Smith in his <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span> (New Edition, London, 1894). In <span class= + "tei tei-hi"><span style="font-style: italic">Psyche's + Task</span></span> I have illustrated by examples the influence of + superstition on the growth of morality.</dd> + + <dt class="tei tei-notelabel"><a id="note_691" name="note_691" + href="#noteref_691">691.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, i. 106 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_692" name="note_692" + href="#noteref_692">692.</a></dt> + + <dd class="tei tei-notetext">J. Adair, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + American Indians</span></span>, p. 118.</dd> + + <dt class="tei tei-notelabel"><a id="note_693" name="note_693" + href="#noteref_693">693.</a></dt> + + <dd class="tei tei-notetext">C. J. Andersson, <span class= + "tei tei-hi"><span style="font-style: italic">Lake + Ngami</span></span>, p. 224.</dd> + + <dt class="tei tei-notelabel"><a id="note_694" name="note_694" + href="#noteref_694">694.</a></dt> + + <dd class="tei tei-notetext">L. Alberti, <span class= + "tei tei-hi"><span style="font-style: italic">De Kaffers aan de + Zuidkust van Afrika</span></span> (Amsterdam, 1810), pp. 158 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare H. Lichtenstein, + <span class="tei tei-hi"><span style="font-style: italic">Reisen im + südlichen Africa</span></span> (Berlin, 1811-12), i. 419. These + accounts were written about a century ago. The custom may since + have become obsolete. A similar remark applies to other customs + described in this and the following paragraph.</dd> + + <dt class="tei tei-notelabel"><a id="note_695" name="note_695" + href="#noteref_695">695.</a></dt> + + <dd class="tei tei-notetext">P. Kolbe, <span class= + "tei tei-hi"><span style="font-style: italic">Present State of the + Cape of Good Hope</span></span>, I.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1738) pp. 251-255. The reason alleged for the custom is to + allow the slayer to recruit his strength. But the reason is clearly + inadequate as an explanation of this and similar practices.</dd> + + <dt class="tei tei-notelabel"><a id="note_696" name="note_696" + href="#noteref_696">696.</a></dt> + + <dd class="tei tei-notetext">J. Scheffer, <span class= + "tei tei-hi"><span style= + "font-style: italic">Lapponia</span></span> (Frankfort, 1673), pp. + 234-243; C. Leemius, <span class="tei tei-hi"><span style= + "font-style: italic">De Lapponibus Finmarchiae eorumque lingua, + vita et religione pristina commentatio</span></span> (Copenhagen, + 1767), pp. 502 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. J. Jessen, <span class= + "tei tei-hi"><span style="font-style: italic">De Finnorum + Lapponumque Nouvegicorum religione pagana tractatus + singularis</span></span>, pp. 64 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (bound up with Leemius's work).</dd> + + <dt class="tei tei-notelabel"><a id="note_697" name="note_697" + href="#noteref_697">697.</a></dt> + + <dd class="tei tei-notetext">S. Kay, <span class= + "tei tei-hi"><span style="font-style: italic">Travels and + Researches in Caffraria</span></span> (London, 1833), pp. 341 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_698" name="note_698" + href="#noteref_698">698.</a></dt> + + <dd class="tei tei-notetext">J. Duncan, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in Western + Africa</span></span> (London, 1847), i. 195 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; F. + E. Forbes, <span class="tei tei-hi"><span style= + "font-style: italic">Dahomey and the Dahomans</span></span> + (London, 1851), i. 107; P. Bouche, <span class= + "tei tei-hi"><span style="font-style: italic">La Côte des + Esclaves</span></span> (Paris, 1885), p. 397; A. B. Ellis, + <span class="tei tei-hi"><span style="font-style: italic">The + Ewe-speaking Peoples of the Slave Coast</span></span>, pp. 58 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_699" name="note_699" + href="#noteref_699">699.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xxi. (1892) p. + 224. Many of the above examples of expiation exacted for the + slaughter of animals have already been cited by me in a note on + Pausanias, ii. 7. 7, where I suggested that the legendary + purification of Apollo for the slaughter of the python at Delphi + (Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Quaest. Graec.</span></span>, 12; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">De + defectu oraculorum</span></span>, 15; Aelian, <span class= + "tei tei-hi"><span style="font-style: italic">Var. + Hist.</span></span> iii. 1) may be a reminiscence of a custom of + this sort.</dd> + + <dt class="tei tei-notelabel"><a id="note_700" name="note_700" + href="#noteref_700">700.</a></dt> + + <dd class="tei tei-notetext">Le R. P. Cadière, <span class= + "tei tei-q">“Croyances et dictons populaires de la Vallée du + Nguôn-son, Province de Quang-binh (Annam),”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de l'École + Française d'Extrême Orient</span></span>, i. (1901) pp. 183 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_701" name="note_701" + href="#noteref_701">701.</a></dt> + + <dd class="tei tei-notetext">On the nature of taboo see my article + <span class="tei tei-q">“Taboo”</span> in the <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>, 9th edition, vol. xxiii. (1888) pp. 15 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">Religion + of the Semites</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1894), pp. 148 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 446 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Some languages have retained a word for that general idea which + includes under it the notions which we now distinguish as sanctity + and pollution. The word in Latin is <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">sacer</span></span>, in Greek, ἅγιος. In + Polynesian it is <span class="tei tei-foreign"><span style= + "font-style: italic">tabu</span></span> (Tongan), <span class= + "tei tei-foreign"><span style= + "font-style: italic">tapu</span></span> (Samoan, Tahitian, + Marquesan, Maori, etc.), or <span class= + "tei tei-foreign"><span style= + "font-style: italic">kapu</span></span> (Hawaiian). See E. Tregear, + <span class="tei tei-hi"><span style= + "font-style: italic">Maori-Polynesian Comparative + Dictionary</span></span> (Wellington, N.Z., 1891), <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-foreign"><span style= + "font-style: italic">tapu</span></span>. In Dacotan the word is + <span class="tei tei-foreign"><span style= + "font-style: italic">wakan</span></span>, which in Riggs's + <span class="tei tei-hi"><span style= + "font-style: italic">Dakota-English Dictionary</span></span> + (<span class="tei tei-hi"><span style= + "font-style: italic">Contributions to North American + Ethnology</span></span>, vol. vii., Washington, 1890, pp. 507 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) is defined as <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">spiritual</span></em>, <em class= + "tei tei-emph"><span style="font-style: italic">sacred</span></em>, + <em class="tei tei-emph"><span style= + "font-style: italic">consecrated</span></em>; <em class= + "tei tei-emph"><span style= + "font-style: italic">wonderful</span></em>, <em class= + "tei tei-emph"><span style= + "font-style: italic">incomprehensible</span></em>; said also of + women at the menstrual period.”</span> Another writer in the same + dictionary defines <span class="tei tei-foreign"><span style= + "font-style: italic">wakan</span></span> more fully as follows: + <span class="tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">Mysterious</span></em>; <em class= + "tei tei-emph"><span style= + "font-style: italic">incomprehensible</span></em>; <em class= + "tei tei-emph"><span style="font-style: italic">in a peculiar + state, which, from not being understood, it is dangerous to meddle + with</span></em>; hence the application of this word to women at + the <em class="tei tei-emph"><span style= + "font-style: italic">menstrual period</span></em>, and from hence, + too, arises the feeling among the wilder Indians, that if the + Bible, the church, the missionary, etc., are <span class= + "tei tei-q">‘wakan,’</span> they are to be <em class= + "tei tei-emph"><span style= + "font-style: italic">avoided</span></em>, or <em class= + "tei tei-emph"><span style= + "font-style: italic">shunned</span></em>, not as being <em class= + "tei tei-emph"><span style="font-style: italic">bad</span></em> or + <em class="tei tei-emph"><span style= + "font-style: italic">dangerous</span></em>, but as wakan. The word + seems to be the only one suitable for <em class= + "tei tei-emph"><span style="font-style: italic">holy</span></em>, + <em class="tei tei-emph"><span style= + "font-style: italic">sacred</span></em>, etc., but the common + acceptation of it, given above, makes it quite misleading to the + <em class="tei tei-emph"><span style= + "font-style: italic">heathen</span></em>.”</span> On the notion + designated by <span class="tei tei-foreign"><span style= + "font-style: italic">wakan</span></span>, see also G. H. Pond, + <span class="tei tei-q">“Dakota Superstitions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Collections of the + Minnesota Historical Society for the year 1867</span></span> (Saint + Paul, 1867), p. 33; J. Owen Dorsey, in <span class= + "tei tei-hi"><span style="font-style: italic">Eleventh Annual + Report of the Bureau of Ethnology</span></span> (Washington, 1894), + pp. 366 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It is characteristic of the + equivocal notion denoted by these terms that, whereas the condition + of women in childbed is commonly regarded by the savage as what we + should call unclean, among the Herero the same condition is + described as holy; for some time after the birth of her child, the + woman is secluded in a hut made specially for her, and every + morning the milk of all the cows is brought to her that she may + consecrate it by touching it with her mouth. See H. Schinz, + <span class="tei tei-hi"><span style= + "font-style: italic">Deutsch-Südwest-Afrika</span></span>, p. 167. + Again, whereas a girl at puberty is commonly secluded as dangerous, + among the Warundi of eastern Africa she is led by her grandmother + all over the house and obliged to touch everything (O. Baumann, + <span class="tei tei-hi"><span style="font-style: italic">Durch + Massailand sur Nilquelle</span></span> (Berlin, 1894), p. 221), as + if her touch imparted a blessing instead of a curse.</dd> + + <dt class="tei tei-notelabel"><a id="note_702" name="note_702" + href="#noteref_702">702.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Agis</span></span>, + 19.</dd> + + <dt class="tei tei-notelabel"><a id="note_703" name="note_703" + href="#noteref_703">703.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> iii. 102.</dd> + + <dt class="tei tei-notelabel"><a id="note_704" name="note_704" + href="#noteref_704">704.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Le + Cambodge</span></span>, ii. (Paris, 1901) p. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_705" name="note_705" + href="#noteref_705">705.</a></dt> + + <dd class="tei tei-notetext">J. Moura, <span class= + "tei tei-hi"><span style="font-style: italic">Le Royaume du + Cambodge</span></span> (Paris, 1883), i. 226.</dd> + + <dt class="tei tei-notelabel"><a id="note_706" name="note_706" + href="#noteref_706">706.</a></dt> + + <dd class="tei tei-notetext">Ch. Dallet, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Église + de Corée</span></span> (Paris, 1874), i. pp. xxiv. <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + E. Griffis, <span class="tei tei-hi"><span style= + "font-style: italic">Corea, the Hermit Nation</span></span> + (London, 1882), p. 219. These customs are now obsolete (G. N. + Curzon, <span class="tei tei-hi"><span style= + "font-style: italic">Problems of the Far East</span></span> + (Westminster, 1896), pp. 154 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> note).</dd> + + <dt class="tei tei-notelabel"><a id="note_707" name="note_707" + href="#noteref_707">707.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> v. + 19. 13; Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> i. 448; Joannes Lydus, + <span class="tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, i. 31. We have already seen (p. <a href= + "#Pg016" class="tei tei-ref">16</a>) that the hair of the Flamen + Dialis might only be cut with a bronze knife. The Greeks attributed + a certain cleansing virtue to bronze; hence they employed it in + expiatory rites, at eclipses, etc. See the Scholiast on Theocritus, + ii. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_708" name="note_708" + href="#noteref_708">708.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Acta Fratrum Arvalium</span></span>, ed. G. + Henzen (Berlin, 1874), pp. 128-135; J. Marquardt, <span class= + "tei tei-hi"><span style="font-style: italic">Römische + Staatsverwaltung</span></span>, iii.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (<span class="tei tei-hi"><span style="font-style: italic">Das + Sacralwesen</span></span>) pp. 459 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_709" name="note_709" + href="#noteref_709">709.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Praecepta gerendae + reipublicae</span></span>, xxvi. 7. Plutarch here mentions that + gold was also excluded from some temples. At first sight this is + surprising, for in general neither the gods nor their ministers + have displayed any marked aversion to gold. But a little enquiry + suffices to clear up the mystery and set the scruple in its proper + light. From a Greek inscription discovered some years ago we learn + that no person might enter the sanctuary of the Mistress at + Lycosura wearing golden trinkets, unless for the purpose of + dedicating them to the goddess; and if any one did enter the holy + place with such ornaments on his body but no such pious intention + in his mind, the trinkets were forfeited to the use of religion. + See Ἐφημερὶς ἀρχαιολογική (Athens, 1898), col. 249; Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + No. 939. The similar rule, that in the procession at the mysteries + of Andania no woman might wear golden ornaments (Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> No. 653), was probably subject to a similar + exception and enforced by a similar penalty. Once more, if the + maidens who served Athena on the Acropolis at Athens put on gold + ornaments, the ornaments became sacred, in other words, the + property of the goddess (Harpocration, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + ἀρρηφορεῖν, vol. i. p. 59, ed. Dindorf). Thus it appears that the + pious scruple about gold was concerned rather with its exit from, + than with its entrance into, the sacred edifice. At the sacrifice + to the Sun in ancient Egypt worshippers were forbidden to wear + golden trinkets and to give hay to an ass (Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 30)—a singular combination of religious + precepts. In India gold and silver are common totems, and members + of such clans are forbidden to wear gold and silver trinkets + respectively. See <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, iv. + 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_710" name="note_710" + href="#noteref_710">710.</a></dt> + + <dd class="tei tei-notetext">Callimachus, referred to by the Old + Scholiast on Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Ibis</span></span>. See <span class= + "tei tei-hi"><span style= + "font-style: italic">Callimachea</span></span>, ed. O. Schneider, + ii. p. 282, Frag. 100<span class="tei tei-hi"><span style= + "vertical-align: super">a</span></span> E.; Chr. A. Lobeck, + <span class="tei tei-hi"><span style= + "font-style: italic">Aglaophamus</span></span>, p. 686.</dd> + + <dt class="tei tei-notelabel"><a id="note_711" name="note_711" + href="#noteref_711">711.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Aristides</span></span>, 21. This passage was + pointed out to me by my friend Mr. W. Wyse.</dd> + + <dt class="tei tei-notelabel"><a id="note_712" name="note_712" + href="#noteref_712">712.</a></dt> + + <dd class="tei tei-notetext">Theophilus Hahn, <span class= + "tei tei-hi"><span style="font-style: italic">Tsuni-Goam, the + Supreme Being of the Khoi-Khoi</span></span> (London, 1881), p. + 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_713" name="note_713" + href="#noteref_713">713.</a></dt> + + <dd class="tei tei-notetext">Dr. P. H. Brincker, <span class= + "tei tei-q">“Charakter, Sitten und Gebräuche speciell der Bantu + Deutsch-Südwestafrikas,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen des + Seminars für orientalische Sprachen zu Berlin</span></span>, iii. + (1900) Dritte Abtheilung, p. 80.</dd> + + <dt class="tei tei-notelabel"><a id="note_714" name="note_714" + href="#noteref_714">714.</a></dt> + + <dd class="tei tei-notetext">A. van Gennep, <span class= + "tei tei-hi"><span style="font-style: italic">Tabou et totémisme à + Madagascar</span></span> (Paris, 1904), p. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_715" name="note_715" + href="#noteref_715">715.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">The Island of Stone + Money, Uap of the Carolines</span></span> (Philadelphia and London, + 1910), p. 151.</dd> + + <dt class="tei tei-notelabel"><a id="note_716" name="note_716" + href="#noteref_716">716.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-hi"><span style="font-style: italic">The Snake Dance of + the Moquis of Arizona</span></span> (New York, 1891), pp. 178 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_717" name="note_717" + href="#noteref_717">717.</a></dt> + + <dd class="tei tei-notetext">G. B. Grinnell, <span class= + "tei tei-hi"><span style="font-style: italic">Pawnee Hero Stories + and Folk-tales</span></span> (New York, 1889), p. 253.</dd> + + <dt class="tei tei-notelabel"><a id="note_718" name="note_718" + href="#noteref_718">718.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg205" class= + "tei tei-ref">205</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_719" name="note_719" + href="#noteref_719">719.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, Part I. + (Washington, 1899) p. 392.</dd> + + <dt class="tei tei-notelabel"><a id="note_720" name="note_720" + href="#noteref_720">720.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 383.</dd> + + <dt class="tei tei-notelabel"><a id="note_721" name="note_721" + href="#noteref_721">721.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Eskimo of Baffin Land and Hudson Bay,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin of the + American Museum of Natural History</span></span>, xv. Part I. + (1901) p. 149.</dd> + + <dt class="tei tei-notelabel"><a id="note_722" name="note_722" + href="#noteref_722">722.</a></dt> + + <dd class="tei tei-notetext">C. F. Gordon Cumming, <span class= + "tei tei-hi"><span style="font-style: italic">In the + Hebrides</span></span> (ed. 1883), p. 195.</dd> + + <dt class="tei tei-notelabel"><a id="note_723" name="note_723" + href="#noteref_723">723.</a></dt> + + <dd class="tei tei-notetext">James Logan, <span class= + "tei tei-hi"><span style="font-style: italic">The Scottish + Gael</span></span> (ed. Alex. Stewart), ii. 68 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_724" name="note_724" + href="#noteref_724">724.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Witchcraft and Second + Sight in the Highlands and Islands of Scotland</span></span> + (Glasgow, 1902), pp. 262, 298, 299.</dd> + + <dt class="tei tei-notelabel"><a id="note_725" name="note_725" + href="#noteref_725">725.</a></dt> + + <dd class="tei tei-notetext">R. C. Maclagan, M.D., <span class= + "tei tei-q">“Notes on Folklore Objects from Argyleshire,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, vi. (1895) p. 157; J. + G. Campbell, <span class="tei tei-hi"><span style= + "font-style: italic">Superstitions of the Highlands and Islands of + Scotland</span></span> (Glasgow, 1900), pp. 263-266. The + shoulder-blades of sheep have been used in divination by many + peoples, for example by the Corsicans, South Slavs, Tartars, + Kirghiz, Calmucks, Chukchees, and Lolos, as well as by the Scotch. + See J. Brand, <span class="tei tei-hi"><span style= + "font-style: italic">Popular Antiquities</span></span>, iii. 339 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (Bohn's ed.); Sir John + Lubbock (Lord Avebury), <span class="tei tei-hi"><span style= + "font-style: italic">Origin of + Civilisation</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> pp. 237 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Ch. Rogers, <span class="tei tei-hi"><span style= + "font-style: italic">Social Life in Scotland</span></span>, iii. + 224; Camden, <span class="tei tei-hi"><span style= + "font-style: italic">Britannia</span></span>, translated by E. + Gibson (London, 1695), col. 1046; M. MacPhail, <span class= + "tei tei-q">“Traditions, Customs, and Superstitions of the + Lewis,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, vi. (1895) p. 167; J. + G. Dalyell, <span class="tei tei-hi"><span style= + "font-style: italic">Darker Superstitions of + Scotland</span></span>, pp. 515 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + F. Gregorovius, <span class="tei tei-hi"><span style= + "font-style: italic">Corsica</span></span>, (London, 1855), p. 187; + F. S. Krauss, <span class="tei tei-hi"><span style= + "font-style: italic">Volksglaube und religiöser Brauch der + Südslaven</span></span>, pp. 166-170; M. E. Durham, <span class= + "tei tei-hi"><span style="font-style: italic">High + Albania</span></span> (London, 1909), pp. 104 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + E. Doutté, <span class="tei tei-hi"><span style= + "font-style: italic">Magie et religion dans l'Afrique du + Nord</span></span> (Algiers, 1908), p. 371; W. Radloff, + <span class="tei tei-hi"><span style="font-style: italic">Proben + der Volksliteratur der türkischen Stämme + Süd-Sibiriens</span></span>, iii. 115, note 1, compare p. 132; J. + Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Mythologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> + ii. 932; W. W. Rockhill, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Lamas</span></span> (London, + 1891), pp. 176, 341-344; P. S. Pallas, <span class= + "tei tei-hi"><span style="font-style: italic">Reise durch + verschiedene Provinzen des russischen Reichs</span></span>, i. 393; + J. G. Georgi, <span class="tei tei-hi"><span style= + "font-style: italic">Beschreibung aller Nationen des russischen + Reichs</span></span>, p. 223; T. de Pauly, <span class= + "tei tei-hi"><span style="font-style: italic">Description + ethnographique des peuples de la Russie, peuples de la Sibérie + orientale</span></span> (St. Petersburg, 1862), p. 7; Krahmer, + <span class="tei tei-q">“Der Anadyr-Bezirk nach A. W. + Olssufjew,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Petermann's Mittheilungen</span></span>, xlv. + (1899) pp. 230 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. Bogoras, <span class= + "tei tei-q">“The Chuckchee Religion,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. vii. part ii. (Leyden and New York) + pp. 487 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Crabouillet, <span class= + "tei tei-q">“Les Lolos,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, v. (1873) p. 72; W. G. Aston, + <span class="tei tei-hi"><span style= + "font-style: italic">Shinto</span></span>, p. 339; R. Andree, + <span class="tei tei-q">“Scapulimantia,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Boas Anniversary + Volume</span></span> (New York, 1906), pp. 143-165.</dd> + + <dt class="tei tei-notelabel"><a id="note_726" name="note_726" + href="#noteref_726">726.</a></dt> + + <dd class="tei tei-notetext">C. F. Gordon Cumming, <span class= + "tei tei-hi"><span style="font-style: italic">In the + Hebrides</span></span>, p. 226; E. J. Guthrie, <span class= + "tei tei-hi"><span style="font-style: italic">Old Scottish + Customs</span></span> (London and Glasgow, 1885), p. 223.</dd> + + <dt class="tei tei-notelabel"><a id="note_727" name="note_727" + href="#noteref_727">727.</a></dt> + + <dd class="tei tei-notetext">1 Kings vi. 7; Exodus xx. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_728" name="note_728" + href="#noteref_728">728.</a></dt> + + <dd class="tei tei-notetext">Dionysius Halicarnasensis, + <span class="tei tei-hi"><span style="font-style: italic">Antiquit. + Roman.</span></span> iii. 45, v. 24; Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Numa</span></span>, + 9; Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xxxvi. 100.</dd> + + <dt class="tei tei-notelabel"><a id="note_729" name="note_729" + href="#noteref_729">729.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Acta Fratrum Arvalium</span></span>, ed. G. + Henzen, p. 132; <span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + i. No. 603.</dd> + + <dt class="tei tei-notelabel"><a id="note_730" name="note_730" + href="#noteref_730">730.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxxvi. 100.</dd> + + <dt class="tei tei-notelabel"><a id="note_731" name="note_731" + href="#noteref_731">731.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, x. (1881) p. + 364.</dd> + + <dt class="tei tei-notelabel"><a id="note_732" name="note_732" + href="#noteref_732">732.</a></dt> + + <dd class="tei tei-notetext">Prof. W. Ridgeway ingeniously suggests + that the magical virtue of iron may be based on an observation of + its magnetic power, which would lead savages to imagine that it was + possessed of a spirit. See <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1903</span></span>, p. 816.</dd> + + <dt class="tei tei-notelabel"><a id="note_733" name="note_733" + href="#noteref_733">733.</a></dt> + + <dd class="tei tei-notetext">Frank Hatton, <span class= + "tei tei-hi"><span style="font-style: italic">North + Borneo</span></span> (1886), p. 233.</dd> + + <dt class="tei tei-notelabel"><a id="note_734" name="note_734" + href="#noteref_734">734.</a></dt> + + <dd class="tei tei-notetext">A. E. Pratt, <span class= + "tei tei-q">“Two Journeys to Ta-tsien-lu on the eastern Borders of + Tibet,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the R. Geographical + Society</span></span>, xiii. (1891) p. 341.</dd> + + <dt class="tei tei-notelabel"><a id="note_735" name="note_735" + href="#noteref_735">735.</a></dt> + + <dd class="tei tei-notetext">W. Svoboda, <span class= + "tei tei-q">“Die Bewohner des Nikobaren-Archipels,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, vi. (1893) p. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_736" name="note_736" + href="#noteref_736">736.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Captivity of Hans Stade of Hesse, + in</span> <span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">a.d.</span></span> + <span style="font-style: italic">1547-1555</span></span>, + translated by A. Tootal (London, 1874), pp. 85 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_737" name="note_737" + href="#noteref_737">737.</a></dt> + + <dd class="tei tei-notetext">E. H. Fraser, <span class= + "tei tei-q">“The Fish-skin Tartars,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the China + Branch of the R. Asiatic Society for the Year + 1891-92</span></span>, N.S. xxvi. p. 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_738" name="note_738" + href="#noteref_738">738.</a></dt> + + <dd class="tei tei-notetext">Fr. Kreutzwald und H. Neus, + <span class="tei tei-hi"><span style="font-style: italic">Mythische + und magische Lieder der Ehsten</span></span> (St. Petersburg, + 1854), p. 113.</dd> + + <dt class="tei tei-notelabel"><a id="note_739" name="note_739" + href="#noteref_739">739.</a></dt> + + <dd class="tei tei-notetext">Alexand. Guagninus, <span class= + "tei tei-q">“De ducatu Samogitiae,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Respublica sive + status regni Poloniae, Lituaniae, Prussiae, Livoniae</span></span>, + etc. (Elzevir, 1627) p. 276; Johan. Lasicius, <span class= + "tei tei-q">“De diis Samogitarum caeterorumque Sarmatum,”</span> in + <span class="tei tei-hi"><span style= + "font-style: italic">Respublica</span></span>, etc. (<span class= + "tei tei-hi"><span style="font-style: italic">ut + supra</span></span>), p. 294 (p. 84, ed. W. Mannhardt, in + <span class="tei tei-hi"><span style="font-style: italic">Magazin + herausgegeben von der Lettisch—Literärischen + Gesellschaft</span></span>, vol. xiv.).</dd> + + <dt class="tei tei-notelabel"><a id="note_740" name="note_740" + href="#noteref_740">740.</a></dt> + + <dd class="tei tei-notetext">L. von Ende, <span class= + "tei tei-q">“Die Baduwis von Java,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + anthropologischen Gesellschaft in Wien</span></span>, xix. (1889) + p. 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_741" name="note_741" + href="#noteref_741">741.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Superstitions of the + Highlands and Islands of Scotland</span></span> (Glasgow, 1900), + pp. 46 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_742" name="note_742" + href="#noteref_742">742.</a></dt> + + <dd class="tei tei-notetext">E. J. Guthrie, <span class= + "tei tei-hi"><span style="font-style: italic">Old Scottish + Customs</span></span>, p. 149; Ch. Rogers, <span class= + "tei tei-hi"><span style="font-style: italic">Social Life in + Scotland</span></span> (Edinburgh, 1884-1886), iii. 218.</dd> + + <dt class="tei tei-notelabel"><a id="note_743" name="note_743" + href="#noteref_743">743.</a></dt> + + <dd class="tei tei-notetext">J. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Religion and + Myth</span></span>, p. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_744" name="note_744" + href="#noteref_744">744.</a></dt> + + <dd class="tei tei-notetext">W. Gregor, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore of the + North-East of Scotland</span></span> (London, 1881), p. 201. The + fishermen think that if the word <span class= + "tei tei-q">“pig,”</span> <span class="tei tei-q">“sow,”</span> or + <span class="tei tei-q">“swine”</span> be uttered while the lines + are being baited, the line will certainly be lost.</dd> + + <dt class="tei tei-notelabel"><a id="note_745" name="note_745" + href="#noteref_745">745.</a></dt> + + <dd class="tei tei-notetext">A. Leared, <span class= + "tei tei-hi"><span style="font-style: italic">Morocco and the + Moors</span></span> (London, 1876), p. 273.</dd> + + <dt class="tei tei-notelabel"><a id="note_746" name="note_746" + href="#noteref_746">746.</a></dt> + + <dd class="tei tei-notetext">Wickremasinghe, in <span class= + "tei tei-hi"><span style="font-style: italic">Am + Urquell</span></span>, v. (1894) p. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_747" name="note_747" + href="#noteref_747">747.</a></dt> + + <dd class="tei tei-notetext">G. F. D'Penha, <span class= + "tei tei-q">“Superstitions and Customs in Salsette,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxviii. (1899) p. 114.</dd> + + <dt class="tei tei-notelabel"><a id="note_748" name="note_748" + href="#noteref_748">748.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes and Castes of + the North-Western Provinces and Oudh</span></span>, iii. 431.</dd> + + <dt class="tei tei-notelabel"><a id="note_749" name="note_749" + href="#noteref_749">749.</a></dt> + + <dd class="tei tei-notetext">F. Jagor, <span class= + "tei tei-q">“Bericht über verschiedene Volksstämme in + Vorderindien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, + xxvi. (1894) p. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_750" name="note_750" + href="#noteref_750">750.</a></dt> + + <dd class="tei tei-notetext">E. Thurston, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographic Notes in + Southern India</span></span> (Madras, 1906), p. 341.</dd> + + <dt class="tei tei-notelabel"><a id="note_751" name="note_751" + href="#noteref_751">751.</a></dt> + + <dd class="tei tei-notetext">E. M. Gordon, <span class= + "tei tei-hi"><span style="font-style: italic">Indian Folk + Tales</span></span> (London, 1908), p. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_752" name="note_752" + href="#noteref_752">752.</a></dt> + + <dd class="tei tei-notetext">L. R. P. Cadière, <span class= + "tei tei-q">“Coutumes populaires de la vallée du + Nguôn-So'n,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de l'École Française + d'Extrême-Orient</span></span>, ii. (1902) pp. 354 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_753" name="note_753" + href="#noteref_753">753.</a></dt> + + <dd class="tei tei-notetext">Baudin, <span class="tei tei-q">“Le + Fétichisme,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xvi. + (1884) p. 249; A. B. Ellis, <span class="tei tei-hi"><span style= + "font-style: italic">The Yoruba-speaking Peoples of the Slave + Coast</span></span>, p. 113.</dd> + + <dt class="tei tei-notelabel"><a id="note_754" name="note_754" + href="#noteref_754">754.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Il Fetha Nagast o legislazione dei re, codice + ecclesiastico e civile di Abissinia</span></span>, tradotto e + annotato da Ignazio Guidi (Rome, 1899), p. 140.</dd> + + <dt class="tei tei-notelabel"><a id="note_755" name="note_755" + href="#noteref_755">755.</a></dt> + + <dd class="tei tei-notetext">The reader may observe how closely the + taboos laid upon mourners resemble those laid upon kings. From what + has gone before, the reason of the resemblance is obvious.</dd> + + <dt class="tei tei-notelabel"><a id="note_756" name="note_756" + href="#noteref_756">756.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, iii. + p. 61, § 282.</dd> + + <dt class="tei tei-notelabel"><a id="note_757" name="note_757" + href="#noteref_757">757.</a></dt> + + <dd class="tei tei-notetext">G. F. D'Penha, <span class= + "tei tei-q">“Superstitions and Customs in Salsette,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxviii. (1899) p. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_758" name="note_758" + href="#noteref_758">758.</a></dt> + + <dd class="tei tei-notetext">W. Gregor, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore of the + North-East of Scotland</span></span>, p. 206.</dd> + + <dt class="tei tei-notelabel"><a id="note_759" name="note_759" + href="#noteref_759">759.</a></dt> + + <dd class="tei tei-notetext">This is expressly said in <span class= + "tei tei-hi"><span style="font-style: italic">Panjab Notes and + Queries</span></span>, iii. p. 202, § 846. On iron as a protective + charm see also F. Liebrecht, <span class="tei tei-hi"><span style= + "font-style: italic">Gervasius von Tilbury</span></span>, pp. 99 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Zur + Volkskunde</span></span>, p. 311; L. Strackerjan, <span class= + "tei tei-hi"><span style="font-style: italic">Aberglaube und Sagen + aus dem Herzogthum Oldenburg</span></span>, i. pp. 354 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> § + 233; A. Wuttke, <span class="tei tei-hi"><span style= + "font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> § 414 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + B. Tylor, <span class="tei tei-hi"><span style= + "font-style: italic">Primitive Culture</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> i. + 140; W. Mannhardt, <span class="tei tei-hi"><span style= + "font-style: italic">Baumkultus</span></span>, p. 132 note. Many + peoples, especially in Africa, regard the smith's craft with awe or + fear as something uncanny and savouring of magic. Hence smiths are + sometimes held in high honour, sometimes looked down upon with + great contempt. These feelings probably spring in large measure + from the superstitions which cluster round iron. See R. Andree, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographische Parallelen und + Vergleiche</span></span>, pp. 153-159; G. McCall Theal, + <span class="tei tei-hi"><span style="font-style: italic">Records + of South-Eastern Africa</span></span>, vii. 447; O. Lenz, + <span class="tei tei-hi"><span style="font-style: italic">Skizzen + aus West-Afrika</span></span> (Berlin, 1878), p. 184; A. Bastian, + <span class="tei tei-hi"><span style="font-style: italic">Die + deutsche Expedition an der Loango-Küste</span></span>, ii. 217; M. + Merkel, <span class="tei tei-hi"><span style= + "font-style: italic">Die Masai</span></span> (Berlin, 1904), pp. + 110 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Masai</span></span> (Oxford, 1905), pp. 330 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), pp. 36 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + Spieth, <span class="tei tei-hi"><span style= + "font-style: italic">Die Ewe-Stämme</span></span> (Berlin, 1906), + p. 776; E. Doutté, <span class="tei tei-hi"><span style= + "font-style: italic">Magie et religion dans l'Afrique du + Nord</span></span>, pp. 40 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ph. Paulitschke, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographie Nordost-Afrikas, die geistige + Cultur der Danâkil, Galla und Somâl</span></span> (Berlin, 1896), + p. 30; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographie + Nordost-Afrikas, die materielle Cultur der Danâkil, Galla und + Somâl</span></span> (Berlin, 1893), p. 202; Th. Levebvre, + <span class="tei tei-hi"><span style="font-style: italic">Voyage en + Abyssinie</span></span>, i. p. lxi.; A. Cecchi, <span class= + "tei tei-hi"><span style="font-style: italic">Da Zeila alle + frontiere del Caffa</span></span>, i. (Rome, 1886) p. 45; M. + Parkyns, <span class="tei tei-hi"><span style= + "font-style: italic">Life in Abyssinia</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1868), pp. 300 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. T. Bent, <span class= + "tei tei-hi"><span style="font-style: italic">Sacred City of the + Ethiopians</span></span> (London, 1893), p. 212; G. Rohlf, + <span class="tei tei-q">“Reise durch Nord-Afrika,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Petermann's Mittheilungen, + Ergänzungsheft</span></span>, No. 25 (Gotha, 1868), pp. 30, 54; G. + Nachtigal, <span class="tei tei-q">“Die Tibbu,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + Erdkunde zu Berlin</span></span>, v. (1870) pp. 312 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Sahara und + Sudan</span></span>, i. 443 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, ii. 145, 178, 371, iii. + 189, 234 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The Kayans of Borneo think + that a smith is inspired by a special spirit, the smith's spirit, + and that without this inspiration he could do no good work. See A. + W. Nieuwenhuis, <span class="tei tei-hi"><span style= + "font-style: italic">Quer durch Borneo</span></span>, ii. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_760" name="note_760" + href="#noteref_760">760.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, i. (Leipsic, 1866) p. 136.</dd> + + <dt class="tei tei-notelabel"><a id="note_761" name="note_761" + href="#noteref_761">761.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, part i. + (Washington, 1899) p. 312. Compare <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + pp. 315, 364; W. H. Dall, <span class="tei tei-hi"><span style= + "font-style: italic">Alaska and its Resources</span></span>, p. + 146; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">American + Naturalist</span></span>, xii. 7; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style="font-style: italic">The Yukon + Territory</span></span> (London, 1898), p. 146.</dd> + + <dt class="tei tei-notelabel"><a id="note_762" name="note_762" + href="#noteref_762">762.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg205" class= + "tei tei-ref">205</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_763" name="note_763" + href="#noteref_763">763.</a></dt> + + <dd class="tei tei-notetext">A. Woldt, <span class= + "tei tei-hi"><span style="font-style: italic">Captain Jacobsen's + Reise an der Nordwestküste Americas 1881-1883</span></span> + (Leipsic, 1884), p. 243.</dd> + + <dt class="tei tei-notelabel"><a id="note_764" name="note_764" + href="#noteref_764">764.</a></dt> + + <dd class="tei tei-notetext">W. Schmidt, <span class= + "tei tei-hi"><span style="font-style: italic">Das Jahr und seine + Tage in Meinung und Brauch der Romänen Siebenbürgens</span></span> + (Hermannstadt, 1866), p. 40; E. Gerard, <span class= + "tei tei-hi"><span style="font-style: italic">The Land beyond the + Forest</span></span>, i. 312.</dd> + + <dt class="tei tei-notelabel"><a id="note_765" name="note_765" + href="#noteref_765">765.</a></dt> + + <dd class="tei tei-notetext">J. H. Gray, <span class= + "tei tei-hi"><span style="font-style: italic">China</span></span> + (London, 1878), i. 288.</dd> + + <dt class="tei tei-notelabel"><a id="note_766" name="note_766" + href="#noteref_766">766.</a></dt> + + <dd class="tei tei-notetext">Jo. Meletius (Maeletius, Menecius), + <span class="tei tei-q">“De religione et sacrificiis veterum + Borussorum,”</span> in <span class="tei tei-hi"><span style= + "font-style: italic">De Russorum Muscovitarum et Tartarorum + religione, sacrificiis, nuptiarum, funerum ritu</span></span> + (Spires, 1582), p. 263; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, reprinted in <span class= + "tei tei-hi"><span style="font-style: italic">Scriptores rerum + Livonicarum</span></span>, vol. ii. (Riga and Leipsic, 1848) pp. + 391 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, and in <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Litterarischen Gesellschaft Masovia</span></span>, viii. (Lötzen, + 1902) pp. 194 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare Chr. Hartknoch, + <span class="tei tei-hi"><span style="font-style: italic">Alt und + neues Preussen</span></span> (Frankfort and Leipsic, 1684), pp. 187 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_767" name="note_767" + href="#noteref_767">767.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Ethnologie van Zuid-Celebes</span></span>, p. 136.</dd> + + <dt class="tei tei-notelabel"><a id="note_768" name="note_768" + href="#noteref_768">768.</a></dt> + + <dd class="tei tei-notetext">Tettau und Temme, <span class= + "tei tei-hi"><span style="font-style: italic">Die Volkssagen + Ostpreussens, Litthauens und Westpreussens</span></span>, p. 285; + J. Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Mythologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> + iii. 454, compare pp. 441, 469; J. V. Grohmann, <span class= + "tei tei-hi"><span style="font-style: italic">Aberglauben und + Gebräuche aus Böhmen und Mähren</span></span>, p. 198, § 1387.</dd> + + <dt class="tei tei-notelabel"><a id="note_769" name="note_769" + href="#noteref_769">769.</a></dt> + + <dd class="tei tei-notetext">Franz Vormann, <span class= + "tei tei-q">“Zur Psychologie, Soziologie und Geschichte der + Monumbo-Papua, Deutsch-Neuginea,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) p. + 410.</dd> + + <dt class="tei tei-notelabel"><a id="note_770" name="note_770" + href="#noteref_770">770.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">In Centraal + Borneo</span></span> (Leyden, 1900), i. 61; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Quer + durch Borneo</span></span>, i. 69.</dd> + + <dt class="tei tei-notelabel"><a id="note_771" name="note_771" + href="#noteref_771">771.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span> (Berlin, 1894), p. 184.</dd> + + <dt class="tei tei-notelabel"><a id="note_772" name="note_772" + href="#noteref_772">772.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, iii. 1045 (Leyden, 1897).</dd> + + <dt class="tei tei-notelabel"><a id="note_773" name="note_773" + href="#noteref_773">773.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Quaest. + Rom.</span></span> 110; Aulus Gellius, x. 15. 12. See above, p. + 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_774" name="note_774" + href="#noteref_774">774.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Grihya-Sutras</span></span>, translated by H. + Oldenberg, part i. pp. 81, 141 (<span class= + "tei tei-hi"><span style="font-style: italic">Sacred Books of the + East</span></span>, vol. xxix.).</dd> + + <dt class="tei tei-notelabel"><a id="note_775" name="note_775" + href="#noteref_775">775.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_776" name="note_776" + href="#noteref_776">776.</a></dt> + + <dd class="tei tei-notetext">J. Kubary, <span class= + "tei tei-hi"><span style="font-style: italic">Die socialen + Einrichtungen der Pelauer</span></span> (Berlin, 1885), pp. 126 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_777" name="note_777" + href="#noteref_777">777.</a></dt> + + <dd class="tei tei-notetext">F. J. Wiedemann, <span class= + "tei tei-hi"><span style="font-style: italic">Aus dem inneren und + äussern Leben der Ehsten</span></span> (St. Petersburg, 1876), pp. + 448, 478.</dd> + + <dt class="tei tei-notelabel"><a id="note_778" name="note_778" + href="#noteref_778">778.</a></dt> + + <dd class="tei tei-notetext">James Adair, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + American Indians</span></span> (London, 1775), pp. 134, 117. The + Indians described by Adair are the Creek, Cherokee, and other + tribes in the south-east of the United States.</dd> + + <dt class="tei tei-notelabel"><a id="note_779" name="note_779" + href="#noteref_779">779.</a></dt> + + <dd class="tei tei-notetext">A. G. Morice, <span class= + "tei tei-q">“The Western Dénés, their Manners and Customs,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Canadian + Institute</span></span>, Third Series, vii. (1888-89) p. 164.</dd> + + <dt class="tei tei-notelabel"><a id="note_780" name="note_780" + href="#noteref_780">780.</a></dt> + + <dd class="tei tei-notetext">E. Petitot, <span class= + "tei tei-hi"><span style="font-style: italic">Monographie des + Dènè-Dindjié</span></span> (Paris, 1876), p. 76.</dd> + + <dt class="tei tei-notelabel"><a id="note_781" name="note_781" + href="#noteref_781">781.</a></dt> + + <dd class="tei tei-notetext">Schlömann, <span class= + "tei tei-q">“Die Malepa in Transvaal,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie und + Urgeschichte</span></span>, 1894, p. (67).</dd> + + <dt class="tei tei-notelabel"><a id="note_782" name="note_782" + href="#noteref_782">782.</a></dt> + + <dd class="tei tei-notetext">Leviticus xvii. 10-14. The Hebrew word + (נפש) translated <span class="tei tei-q">“life”</span> in the + English version of verse 11 means also <span class= + "tei tei-q">“soul”</span> (marginal note in the Revised Version). + Compare Deuteronomy xii. 23-25.</dd> + + <dt class="tei tei-notelabel"><a id="note_783" name="note_783" + href="#noteref_783">783.</a></dt> + + <dd class="tei tei-notetext">Servius on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> v. + 79; compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> on <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iii. 67.</dd> + + <dt class="tei tei-notelabel"><a id="note_784" name="note_784" + href="#noteref_784">784.</a></dt> + + <dd class="tei tei-notetext">J. Wellhausen, <span class= + "tei tei-hi"><span style="font-style: italic">Reste arabischen + Heidentumes</span></span> (Berlin, 1887), p. 217.</dd> + + <dt class="tei tei-notelabel"><a id="note_785" name="note_785" + href="#noteref_785">785.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">Religious System of + China</span></span>, iv. 80-82.</dd> + + <dt class="tei tei-notelabel"><a id="note_786" name="note_786" + href="#noteref_786">786.</a></dt> + + <dd class="tei tei-notetext">A. Goudswaard, <span class= + "tei tei-hi"><span style="font-style: italic">De Papoewa's van de + Geelvinksbaai</span></span> (Schiedam, 1863), p. 77.</dd> + + <dt class="tei tei-notelabel"><a id="note_787" name="note_787" + href="#noteref_787">787.</a></dt> + + <dd class="tei tei-notetext">Hamilton's <span class= + "tei tei-q">“Account of the East Indies,”</span> in Pinkerton's + <span class="tei tei-hi"><span style="font-style: italic">Voyages + and Travels</span></span>, viii. 469. Compare W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">Religion + of the Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 369, note 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_788" name="note_788" + href="#noteref_788">788.</a></dt> + + <dd class="tei tei-notetext">De la Loubere, <span class= + "tei tei-hi"><span style="font-style: italic">Du royaume de + Siam</span></span> (Amsterdam, 1691), i. 317.</dd> + + <dt class="tei tei-notelabel"><a id="note_789" name="note_789" + href="#noteref_789">789.</a></dt> + + <dd class="tei tei-notetext">Pallegoix, <span class= + "tei tei-hi"><span style="font-style: italic">Description du + royaume Thai ou Siam</span></span>, i. 271, 365 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_790" name="note_790" + href="#noteref_790">790.</a></dt> + + <dd class="tei tei-notetext">Marco Polo, translated by Col. H. Yule + (Second Edition, 1875), i. 335.</dd> + + <dt class="tei tei-notelabel"><a id="note_791" name="note_791" + href="#noteref_791">791.</a></dt> + + <dd class="tei tei-notetext">Col. H. Yule on Marco Polo, + <span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_792" name="note_792" + href="#noteref_792">792.</a></dt> + + <dd class="tei tei-notetext">A. Fytche, <span class= + "tei tei-hi"><span style="font-style: italic">Burma, Past and + Present</span></span> (London, 1878), i. 217 note. Compare + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxix. (1900) p. 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_793" name="note_793" + href="#noteref_793">793.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xx. (1891) p. + 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_794" name="note_794" + href="#noteref_794">794.</a></dt> + + <dd class="tei tei-notetext">Baron's <span class= + "tei tei-q">“Description of the Kingdom of Tonqueen,”</span> in + Pinkerton's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, ix. + 691.</dd> + + <dt class="tei tei-notelabel"><a id="note_795" name="note_795" + href="#noteref_795">795.</a></dt> + + <dd class="tei tei-notetext">T. E. Bowdich, <span class= + "tei tei-hi"><span style="font-style: italic">Mission from Cape + Coast Castle to Ashantee</span></span> (London, 1873), p. 207.</dd> + + <dt class="tei tei-notelabel"><a id="note_796" name="note_796" + href="#noteref_796">796.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Ewe-speaking Peoples + of the Slave Coast</span></span>, p. 224, compare p. 89.</dd> + + <dt class="tei tei-notelabel"><a id="note_797" name="note_797" + href="#noteref_797">797.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span> (Amsterdam, 1686), p. 313.</dd> + + <dt class="tei tei-notelabel"><a id="note_798" name="note_798" + href="#noteref_798">798.</a></dt> + + <dd class="tei tei-notetext">J. Sibree, <span class= + "tei tei-hi"><span style="font-style: italic">Madagascar and its + People</span></span>, p. 430.</dd> + + <dt class="tei tei-notelabel"><a id="note_799" name="note_799" + href="#noteref_799">799.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_800" name="note_800" + href="#noteref_800">800.</a></dt> + + <dd class="tei tei-notetext">C. T. Wilson and R. W. Felkin, + <span class="tei tei-hi"><span style="font-style: italic">Uganda + and the Egyptian Soudan</span></span> (London, 1882), i. 200.</dd> + + <dt class="tei tei-notelabel"><a id="note_801" name="note_801" + href="#noteref_801">801.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 67. There is an Arab legend of a king who was + slain by opening the veins of his arms and letting the blood drain + into a bowl; not a drop might fall on the ground, otherwise there + would be blood revenge for it. Robertson Smith conjectured that the + legend was based on an old form of sacrifice regularly applied to + captive chiefs (<span class="tei tei-hi"><span style= + "font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 369 note, compare p. 418 + note).</dd> + + <dt class="tei tei-notelabel"><a id="note_802" name="note_802" + href="#noteref_802">802.</a></dt> + + <dd class="tei tei-notetext">Rev. E. Gottschling, <span class= + "tei tei-q">“The Bawenda,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxv. (1905) p. 366.</dd> + + <dt class="tei tei-notelabel"><a id="note_803" name="note_803" + href="#noteref_803">803.</a></dt> + + <dd class="tei tei-notetext">Marco Polo, i. 399, Yule's + translation, Second Edition.</dd> + + <dt class="tei tei-notelabel"><a id="note_804" name="note_804" + href="#noteref_804">804.</a></dt> + + <dd class="tei tei-notetext">Sir Walter Scott, note 2 to + <span class="tei tei-hi"><span style="font-style: italic">Peveril + of the Peak</span></span>, ch. v.</dd> + + <dt class="tei tei-notelabel"><a id="note_805" name="note_805" + href="#noteref_805">805.</a></dt> + + <dd class="tei tei-notetext">Charlotte Latham, <span class= + "tei tei-q">“Some West Sussex Superstitions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore + Record</span></span>, i. (1878) p. 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_806" name="note_806" + href="#noteref_806">806.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South + Australia</span></span>, p. 230; E. J. Eyre, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of + Expeditions of Discovery into Central Australia</span></span>, ii. + 335; R. Brough Smyth, <span class="tei tei-hi"><span style= + "font-style: italic">Aborigines of Victoria</span></span>, i. 75 + note.</dd> + + <dt class="tei tei-notelabel"><a id="note_807" name="note_807" + href="#noteref_807">807.</a></dt> + + <dd class="tei tei-notetext">D. Collins, <span class= + "tei tei-hi"><span style="font-style: italic">Account of the + English Colony of New South Wales</span></span> (London, 1798), p. + 580.</dd> + + <dt class="tei tei-notelabel"><a id="note_808" name="note_808" + href="#noteref_808">808.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South + Australia</span></span>, pp. 224 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + F. Angas, <span class="tei tei-hi"><span style= + "font-style: italic">Savage Life and Scenes in Australia and New + Zealand</span></span> (London, 1847), i. 110 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_809" name="note_809" + href="#noteref_809">809.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, vol. i. p. 256.</dd> + + <dt class="tei tei-notelabel"><a id="note_810" name="note_810" + href="#noteref_810">810.</a></dt> + + <dd class="tei tei-notetext">Edmund Spenser, <span class= + "tei tei-hi"><span style="font-style: italic">View of the State of + Ireland</span></span>, p. 101 (reprinted in H. Morley's + <span class="tei tei-hi"><span style="font-style: italic">Ireland + under Elizabeth and James the First</span></span>, London, + 1890).</dd> + + <dt class="tei tei-notelabel"><a id="note_811" name="note_811" + href="#noteref_811">811.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Futuna, or + Horne Island and its People,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Polynesian Society</span></span>, vol. i. No. 1 (April 1892), p. + 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_812" name="note_812" + href="#noteref_812">812.</a></dt> + + <dd class="tei tei-notetext">Max Radiguet, <span class= + "tei tei-hi"><span style="font-style: italic">Les Derniers + Sauvages</span></span> (Paris, 1882), p. 175.</dd> + + <dt class="tei tei-notelabel"><a id="note_813" name="note_813" + href="#noteref_813">813.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Ethnologie van Zuid-Celebes</span></span>, p. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_814" name="note_814" + href="#noteref_814">814.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span>, p. 795.</dd> + + <dt class="tei tei-notelabel"><a id="note_815" name="note_815" + href="#noteref_815">815.</a></dt> + + <dd class="tei tei-notetext">Miss Mary H. Kingsley, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in West + Africa</span></span>, pp. 440, 447.</dd> + + <dt class="tei tei-notelabel"><a id="note_816" name="note_816" + href="#noteref_816">816.</a></dt> + + <dd class="tei tei-notetext">A. Kropf, <span class="tei tei-q">“Die + religiösen Anschauungen der Kaffern,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie und + Urgeschichte</span></span>, 1888, p. (46).</dd> + + <dt class="tei tei-notelabel"><a id="note_817" name="note_817" + href="#noteref_817">817.</a></dt> + + <dd class="tei tei-notetext">R. H. Nassau, <span class= + "tei tei-hi"><span style="font-style: italic">Fetichism in West + Africa</span></span> (London, 1904), p. 83.</dd> + + <dt class="tei tei-notelabel"><a id="note_818" name="note_818" + href="#noteref_818">818.</a></dt> + + <dd class="tei tei-notetext">Le R. P. Guis, <span class= + "tei tei-q">“Les <span class="tei tei-hi"><span style= + "font-style: italic">Nepu</span></span> ou Sorciers,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxxvi. (1904) p. 370. See also + <span class="tei tei-hi"><span style="font-style: italic">The Magic + Art and the Evolution of Kings</span></span>, vol. i. p. 205.</dd> + + <dt class="tei tei-notelabel"><a id="note_819" name="note_819" + href="#noteref_819">819.</a></dt> + + <dd class="tei tei-notetext">A. van Gennep, <span class= + "tei tei-hi"><span style="font-style: italic">Tabou et totémisme à + Madagascar</span></span>, p. 338, quoting J. Sibree, <span class= + "tei tei-q">“Remarkable Ceremonial at the Decease and Burial of a + Betsileo Prince,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Antananarivo Annual</span></span>, No. xxii. + (1898) pp. 195 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_820" name="note_820" + href="#noteref_820">820.</a></dt> + + <dd class="tei tei-notetext">Brun-Rollet, <span class= + "tei tei-hi"><span style="font-style: italic">Le Nil Blanc et le + Soudan</span></span> (Paris, 1855), pp. 239 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_821" name="note_821" + href="#noteref_821">821.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 169.</dd> + + <dt class="tei tei-notelabel"><a id="note_822" name="note_822" + href="#noteref_822">822.</a></dt> + + <dd class="tei tei-notetext">Lieut. Emery, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the R. + Geographical Society</span></span>, iii. 282.</dd> + + <dt class="tei tei-notelabel"><a id="note_823" name="note_823" + href="#noteref_823">823.</a></dt> + + <dd class="tei tei-notetext">Ch. Andersson, <span class= + "tei tei-hi"><span style="font-style: italic">Lake + Ngami</span></span> (London, 1856), p. 224.</dd> + + <dt class="tei tei-notelabel"><a id="note_824" name="note_824" + href="#noteref_824">824.</a></dt> + + <dd class="tei tei-notetext">Ch. New, <span class= + "tei tei-hi"><span style="font-style: italic">Life, Wanderings, and + Labours in Eastern Africa</span></span>, p. 124; Francis Galton, + <span class="tei tei-q">“Domestication of Animals,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Ethnological Society of + London</span></span>, N.S., iii. (1865) p. 135. On the original + sanctity of domestic animals see, above all, W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">The + Religion of the Semites</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + pp. 280 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 295 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_825" name="note_825" + href="#noteref_825">825.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, p. 796.</dd> + + <dt class="tei tei-notelabel"><a id="note_826" name="note_826" + href="#noteref_826">826.</a></dt> + + <dd class="tei tei-notetext">L. Linton Palmer, <span class= + "tei tei-q">“A Visit to Easter Island,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the R. + Geographical Society</span></span>, xl. (1870) p. 171.</dd> + + <dt class="tei tei-notelabel"><a id="note_827" name="note_827" + href="#noteref_827">827.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 129.</dd> + + <dt class="tei tei-notelabel"><a id="note_828" name="note_828" + href="#noteref_828">828.</a></dt> + + <dd class="tei tei-notetext">Strabo, xv. 1. 54, p. 710.</dd> + + <dt class="tei tei-notelabel"><a id="note_829" name="note_829" + href="#noteref_829">829.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">Te Ika a Maui, or New + Zealand and its Inhabitants</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + pp. 194 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_830" name="note_830" + href="#noteref_830">830.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Quaest. + Rom.</span></span> 112; Aulus Gellius, x. 15. 13. See above, p. + 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_831" name="note_831" + href="#noteref_831">831.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, vol. ii. pp. 18, 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_832" name="note_832" + href="#noteref_832">832.</a></dt> + + <dd class="tei tei-notetext">Compare W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">Religion + of the Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 230.</dd> + + <dt class="tei tei-notelabel"><a id="note_833" name="note_833" + href="#noteref_833">833.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Dialis cotidie feriatus + est</span></span>,”</span> Aulus Gellius, x. 15. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_834" name="note_834" + href="#noteref_834">834.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 6. A myth apparently akin to this has been + preserved in some native Egyptian writings. See Ad. Erman, + <span class="tei tei-hi"><span style="font-style: italic">Ägypten + und ägyptisches Leben im Altertum</span></span>, p. 364. Wine might + not be taken into the temple at Heliopolis (Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 6). It was apparently forbidden to enter the + temple at Delos after drinking wine (Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> No. 564). When wine was + offered to the Good Goddess at Rome it was not called wine but milk + (Macrobius, <span class="tei tei-hi"><span style= + "font-style: italic">Saturn</span></span>, i. 12. 5; Plutarch, + <span class="tei tei-hi"><span style="font-style: italic">Quaest. + Rom.</span></span> 20). It was a rule of Roman religion that wine + might not be poured out in libations to the gods which had been + made either from grapes trodden with bleeding feet or from the + clusters of a vine beside which a human body had hung in a noose + (Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xiv. 119). This rule + shews that wine was supposed to be defiled by blood or death.</dd> + + <dt class="tei tei-notelabel"><a id="note_835" name="note_835" + href="#noteref_835">835.</a></dt> + + <dd class="tei tei-notetext">Bernardino de Sahagun, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire générale des + choses de la Nouvelle-Espagne</span></span>, traduite par Jourdanet + et Siméon (Paris, 1880), pp. 46 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + native Mexican wine (<span class="tei tei-foreign"><span style= + "font-style: italic">pulque</span></span>) is made from the sap of + the great American aloe. See the note of the French translators of + Sahagun, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 858 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + E. J. Payne, <span class="tei tei-hi"><span style= + "font-style: italic">History of the New World called + America</span></span>, i. 374 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> The Chiquites Indians of + Paraguay believed that the spirit of <span class= + "tei tei-foreign"><span style= + "font-style: italic">chica</span></span>, or beer made from maize, + could punish with sickness the person who was so irreverent or + careless as to upset a vessel of the liquor. See Charlevoix, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + du Paraguay</span></span> (Paris, 1756), ii. 234.</dd> + + <dt class="tei tei-notelabel"><a id="note_836" name="note_836" + href="#noteref_836">836.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 381 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_837" name="note_837" + href="#noteref_837">837.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Op. cit.</span></span> vol. i. pp. 384 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_838" name="note_838" + href="#noteref_838">838.</a></dt> + + <dd class="tei tei-notetext">E. M. Curr, <span class= + "tei tei-hi"><span style="font-style: italic">The Australian + Race</span></span> (Melbourne and London, 1887), iii. 179.</dd> + + <dt class="tei tei-notelabel"><a id="note_839" name="note_839" + href="#noteref_839">839.</a></dt> + + <dd class="tei tei-notetext">H. B. Guppy, <span class= + "tei tei-hi"><span style="font-style: italic">The Solomon Islands + and their Natives</span></span> (London, 1887), p. 41.</dd> + + <dt class="tei tei-notelabel"><a id="note_840" name="note_840" + href="#noteref_840">840.</a></dt> + + <dd class="tei tei-notetext">E. B. Cross, <span class= + "tei tei-q">“On the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + American Oriental Society</span></span>, iv. (1854) p. 312.</dd> + + <dt class="tei tei-notelabel"><a id="note_841" name="note_841" + href="#noteref_841">841.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, iii. 230.</dd> + + <dt class="tei tei-notelabel"><a id="note_842" name="note_842" + href="#noteref_842">842.</a></dt> + + <dd class="tei tei-notetext">For the reason, see E. Shortland, + <span class="tei tei-hi"><span style= + "font-style: italic">Traditions and Superstitions of the New + Zealanders</span></span>, pp. 112 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 292; E. Tregear, <span class="tei tei-q">“The Maoris of New + Zealand,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xix. (1890) p. 118.</dd> + + <dt class="tei tei-notelabel"><a id="note_843" name="note_843" + href="#noteref_843">843.</a></dt> + + <dd class="tei tei-notetext">F. J. Gillen, in <span class= + "tei tei-hi"><span style="font-style: italic">Report of the Horn + Scientific Expedition to Central Australia</span></span>, pt. iv. + p. 182.</dd> + + <dt class="tei tei-notelabel"><a id="note_844" name="note_844" + href="#noteref_844">844.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South + Australia</span></span>, p. 186.</dd> + + <dt class="tei tei-notelabel"><a id="note_845" name="note_845" + href="#noteref_845">845.</a></dt> + + <dd class="tei tei-notetext">Mrs. James Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The Booandik + Tribe</span></span>, p. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_846" name="note_846" + href="#noteref_846">846.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 450.</dd> + + <dt class="tei tei-notelabel"><a id="note_847" name="note_847" + href="#noteref_847">847.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 139, compare p. 209.</dd> + + <dt class="tei tei-notelabel"><a id="note_848" name="note_848" + href="#noteref_848">848.</a></dt> + + <dd class="tei tei-notetext">F. J. Wiedemann, <span class= + "tei tei-hi"><span style="font-style: italic">Aus dem innern und + äussern Leben der Ehsten</span></span>, p. 475.</dd> + + <dt class="tei tei-notelabel"><a id="note_849" name="note_849" + href="#noteref_849">849.</a></dt> + + <dd class="tei tei-notetext">Miss Mary H. Kingsley, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in West + Africa</span></span>, p. 447. Conversely among the central + Australian tribes women are never allowed to witness the drawing of + blood from men, which is often done for purposes of decoration; and + when a quarrel has taken place and men's blood has been spilt in + the presence of women, it is usual for the man whose blood has been + shed to perform a ceremony connected with his own or his father or + mother's totem. See Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, p. 463.</dd> + + <dt class="tei tei-notelabel"><a id="note_850" name="note_850" + href="#noteref_850">850.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Yoruba-speaking + Peoples of the Slave Coast</span></span>, pp. 125 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_851" name="note_851" + href="#noteref_851">851.</a></dt> + + <dd class="tei tei-notetext">E. B. Cross, <span class= + "tei tei-q">“On the Karens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + American Oriental Society</span></span>, iv. (1854) pp. 311 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_852" name="note_852" + href="#noteref_852">852.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, ii. 256, iii. 71, 230, 235 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The spirit is called + <span class="tei tei-foreign"><span style= + "font-style: italic">kwun</span></span> by E. Young (<span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span>, pp. 75 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>). + See below, pp. <a href="#Pg266" class="tei tei-ref">266</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_853" name="note_853" + href="#noteref_853">853.</a></dt> + + <dd class="tei tei-notetext">Herodotus, ix. 110. This passage was + pointed out to me by the late Mr. E. S. Shuckburgh of Emmanuel + College, Cambridge.</dd> + + <dt class="tei tei-notelabel"><a id="note_854" name="note_854" + href="#noteref_854">854.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Quaestiones + Romanae</span></span>, 100. Plutarch's words (μάλιστα ῥύπτεσθαι τὰς + κεφαλὰς καὶ καθαίρειν ἐπιτηδεύουσι) leave room to hope that the + ladies did not strictly confine their ablutions to one day in the + year.</dd> + + <dt class="tei tei-notelabel"><a id="note_855" name="note_855" + href="#noteref_855">855.</a></dt> + + <dd class="tei tei-notetext">P. J. de Arriaga, <span class= + "tei tei-hi"><span style="font-style: italic">Extirpación de la + Idolatria del Piru</span></span> (Lima, 1621), pp. 28, 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_856" name="note_856" + href="#noteref_856">856.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 150; Sangermano, <span class= + "tei tei-hi"><span style="font-style: italic">Description of the + Burmese Empire</span></span> (Rangoon, 1885), p. 131; C. F. S. + Forbes, <span class="tei tei-hi"><span style= + "font-style: italic">British Burma</span></span>, p. 334; Shway + Yoe, <span class="tei tei-hi"><span style="font-style: italic">The + Burman</span></span> (London, 1882), i. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_857" name="note_857" + href="#noteref_857">857.</a></dt> + + <dd class="tei tei-notetext">E. Young, <span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span> (Westminster, 1898), p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_858" name="note_858" + href="#noteref_858">858.</a></dt> + + <dd class="tei tei-notetext">J. Moura, <span class= + "tei tei-hi"><span style="font-style: italic">Le Royaume du + Cambodge</span></span>, i. 178, 388.</dd> + + <dt class="tei tei-notelabel"><a id="note_859" name="note_859" + href="#noteref_859">859.</a></dt> + + <dd class="tei tei-notetext">Duarte Barbosa, <span class= + "tei tei-hi"><span style="font-style: italic">Description of the + Coasts of East Africa and Malabar in the beginning of the Sixteenth + Century</span></span> (Hakluyt Society, 1866), p. 197.</dd> + + <dt class="tei tei-notelabel"><a id="note_860" name="note_860" + href="#noteref_860">860.</a></dt> + + <dd class="tei tei-notetext">This I learned in conversation with + Messrs. Roscoe and Miller, missionaries to Uganda. The system of + totemism exists in full force in Uganda. No man will eat his totem + animal or marry a woman of his own totem clan. Among the totems of + the clans are the lion, leopard, elephant, antelope, mushroom, + buffalo, sheep, grasshopper, crocodile, otter, beaver, and lizard. + See <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, ii. 472 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_861" name="note_861" + href="#noteref_861">861.</a></dt> + + <dd class="tei tei-notetext">David Porter, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Cruise + made to the Pacific Ocean in the U.S. Frigate</span> <span class= + "tei tei-q"><span style="font-style: italic">“</span><span style= + "font-style: italic">Essex</span><span style= + "font-style: italic">”</span></span></span> (New York, 1822), ii. + 65.</dd> + + <dt class="tei tei-notelabel"><a id="note_862" name="note_862" + href="#noteref_862">862.</a></dt> + + <dd class="tei tei-notetext">Vincendon-Dumoulin et C. Desgraz + <span class="tei tei-hi"><span style="font-style: italic">Îles + Marquises</span></span> (Paris, 1843), p. 262.</dd> + + <dt class="tei tei-notelabel"><a id="note_863" name="note_863" + href="#noteref_863">863.</a></dt> + + <dd class="tei tei-notetext">Le P. Matthias G——, <span class= + "tei tei-hi"><span style="font-style: italic">Lettres sur les Îles + Marquises</span></span> (Paris, 1843), p. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_864" name="note_864" + href="#noteref_864">864.</a></dt> + + <dd class="tei tei-notetext">G. H. von Langsdorff, <span class= + "tei tei-hi"><span style="font-style: italic">Reise um die + Welt</span></span> (London, 1812), i. 115 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_865" name="note_865" + href="#noteref_865">865.</a></dt> + + <dd class="tei tei-notetext">Max Radiguet, <span class= + "tei tei-hi"><span style="font-style: italic">Les Derniers + Sauvages</span></span> (Paris, 1882), p. 156.</dd> + + <dt class="tei tei-notelabel"><a id="note_866" name="note_866" + href="#noteref_866">866.</a></dt> + + <dd class="tei tei-notetext">Capt. James Cook, <span class= + "tei tei-hi"><span style= + "font-style: italic">Voyages</span></span>, v. 427 (London, + 1809).</dd> + + <dt class="tei tei-notelabel"><a id="note_867" name="note_867" + href="#noteref_867">867.</a></dt> + + <dd class="tei tei-notetext">Jules Remy, <span class= + "tei tei-hi"><span style="font-style: italic">Ka Mooolelo Hawaii, + Histoire de l'Archipel Havaiien</span></span> (Paris and Leipsic, + 1862), p. 159.</dd> + + <dt class="tei tei-notelabel"><a id="note_868" name="note_868" + href="#noteref_868">868.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1832-36), iii. + 102.</dd> + + <dt class="tei tei-notelabel"><a id="note_869" name="note_869" + href="#noteref_869">869.</a></dt> + + <dd class="tei tei-notetext">James Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">A Missionary Voyage + to the Southern Pacific Ocean</span></span> (London, 1799), pp. 354 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_870" name="note_870" + href="#noteref_870">870.</a></dt> + + <dd class="tei tei-notetext">W. Colenso, <span class= + "tei tei-q">“The Maori Races of New Zealand,”</span> p. 43, in + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions and Proceedings of the New + Zealand Institute</span></span>, 1868, vol. i. (separately + paged).</dd> + + <dt class="tei tei-notelabel"><a id="note_871" name="note_871" + href="#noteref_871">871.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">To Ika a Maui, or New + Zealand and its Inhabitants</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 165. We have seen that under certain special circumstances common + persons also are temporarily forbidden to touch their heads with + their hands. See above, pp. <a href="#Pg146" class= + "tei tei-ref">146</a>, <a href="#Pg156" class= + "tei tei-ref">156</a>, <a href="#Pg158" class= + "tei tei-ref">158</a>, <a href="#Pg160" class= + "tei tei-ref">160</a>, <a href="#Pg183" class= + "tei tei-ref">183</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_872" name="note_872" + href="#noteref_872">872.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_873" name="note_873" + href="#noteref_873">873.</a></dt> + + <dd class="tei tei-notetext">E. Shortland, <span class= + "tei tei-hi"><span style="font-style: italic">The Southern + Districts of New Zealand</span></span> (London, 1851), p. 293; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Traditions and + Superstitions of the New Zealanders</span></span>, pp. 107 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_874" name="note_874" + href="#noteref_874">874.</a></dt> + + <dd class="tei tei-notetext">J. Dumont D'Urville, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage autour du + monde et à la recherche de La Pérouse, exécuté sous son + commandement sur la corvette</span> <span class= + "tei tei-q"><span style="font-style: italic">“</span><span style= + "font-style: italic">Austrolabe</span><span style= + "font-style: italic">”</span></span><span style= + "font-style: italic">: histoire du voyage</span></span>, ii. + 534.</dd> + + <dt class="tei tei-notelabel"><a id="note_875" name="note_875" + href="#noteref_875">875.</a></dt> + + <dd class="tei tei-notetext">R. A. Cruise, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Ten + Months' Residence in New Zealand</span></span> (London, 1823), p. + 187; J. Dumont D'Urville, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> ii. 533; E. Shortland, + <span class="tei tei-hi"><span style="font-style: italic">The + Southern Districts of New Zealand</span></span>, p. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_876" name="note_876" + href="#noteref_876">876.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 187.</dd> + + <dt class="tei tei-notelabel"><a id="note_877" name="note_877" + href="#noteref_877">877.</a></dt> + + <dd class="tei tei-notetext">H. France, <span class= + "tei tei-q">“Customs of the Awuna Tribes,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + African Society</span></span>, No. 17 (October, 1905), p. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_878" name="note_878" + href="#noteref_878">878.</a></dt> + + <dd class="tei tei-notetext">Agathias, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + i. 3; J. Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche + Rechtsalterthümer</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + pp. 239 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Compare F. Kauffmann, + <span class="tei tei-hi"><span style= + "font-style: italic">Balder</span></span> (Strasburg, 1902), pp. + 209 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The story of the Phrygian + king Midas, who concealed the ears of an ass under his long hair + (Aristophanes, <span class="tei tei-hi"><span style= + "font-style: italic">Plutus</span></span>, 287; Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + xi. 146-193) may perhaps be a distorted reminiscence of a similar + custom in Phrygia. Parallels to the story are recorded in modern + Greece, Ireland, Brittany, Servia, India, and among the Mongols. + See B. Schmidt, <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Märchen, Sagen und + Volkslieder</span></span>, pp. 70 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 224 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Grimm's <span class= + "tei tei-hi"><span style="font-style: italic">Household + Tales</span></span>, ii. 498, trans. by M. Hunt; Patrick Kennedy, + <span class="tei tei-hi"><span style="font-style: italic">Legendary + Fictions of the Irish Celts</span></span>, pp. 248 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + (ed. 1866); A. de Nore, <span class="tei tei-hi"><span style= + "font-style: italic">Coutumes, mythes, et traditions des provinces + de la France</span></span>, pp. 219 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + S. Karadschitsch, <span class="tei tei-hi"><span style= + "font-style: italic">Volksmärchen der Serben</span></span>, No. 39, + pp. 225 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">North Indian Notes + and Queries</span></span>, iii. p. 104, § 218; B. Jülg, + <span class="tei tei-hi"><span style= + "font-style: italic">Mongolische Märchen-Sammlung</span></span>, + No. 22, pp. 182 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">Sagas from the Far + East</span></span>, No. 21, pp. 206 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_879" name="note_879" + href="#noteref_879">879.</a></dt> + + <dd class="tei tei-notetext">Gregory of Tours, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire + ecclésiastique des Francs</span></span>, iii. 18, compare vi. 24 + (Guizot's translation).</dd> + + <dt class="tei tei-notelabel"><a id="note_880" name="note_880" + href="#noteref_880">880.</a></dt> + + <dd class="tei tei-notetext">Dr. Hahl, <span class= + "tei tei-q">“Mitteilungen über Sitten und rechtliche Verhältnisse + auf Ponape,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Ethnologisches Notizblatt</span></span>, ii. + Heft 2 (Berlin, 1901), p. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_881" name="note_881" + href="#noteref_881">881.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Manuscrit Ramirez, Histoire de l'origine des + Indiens qui habitent la Nouvelle Espagne</span></span> (Paris, + 1903), p. 171; J. de Acosta, <span class="tei tei-hi"><span style= + "font-style: italic">Natural and Moral History of the + Indies</span></span>, ii. 365 (Hakluyt Society); A. de Herrera, + <span class="tei tei-hi"><span style="font-style: italic">General + History of the vast Continent and Islands of America</span></span>, + iii. 216 (Stevens's translation). The author of the <span class= + "tei tei-hi"><span style="font-style: italic">Manuscrit + Ramirez</span></span> speaks as if the rule applied only to the + priests of the god Tezcatlipoca.</dd> + + <dt class="tei tei-notelabel"><a id="note_882" name="note_882" + href="#noteref_882">882.</a></dt> + + <dd class="tei tei-notetext">G. M. Dawson, <span class= + "tei tei-q">“On the Haida Indians of Queen Charlotte + Islands,”</span> in <span class="tei tei-hi"><span style= + "font-style: italic">Geological Survey of Canada, Report of + Progress for 1878-79</span></span>, p. 123 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_883" name="note_883" + href="#noteref_883">883.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, p. 229.</dd> + + <dt class="tei tei-notelabel"><a id="note_884" name="note_884" + href="#noteref_884">884.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxv. + (1893) p. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_885" name="note_885" + href="#noteref_885">885.</a></dt> + + <dd class="tei tei-notetext">M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), pp. 21, 22, 143.</dd> + + <dt class="tei tei-notelabel"><a id="note_886" name="note_886" + href="#noteref_886">886.</a></dt> + + <dd class="tei tei-notetext">A. W. Nieuwenhuis, <span class= + "tei tei-hi"><span style="font-style: italic">Quer durch + Borneo</span></span>, i. 68.</dd> + + <dt class="tei tei-notelabel"><a id="note_887" name="note_887" + href="#noteref_887">887.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Satapatha Brahmana</span></span>, translated + by J. Eggeling, part iii. pp. 126, 128, with the translator's note + on p. 126 (<span class="tei tei-hi"><span style= + "font-style: italic">Sacred Books of the East</span></span>, vol. + xli.).</dd> + + <dt class="tei tei-notelabel"><a id="note_888" name="note_888" + href="#noteref_888">888.</a></dt> + + <dd class="tei tei-notetext">P. N. Wilken, <span class= + "tei tei-q">“Bijdragen tot de kennis van de zeden en gewoonten der + Alfoeren in de Minahassa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, vii. + (1863) p. 126.</dd> + + <dt class="tei tei-notelabel"><a id="note_889" name="note_889" + href="#noteref_889">889.</a></dt> + + <dd class="tei tei-notetext">R. P. Ashe, <span class= + "tei tei-hi"><span style="font-style: italic">Two Kings of + Uganda</span></span> (London, 1889), p. 109.</dd> + + <dt class="tei tei-notelabel"><a id="note_890" name="note_890" + href="#noteref_890">890.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, in <span class= + "tei tei-hi"><span style="font-style: italic">Tenth Report on the + North-Western Tribes of Canada</span></span>, p. 45 (separate + reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Report of the British Association for + 1895</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_891" name="note_891" + href="#noteref_891">891.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 137.</dd> + + <dt class="tei tei-notelabel"><a id="note_892" name="note_892" + href="#noteref_892">892.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 292 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_893" name="note_893" + href="#noteref_893">893.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, p. 44.</dd> + + <dt class="tei tei-notelabel"><a id="note_894" name="note_894" + href="#noteref_894">894.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, i. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_895" name="note_895" + href="#noteref_895">895.</a></dt> + + <dd class="tei tei-notetext">W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Kinship and Marriage + in Early Arabia</span></span> (Cambridge, 1885), pp. 152 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_896" name="note_896" + href="#noteref_896">896.</a></dt> + + <dd class="tei tei-notetext">Homer, <span class= + "tei tei-hi"><span style="font-style: italic">Iliad</span></span>, + xxiii. 141 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> This Homeric passage has + been imitated by Valerius Flaccus (<span class= + "tei tei-hi"><span style= + "font-style: italic">Argonaut.</span></span> i. 378). The Greeks + often dedicated a lock of their hair to rivers. See Aeschylus, + <span class="tei tei-hi"><span style= + "font-style: italic">Choephori</span></span>, 5 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Philostratus, <span class="tei tei-hi"><span style= + "font-style: italic">Heroica</span></span>, xiii. 4; Pausanias, i. + 37. 3, viii. 20. 3, viii. 41. 3. The lock might be at the side or + the back of the head or over the brow; it received a special name + (Pollux, ii. 30).</dd> + + <dt class="tei tei-notelabel"><a id="note_897" name="note_897" + href="#noteref_897">897.</a></dt> + + <dd class="tei tei-notetext">S. W. Tromp, <span class= + "tei tei-q">“Een Dajaksch Feest,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + xxxix. (1890) p. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_898" name="note_898" + href="#noteref_898">898.</a></dt> + + <dd class="tei tei-notetext">T. Arbousset et F. Daumas, + <span class="tei tei-hi"><span style="font-style: italic">Relation + d'un voyage d'exploration</span></span>, p. 565.</dd> + + <dt class="tei tei-notelabel"><a id="note_899" name="note_899" + href="#noteref_899">899.</a></dt> + + <dd class="tei tei-notetext">D. Porter, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Cruise + made to the Pacific Ocean</span></span>, ii. 120.</dd> + + <dt class="tei tei-notelabel"><a id="note_900" name="note_900" + href="#noteref_900">900.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Germania</span></span>, 31. Vows of the same + sort were occasionally made by the Romans (Suetonius, <span class= + "tei tei-hi"><span style="font-style: italic">Julius</span></span>, + 67; Tacitus, <span class="tei tei-hi"><span style= + "font-style: italic">Hist.</span></span> iv. 61).</dd> + + <dt class="tei tei-notelabel"><a id="note_901" name="note_901" + href="#noteref_901">901.</a></dt> + + <dd class="tei tei-notetext">Paulus Diaconus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + Langobard.</span></span> iii. 7; Gregory of Tours, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire + ecclésiastique des Francs</span></span>, v. 15, vol. i. p. 268 + (Guizot's translation, Nouvelle Edition, Paris, 1874).</dd> + + <dt class="tei tei-notelabel"><a id="note_902" name="note_902" + href="#noteref_902">902.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> iv. 387.</dd> + + <dt class="tei tei-notelabel"><a id="note_903" name="note_903" + href="#noteref_903">903.</a></dt> + + <dd class="tei tei-notetext">Numbers vi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_904" name="note_904" + href="#noteref_904">904.</a></dt> + + <dd class="tei tei-notetext">J. A. E. Köhler, <span class= + "tei tei-hi"><span style= + "font-style: italic">Volksbrauch</span></span>, etc., <span class= + "tei tei-hi"><span style="font-style: italic">im + Voigtlande</span></span>, p. 424; W. Henderson, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore of the + Northern Counties</span></span>, pp. 16 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; F. + Panzer, <span class="tei tei-hi"><span style= + "font-style: italic">Beitrag zur deutschen + Mythologie</span></span>, i. p. 258, § 23; I. V. Zingerle, + <span class="tei tei-hi"><span style="font-style: italic">Sitten, + Bräuche und Meinungen des Tiroler Volkes</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> §§ + 46, 72; J. W. Wolf, <span class="tei tei-hi"><span style= + "font-style: italic">Beiträge zur deutschen + Mythologie</span></span>, i. p. 208, § 45, p. 209 § 53; O. Knoop, + <span class="tei tei-hi"><span style= + "font-style: italic">Volkssagen, Erzählungen</span></span>, etc., + <span class="tei tei-hi"><span style="font-style: italic">aus dem + östlichen Hinterpommern</span></span>, p. 157, § 23; E. + Veckenstedt, <span class="tei tei-hi"><span style= + "font-style: italic">Wendische Sagen, Märchen und abergläubische + Gebräuche</span></span>, p. 445; J. Haltrich, <span class= + "tei tei-hi"><span style="font-style: italic">Zur Volkskunde der + Siebenbürger Sachsen</span></span>, p. 313; E. Krause, <span class= + "tei tei-q">“Abergläubische Kuren und sonstiger Aberglaube in + Berlin,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, xv. + (1883) p. 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_905" name="note_905" + href="#noteref_905">905.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, ii. p. + 205, § 1092.</dd> + + <dt class="tei tei-notelabel"><a id="note_906" name="note_906" + href="#noteref_906">906.</a></dt> + + <dd class="tei tei-notetext">G. Gibbs, <span class= + "tei tei-q">“Notes on the Tinneh or Chepewyan Indians of British + and Russian America,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Annual Report of the + Smithsonian Institution</span></span>, 1866, p. 305; W. Dall, + <span class="tei tei-hi"><span style="font-style: italic">Alaska + and its Resources</span></span>, p. 202. The reason alleged by the + Indians is that if the girls' nails were cut sooner the girls would + be lazy and unable to embroider in porcupine quill-work. But this + is probably a late invention like the reasons assigned in Europe + for the similar custom, of which the commonest is that the child + would become a thief if its nails were cut.</dd> + + <dt class="tei tei-notelabel"><a id="note_907" name="note_907" + href="#noteref_907">907.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_908" name="note_908" + href="#noteref_908">908.</a></dt> + + <dd class="tei tei-notetext">Lieut. Herold, <span class= + "tei tei-q">“Religiöse Anschauungen und Gebräuche der deutschen + Ewe-Neger,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen aus den Deutschen + Schutzgebieten</span></span>, v. 148 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_909" name="note_909" + href="#noteref_909">909.</a></dt> + + <dd class="tei tei-notetext">S. J. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive Semitic + Religion To-day</span></span> (Chicago, etc., 1902), p.153.</dd> + + <dt class="tei tei-notelabel"><a id="note_910" name="note_910" + href="#noteref_910">910.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruyt, <span class= + "tei tei-q">“Het koppensnellen der Toradja's,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verslagen en + Mededeelingen der konink. Akademie van Wetenschapen</span></span>, + Afdeeling Letterkunde, iv. Reeks, iii. 198 n<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Amsterdam, 1899).</dd> + + <dt class="tei tei-notelabel"><a id="note_911" name="note_911" + href="#noteref_911">911.</a></dt> + + <dd class="tei tei-notetext">R. Römer, <span class= + "tei tei-q">“Bijdrage tot de Geneeskunst der Karo-Batak's,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, i. (1908) p. 216.</dd> + + <dt class="tei tei-notelabel"><a id="note_912" name="note_912" + href="#noteref_912">912.</a></dt> + + <dd class="tei tei-notetext">O. Knoop, <span class= + "tei tei-hi"><span style="font-style: italic">Volkssagen, + Erzählungen, etc., aus dem östlichen Hinterpommern</span></span> + (Posen, 1885), p. 157, § 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_913" name="note_913" + href="#noteref_913">913.</a></dt> + + <dd class="tei tei-notetext">J. W. Wolf, <span class= + "tei tei-hi"><span style="font-style: italic">Beiträge zur + deutschen Mythologie</span></span>, i. p. 209, § 57.</dd> + + <dt class="tei tei-notelabel"><a id="note_914" name="note_914" + href="#noteref_914">914.</a></dt> + + <dd class="tei tei-notetext">Rev. Lorimer Fison, in a letter to the + author, dated August 26, 1898.</dd> + + <dt class="tei tei-notelabel"><a id="note_915" name="note_915" + href="#noteref_915">915.</a></dt> + + <dd class="tei tei-notetext">From the report of a lecture delivered + in Melbourne, December 9, 1898, by the Rev. H. Worrall, of Fiji, + missionary. The newspaper cutting from which the above extract is + quoted was sent to me by the Rev. Lorimer Fison in a letter, dated + Melbourne, January 9, 1899. Mr. Fison omitted to give the name and + date of the newspaper.</dd> + + <dt class="tei tei-notelabel"><a id="note_916" name="note_916" + href="#noteref_916">916.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">Te Ika a Maui, or New + Zealand and its Inhabitants</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1870), pp. 206 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_917" name="note_917" + href="#noteref_917">917.</a></dt> + + <dd class="tei tei-notetext">Richard A. Cruise, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Ten + Months' Residence in New Zealand</span></span> (London, 1823), pp. + 283 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare J. Dumont D'Urville, + <span class="tei tei-hi"><span style="font-style: italic">Voyage + autour du monde et à la recherche de La Pérouse: histoire du + voyage</span></span> (Paris, 1832), ii. 533.</dd> + + <dt class="tei tei-notelabel"><a id="note_918" name="note_918" + href="#noteref_918">918.</a></dt> + + <dd class="tei tei-notetext">E. Shortland, <span class= + "tei tei-hi"><span style="font-style: italic">Traditions and + Superstitions of the New Zealanders</span></span>, pp. 108 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; R. Taylor, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_919" name="note_919" + href="#noteref_919">919.</a></dt> + + <dd class="tei tei-notetext">G. F. Angas, <span class= + "tei tei-hi"><span style="font-style: italic">Savage Life and + Scenes in Australia and New Zealand</span></span> (London, 1847), + ii. 90 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_920" name="note_920" + href="#noteref_920">920.</a></dt> + + <dd class="tei tei-notetext">J. Moura, <span class= + "tei tei-hi"><span style="font-style: italic">Le Royaume du + Cambodge</span></span>, i. 226 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_921" name="note_921" + href="#noteref_921">921.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg003" class= + "tei tei-ref">3</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_922" name="note_922" + href="#noteref_922">922.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg252" class= + "tei tei-ref">252</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_923" name="note_923" + href="#noteref_923">923.</a></dt> + + <dd class="tei tei-notetext">E. Young, <span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span> (Westminster, 1898), pp. 64 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 67-84. I have abridged the account of the ceremonies by omitting + some details. For an account of the ceremonies observed at cutting + the hair of a young Siamese prince, at the age of thirteen or + fourteen, see Mgr. Bruguière, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de + l'Association de la Propagation de la Foi</span></span>, v. (1831) + pp. 197 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_924" name="note_924" + href="#noteref_924">924.</a></dt> + + <dd class="tei tei-notetext">The aboriginal tribes of Central + Australia form an exception to this rule; for among them no attempt + is made to injure a person by performing magical ceremonies over + his shorn hair. See Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, p. 478.</dd> + + <dt class="tei tei-notelabel"><a id="note_925" name="note_925" + href="#noteref_925">925.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, vol. i. pp. 52-54, 174 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_926" name="note_926" + href="#noteref_926">926.</a></dt> + + <dd class="tei tei-notetext">C. Martin, <span class= + "tei tei-q">“Über die Eingeborenen von Chiloe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + Ethnologie</span></span>, ix. (1877) p. 177.</dd> + + <dt class="tei tei-notelabel"><a id="note_927" name="note_927" + href="#noteref_927">927.</a></dt> + + <dd class="tei tei-notetext">Vincendon-Dumoulin et C. Desgraz, + <span class="tei tei-hi"><span style="font-style: italic">Îles + Marquises</span></span> (Paris, 1843), pp. 247 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_928" name="note_928" + href="#noteref_928">928.</a></dt> + + <dd class="tei tei-notetext">D. Porter, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Cruise + made to the Pacific Ocean</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (New York, 1882), ii. 188.</dd> + + <dt class="tei tei-notelabel"><a id="note_929" name="note_929" + href="#noteref_929">929.</a></dt> + + <dd class="tei tei-notetext">R. Taylor, <span class= + "tei tei-hi"><span style="font-style: italic">Te Ika a Maui, or New + Zealand and its Inhabitants</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + pp. 203 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. S. Thomson, <span class= + "tei tei-hi"><span style="font-style: italic">The Story of New + Zealand</span></span> (London, 1859), i. 116 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_930" name="note_930" + href="#noteref_930">930.</a></dt> + + <dd class="tei tei-notetext">R. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">Aborigines of + Victoria</span></span>, i. 468 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_931" name="note_931" + href="#noteref_931">931.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_932" name="note_932" + href="#noteref_932">932.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-q">“On Australian Medicine-men,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xvi. (1887) p. 27. Compare + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, pp. 360 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_933" name="note_933" + href="#noteref_933">933.</a></dt> + + <dd class="tei tei-notetext">E. Palmer, <span class= + "tei tei-q">“Notes on some Australian Tribes,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xiii. (1884) p. 293.</dd> + + <dt class="tei tei-notelabel"><a id="note_934" name="note_934" + href="#noteref_934">934.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Dial. + meretr.</span></span> iv. 4 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_935" name="note_935" + href="#noteref_935">935.</a></dt> + + <dd class="tei tei-notetext">Apuleius, <span class= + "tei tei-hi"><span style= + "font-style: italic">Metamorph.</span></span> iii. 16 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + For more evidence of the same sort, see Th. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 248; James Bonwick, + <span class="tei tei-hi"><span style="font-style: italic">Daily + Life of the Tasmanians</span></span>, p. 178; James Chalmers, + <span class="tei tei-hi"><span style= + "font-style: italic">Pioneering in New Guinea</span></span>, p. + 187; J. S. Polack, <span class="tei tei-hi"><span style= + "font-style: italic">Manners and Customs of the New + Zealanders</span></span>, i. 282; A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + östlichen Asien</span></span>, iii. 270; G. H. von Langsdorff, + <span class="tei tei-hi"><span style="font-style: italic">Reise um + die Welt</span></span>, i. 134 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + Ellis, <span class="tei tei-hi"><span style= + "font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 364; A. B. Ellis, + <span class="tei tei-hi"><span style= + "font-style: italic">Ewe-speaking peoples of the Slave + Coast</span></span>, p. 99; R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 203; K. von den Steinen, <span class= + "tei tei-hi"><span style="font-style: italic">Unter den + Naturvölkern Zentral-Brasiliens</span></span>, p. 343; Miss Mary H. + Kingsley, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in West Africa</span></span>, p. 447; + I. V. Zingerle, <span class="tei tei-hi"><span style= + "font-style: italic">Sitten, Bräuche und Meinungen des Tiroler + Volkes</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> § 178; R. Andree, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographische Parallelen und + Vergleiche</span></span>, Neue Folge, pp. 12 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + E. S. Hartland, <span class="tei tei-hi"><span style= + "font-style: italic">Legend of Perseus</span></span>, ii. 64-74, + 132-139.</dd> + + <dt class="tei tei-notelabel"><a id="note_936" name="note_936" + href="#noteref_936">936.</a></dt> + + <dd class="tei tei-notetext">R. F. Kaindl, <span class= + "tei tei-q">“Neue Beiträge zur Ethnologie und Volkeskunde der + Huzulen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxix. (1896) p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_937" name="note_937" + href="#noteref_937">937.</a></dt> + + <dd class="tei tei-notetext">E. Meier, <span class= + "tei tei-hi"><span style="font-style: italic">Deutsche Sagen, + Sitten und Gebräuche aus Schwaben</span></span>, p. 509; A. + Birlinger, <span class="tei tei-hi"><span style= + "font-style: italic">Volksthümliches aus Schwaben</span></span>, i. + 493; F. Panzer, <span class="tei tei-hi"><span style= + "font-style: italic">Beitrag zur deutschen + Mythologie</span></span>, i. 258; J. A. E. Köhler, <span class= + "tei tei-hi"><span style= + "font-style: italic">Volksbrauch</span></span>, etc., <span class= + "tei tei-hi"><span style="font-style: italic">im + Voigtlande</span></span>, p. 425; A. Witzschel, <span class= + "tei tei-hi"><span style="font-style: italic">Sagen, Sitten und + Gebräuche aus Thüringen</span></span>, p. 282; I. V. Zingerle, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> § 180; J. W. Wolf, <span class= + "tei tei-hi"><span style="font-style: italic">Beiträge zur + deutschen Mythologie</span></span>, i. p. 224, § 273. A similar + belief prevails among the gypsies of Eastern Europe (H. von + Wlislocki, <span class="tei tei-hi"><span style= + "font-style: italic">Volksglaube und religiöser Brauch der + Zigeuner</span></span>, p. 81).</dd> + + <dt class="tei tei-notelabel"><a id="note_938" name="note_938" + href="#noteref_938">938.</a></dt> + + <dd class="tei tei-notetext">I. V. Zingerle, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> § 181.</dd> + + <dt class="tei tei-notelabel"><a id="note_939" name="note_939" + href="#noteref_939">939.</a></dt> + + <dd class="tei tei-notetext">Charlotte Latham, <span class= + "tei tei-q">“Some West Sussex Superstitions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore + Record</span></span>, i. (1878) p. 40.</dd> + + <dt class="tei tei-notelabel"><a id="note_940" name="note_940" + href="#noteref_940">940.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Superstitions of the + Highlands and Islands of Scotland</span></span> (Glasgow, 1900), p. + 237.</dd> + + <dt class="tei tei-notelabel"><a id="note_941" name="note_941" + href="#noteref_941">941.</a></dt> + + <dd class="tei tei-notetext">W. H. R. Rivers, <span class= + "tei tei-hi"><span style="font-style: italic">The + Todas</span></span> (London, 1906), pp. 268 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_942" name="note_942" + href="#noteref_942">942.</a></dt> + + <dd class="tei tei-notetext">I. V. Zingerle, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> §§ 176, 179.</dd> + + <dt class="tei tei-notelabel"><a id="note_943" name="note_943" + href="#noteref_943">943.</a></dt> + + <dd class="tei tei-notetext">A. Krause, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Tlinkit-Indianer</span></span> (Jena, 1885), p. 300.</dd> + + <dt class="tei tei-notelabel"><a id="note_944" name="note_944" + href="#noteref_944">944.</a></dt> + + <dd class="tei tei-notetext">Petronius, <span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> + 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_945" name="note_945" + href="#noteref_945">945.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 236 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_946" name="note_946" + href="#noteref_946">946.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, i. 231 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Ein Besuch in San + Salvador</span></span>, pp. 117 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_947" name="note_947" + href="#noteref_947">947.</a></dt> + + <dd class="tei tei-notetext">P. B. du Chaillu, <span class= + "tei tei-hi"><span style="font-style: italic">Explorations and + Adventures in Equatorial Africa</span></span> (London, 1861), pp. + 426 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_948" name="note_948" + href="#noteref_948">948.</a></dt> + + <dd class="tei tei-notetext">O. Baumann, <span class= + "tei tei-hi"><span style="font-style: italic">Usambara und seine + Nachbargebiete</span></span> (Berlin, 1891), p. 141.</dd> + + <dt class="tei tei-notelabel"><a id="note_949" name="note_949" + href="#noteref_949">949.</a></dt> + + <dd class="tei tei-notetext">A. Junod, <span class= + "tei tei-hi"><span style="font-style: italic">Les + Ba-Ronga</span></span> (Neuchâtel, 1898), pp. 398-400.</dd> + + <dt class="tei tei-notelabel"><a id="note_950" name="note_950" + href="#noteref_950">950.</a></dt> + + <dd class="tei tei-notetext">W. Stanbridge, <span class= + "tei tei-q">“On the Aborigines of Victoria,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., i. (1861) p. + 300.</dd> + + <dt class="tei tei-notelabel"><a id="note_951" name="note_951" + href="#noteref_951">951.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), pp. 30, 74 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_952" name="note_952" + href="#noteref_952">952.</a></dt> + + <dd class="tei tei-notetext">Le P. A. Jaussen, <span class= + "tei tei-hi"><span style="font-style: italic">Coutumes des Arabes + au pays de Moab</span></span> (Paris, 1908), pp. 94 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_953" name="note_953" + href="#noteref_953">953.</a></dt> + + <dd class="tei tei-notetext">2 Samuel, x. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_954" name="note_954" + href="#noteref_954">954.</a></dt> + + <dd class="tei tei-notetext">2 Samuel, x., xii. 26-31.</dd> + + <dt class="tei tei-notelabel"><a id="note_955" name="note_955" + href="#noteref_955">955.</a></dt> + + <dd class="tei tei-notetext">R. Torday and T. A. Joyce, + <span class="tei tei-q">“Notes on the Ethnography of the + Ba-Yaka,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxvi. (1906) p. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_956" name="note_956" + href="#noteref_956">956.</a></dt> + + <dd class="tei tei-notetext">François Pyrard, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages to the East + Indies, the Maldives, the Moluccas, and Brazil</span></span>, + translated by Albert Gray (Hakluyt Society, 1887), i. 110 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_957" name="note_957" + href="#noteref_957">957.</a></dt> + + <dd class="tei tei-notetext">E. Shortland, <span class= + "tei tei-hi"><span style="font-style: italic">Traditions and + Superstitions of the New Zealanders</span></span>, p. 110.</dd> + + <dt class="tei tei-notelabel"><a id="note_958" name="note_958" + href="#noteref_958">958.</a></dt> + + <dd class="tei tei-notetext">J. S. Polack, <span class= + "tei tei-hi"><span style="font-style: italic">Manners and Customs + of the New Zealanders</span></span>, i. 38 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Compare G. F. Angas, <span class="tei tei-hi"><span style= + "font-style: italic">Savage Life and Scenes in Australia and New + Zealand</span></span> (London, 1847), ii. 108 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_959" name="note_959" + href="#noteref_959">959.</a></dt> + + <dd class="tei tei-notetext">James Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">A Missionary Voyage + to the Southern Pacific Ocean</span></span> (London, 1799), p. + 355.</dd> + + <dt class="tei tei-notelabel"><a id="note_960" name="note_960" + href="#noteref_960">960.</a></dt> + + <dd class="tei tei-notetext">R. A. Freeman, <span class= + "tei tei-hi"><span style="font-style: italic">Travels and Life in + Ashanti and Jaman</span></span> (Westminster, 1898), pp. 171 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_961" name="note_961" + href="#noteref_961">961.</a></dt> + + <dd class="tei tei-notetext">E. Young, <span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span>, p. 79.</dd> + + <dt class="tei tei-notelabel"><a id="note_962" name="note_962" + href="#noteref_962">962.</a></dt> + + <dd class="tei tei-notetext">Aulus Gellius, x. 15. 15. The ancients + were not agreed as to the distinction between lucky and unlucky + trees. According to Cato and Pliny, trees that bore fruit were + lucky, and trees which did not were unlucky (Festus, ed. C. O. + Müller, p. 29, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Felices</span></span>; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xvi. 108); but according to Tarquitius Priscus + those trees were unlucky which were sacred to the infernal gods and + bore black berries or black fruit (Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn</span></span>, + ii. 16, but iii. 20 in L. Jan's edition, Quedlinburg and Leipsic, + 1852).</dd> + + <dt class="tei tei-notelabel"><a id="note_963" name="note_963" + href="#noteref_963">963.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xvi. 235; Festu, p. 57 ed. C. O. Müller, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-hi"><span style="font-style: italic">Capillatam vel + capillarem arborem</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_964" name="note_964" + href="#noteref_964">964.</a></dt> + + <dd class="tei tei-notetext">M. Quedenfelt, <span class= + "tei tei-q">“Aberglaube und halbreligiöse Bruderschaft bei den + Marokkanern,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandlungen der Berliner Gesellschaft für + Anthropologie, Ethnologie und Urgeschichte</span></span>, 1886, p. + (680).</dd> + + <dt class="tei tei-notelabel"><a id="note_965" name="note_965" + href="#noteref_965">965.</a></dt> + + <dd class="tei tei-notetext">A. Wuttke, <span class= + "tei tei-hi"><span style="font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 294 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, § + 464.</dd> + + <dt class="tei tei-notelabel"><a id="note_966" name="note_966" + href="#noteref_966">966.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Germanische + Mythen</span></span> (Berlin, 1858), p. 630.</dd> + + <dt class="tei tei-notelabel"><a id="note_967" name="note_967" + href="#noteref_967">967.</a></dt> + + <dd class="tei tei-notetext">W. Henderson, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore of the + Northern Counties</span></span> (London, 1879), p. 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_968" name="note_968" + href="#noteref_968">968.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, p. + 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_969" name="note_969" + href="#noteref_969">969.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 265.</dd> + + <dt class="tei tei-notelabel"><a id="note_970" name="note_970" + href="#noteref_970">970.</a></dt> + + <dd class="tei tei-notetext">G. Heijmering, <span class= + "tei tei-q">“Zeden en gewoonten op het eiland Rottie,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Neêrlands + Indië</span></span>, 1843, dl. ii. pp. 634-637.</dd> + + <dt class="tei tei-notelabel"><a id="note_971" name="note_971" + href="#noteref_971">971.</a></dt> + + <dd class="tei tei-notetext">W. Dall, <span class= + "tei tei-hi"><span style="font-style: italic">Alaska and its + Resources</span></span> (London, 1870), p. 54; F. Whymper, + <span class="tei tei-q">“The Natives of the Youkon River,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Ethnological Society of + London</span></span>, N.S., vii. (1869) p. 174.</dd> + + <dt class="tei tei-notelabel"><a id="note_972" name="note_972" + href="#noteref_972">972.</a></dt> + + <dd class="tei tei-notetext">E. Meier, <span class= + "tei tei-hi"><span style="font-style: italic">Deutsche Sagen, + Sitten und Gebräuche aus Schwaben</span></span>, p. 509; A. + Birlinger, <span class="tei tei-hi"><span style= + "font-style: italic">Volksthümliches aus Schwaben</span></span>, i. + 493.</dd> + + <dt class="tei tei-notelabel"><a id="note_973" name="note_973" + href="#noteref_973">973.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Germanische + Mythen</span></span>, p. 630.</dd> + + <dt class="tei tei-notelabel"><a id="note_974" name="note_974" + href="#noteref_974">974.</a></dt> + + <dd class="tei tei-notetext">H. B. Guppy, <span class= + "tei tei-hi"><span style="font-style: italic">The Solomon Islands + and their Natives</span></span> (London, 1887), p. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_975" name="note_975" + href="#noteref_975">975.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, p. 203.</dd> + + <dt class="tei tei-notelabel"><a id="note_976" name="note_976" + href="#noteref_976">976.</a></dt> + + <dd class="tei tei-notetext">Th. Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Fiji and the + Fijians</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 249.</dd> + + <dt class="tei tei-notelabel"><a id="note_977" name="note_977" + href="#noteref_977">977.</a></dt> + + <dd class="tei tei-notetext">J. G. Scott and J. P. Hardiman, + <span class="tei tei-hi"><span style="font-style: italic">Gazetteer + of Upper Burma and the Shan States</span></span>, part i. vol. ii. + p. 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_978" name="note_978" + href="#noteref_978">978.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Zend-Avesta, Vendîdâd</span></span> + Fargaard, xvii. (vol. i. pp. 186 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + translated by J. Darmesteter, <span class="tei tei-hi"><span style= + "font-style: italic">Sacred Books of the East</span></span>, vol. + iv.).</dd> + + <dt class="tei tei-notelabel"><a id="note_979" name="note_979" + href="#noteref_979">979.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Grihya-Sûtras</span></span>, translated by H. + Oldenberg, part i. p. 57; compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + pp. 303, 399, part ii. p. 62 (<span class="tei tei-hi"><span style= + "font-style: italic">Sacred Books of the East</span></span>, vols. + xxix., xxx.). Compare H. Oldenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Die Religion des + Veda</span></span>, p. 487.</dd> + + <dt class="tei tei-notelabel"><a id="note_980" name="note_980" + href="#noteref_980">980.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Grihya-Sûtras</span></span>, translated by H. + Oldenberg, part ii. pp. 165 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 218.</dd> + + <dt class="tei tei-notelabel"><a id="note_981" name="note_981" + href="#noteref_981">981.</a></dt> + + <dd class="tei tei-notetext">R. W. Felkin, <span class= + "tei tei-q">“Notes on the Madi or Moru Tribe of Central + Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Society of + Edinburgh</span></span>, xii. (1882-84) p. 332.</dd> + + <dt class="tei tei-notelabel"><a id="note_982" name="note_982" + href="#noteref_982">982.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span>, p. 185 note. The same thing was told + me in conversation by the Rev. J. Roscoe, missionary to Uganda; but + I understood him to mean that the hair was not carelessly disposed + of, but thrown away in some place where it would not easily be + found.</dd> + + <dt class="tei tei-notelabel"><a id="note_983" name="note_983" + href="#noteref_983">983.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 516 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_984" name="note_984" + href="#noteref_984">984.</a></dt> + + <dd class="tei tei-notetext">J. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Light in + Africa</span></span>, p. 209; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Manners, Customs, Superstitions and Religions of South + African Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xx. (1891) p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_985" name="note_985" + href="#noteref_985">985.</a></dt> + + <dd class="tei tei-notetext">A. Steedman, <span class= + "tei tei-hi"><span style="font-style: italic">Wanderings and + Adventures in the Interior of Southern Africa</span></span> + (London, 1835), i. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_986" name="note_986" + href="#noteref_986">986.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Emin Pasha in Central Africa, being a + Collection of his Letters and Journals</span></span> (London, + 1888), p. 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_987" name="note_987" + href="#noteref_987">987.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span>, p. 625.</dd> + + <dt class="tei tei-notelabel"><a id="note_988" name="note_988" + href="#noteref_988">988.</a></dt> + + <dd class="tei tei-notetext">M. Merkel, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), p. 243.</dd> + + <dt class="tei tei-notelabel"><a id="note_989" name="note_989" + href="#noteref_989">989.</a></dt> + + <dd class="tei tei-notetext">J. L. Wilson, <span class= + "tei tei-hi"><span style="font-style: italic">Western + Africa</span></span>, p. 215.</dd> + + <dt class="tei tei-notelabel"><a id="note_990" name="note_990" + href="#noteref_990">990.</a></dt> + + <dd class="tei tei-notetext">Ch. Partridge, <span class= + "tei tei-hi"><span style="font-style: italic">Cross River + Natives</span></span> (London, 1905), pp. 8, 203 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_991" name="note_991" + href="#noteref_991">991.</a></dt> + + <dd class="tei tei-notetext">James Teit, <span class= + "tei tei-q">“The Thompson River Indians of British + Columbia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Memoir of the American Museum of Natural + History, The Jesup North Pacific Expedition</span></span>, vol. i. + part iv. (April 1900) p. 360.</dd> + + <dt class="tei tei-notelabel"><a id="note_992" name="note_992" + href="#noteref_992">992.</a></dt> + + <dd class="tei tei-notetext">N. P. Wilken en J. A. Schwarz, + <span class="tei tei-q">“Allerlei over het land en volk van Bolaang + Mongondou,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xi. (1867) p. 322.</dd> + + <dt class="tei tei-notelabel"><a id="note_993" name="note_993" + href="#noteref_993">993.</a></dt> + + <dd class="tei tei-notetext">I. V. Zingerle, <span class= + "tei tei-hi"><span style="font-style: italic">Sitten, Bräuche und + Meinungen des Tiroler Volkes</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Innsbruck, 1871), §§ 176, 580; <span class= + "tei tei-hi"><span style= + "font-style: italic">Mélusine</span></span>, 1878, col. 79; E. + Monseur, <span class="tei tei-hi"><span style= + "font-style: italic">Le Folklore Wallon</span></span>, p. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_994" name="note_994" + href="#noteref_994">994.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span>, xxviii. 35; Theophrastus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Characters</span></span>, <span class= + "tei tei-q">“The Superstitious Man”</span>; Theocritus, + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> vi. 39, vii. 127; Persius, + <span class="tei tei-hi"><span style= + "font-style: italic">Sat.</span></span> ii. 31 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> At + the siege of Danzig in 1734, when the old wives saw a bomb coming, + they used to spit thrice and cry, <span class="tei tei-q">“Fi, ti, + fi, there comes the dragon!”</span> in the persuasion that this + secured them against being hit (Tettau und Temme, <span class= + "tei tei-hi"><span style="font-style: italic">Die Volkssagen + Ostpreussens, Litthauens und Westpreussens</span></span> (Berlin, + 1837), p. 284). For more examples, see J. E. B. Mayor on Juvenal, + <span class="tei tei-hi"><span style= + "font-style: italic">Sat.</span></span> vii. 112; J. E. Crombie, + <span class="tei tei-q">“The Saliva Superstition,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">International Folk-lore + Congress</span></span>, 1891, <span class="tei tei-hi"><span style= + "font-style: italic">Papers and Transactions</span></span>, pp. 249 + sq.; C. de Mensignac, <span class="tei tei-hi"><span style= + "font-style: italic">Recherches ethnographiques sur la salive et le + crachat</span></span> (Bordeaux, 1892), pp. 50 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + F. W. Nicolson, <span class="tei tei-q">“The Saliva Superstition in + Classical Literature,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Harvard Studies in Classical + Philology</span></span>, viii. (1897) pp. 35 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_995" name="note_995" + href="#noteref_995">995.</a></dt> + + <dd class="tei tei-notetext">Garcilasso de la Vega, <span class= + "tei tei-hi"><span style="font-style: italic">First Part of the + Royal Commentaries of the Yncas</span></span>, bk. ii. ch. 7 (vol. + i. p. 127, Markham's translation).</dd> + + <dt class="tei tei-notelabel"><a id="note_996" name="note_996" + href="#noteref_996">996.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Mélusine</span></span>, 1878, coll. 583 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_997" name="note_997" + href="#noteref_997">997.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The People of Turkey</span></span>, by a + Consul's daughter and wife, ii. 250.</dd> + + <dt class="tei tei-notelabel"><a id="note_998" name="note_998" + href="#noteref_998">998.</a></dt> + + <dd class="tei tei-notetext">M. Abeghian, <span class= + "tei tei-hi"><span style="font-style: italic">Der armenische + Volksglaube</span></span>, p. 68.</dd> + + <dt class="tei tei-notelabel"><a id="note_999" name="note_999" + href="#noteref_999">999.</a></dt> + + <dd class="tei tei-notetext">G. F. Abbott, <span class= + "tei tei-hi"><span style="font-style: italic">Macedonian + Folklore</span></span> (Cambridge, 1903), p. 214.</dd> + + <dt class="tei tei-notelabel"><a id="note_1000" name="note_1000" + href="#noteref_1000">1000.</a></dt> + + <dd class="tei tei-notetext">M. Quedenfelt, <span class= + "tei tei-q">“Aberglaube und halbreligiöse Bruderschaft bei den + Marokkanern,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandlungen der Berliner Gesellschaft für + Anthropologie, Ethnologie und Urgeschichte</span></span>, 1886, p. + (680).</dd> + + <dt class="tei tei-notelabel"><a id="note_1001" name="note_1001" + href="#noteref_1001">1001.</a></dt> + + <dd class="tei tei-notetext">Le P. A. Jaussen, <span class= + "tei tei-hi"><span style="font-style: italic">Coutumes des Arabes + au pays de Moab</span></span> (Paris, 1908), p. 94 note + <span class="tei tei-hi"><span style= + "vertical-align: super">1</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1002" name="note_1002" + href="#noteref_1002">1002.</a></dt> + + <dd class="tei tei-notetext">Boecler-Kreutzwald, <span class= + "tei tei-hi"><span style="font-style: italic">Der Ehsten + abergläubische Gebräuche, Weisen und Gewohnheiten</span></span>, p. + 139; F. J. Wiedemann, <span class="tei tei-hi"><span style= + "font-style: italic">Aus dem innern und äussern Leben der + Ehsten</span></span>, p. 491.</dd> + + <dt class="tei tei-notelabel"><a id="note_1003" name="note_1003" + href="#noteref_1003">1003.</a></dt> + + <dd class="tei tei-notetext">L. F. Sauvé, <span class= + "tei tei-hi"><span style="font-style: italic">Le Folk-lore des + Hautes-Vosges</span></span> (Paris, 1889), p. 41.</dd> + + <dt class="tei tei-notelabel"><a id="note_1004" name="note_1004" + href="#noteref_1004">1004.</a></dt> + + <dd class="tei tei-notetext">Miss A. H. Singleton, in a letter to + me, dated Rathmoyle House, Abbeyleix, Ireland, 24th February + 1904.</dd> + + <dt class="tei tei-notelabel"><a id="note_1005" name="note_1005" + href="#noteref_1005">1005.</a></dt> + + <dd class="tei tei-notetext">Dr. Antoine Petit, in Th. Lefebvre, + <span class="tei tei-hi"><span style="font-style: italic">Voyage en + Abyssinie</span></span>, i. 373.</dd> + + <dt class="tei tei-notelabel"><a id="note_1006" name="note_1006" + href="#noteref_1006">1006.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, i. 342 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Leyden, 1892).</dd> + + <dt class="tei tei-notelabel"><a id="note_1007" name="note_1007" + href="#noteref_1007">1007.</a></dt> + + <dd class="tei tei-notetext">R. W. Felkin, <span class= + "tei tei-q">“Notes on the For Tribe of Central Africa,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Society of + Edinburgh</span></span>, xiii. (1884-86) p. 230.</dd> + + <dt class="tei tei-notelabel"><a id="note_1008" name="note_1008" + href="#noteref_1008">1008.</a></dt> + + <dd class="tei tei-notetext">A. D'Orbigny, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage dans + l'Amérique méridionale</span></span>, ii. 93; Lieut. Musters, + <span class="tei tei-q">“On the Races of Patagonia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, i. (1872) p. 197; + J. Dawson, <span class="tei tei-hi"><span style= + "font-style: italic">Australian Aborigines</span></span>, p. 36. + The Patagonians sometimes throw their hair into a river instead of + burning it.</dd> + + <dt class="tei tei-notelabel"><a id="note_1009" name="note_1009" + href="#noteref_1009">1009.</a></dt> + + <dd class="tei tei-notetext">L. F. Sauvé, <span class= + "tei tei-hi"><span style="font-style: italic">Le Folk-lore des + Hautes-Vosges</span></span>, p. 170.</dd> + + <dt class="tei tei-notelabel"><a id="note_1010" name="note_1010" + href="#noteref_1010">1010.</a></dt> + + <dd class="tei tei-notetext">Z. Zanetti, <span class= + "tei tei-hi"><span style="font-style: italic">La Medicina delle + nostre donne</span></span> (Città di Castello, 1892), pp. 234 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1011" name="note_1011" + href="#noteref_1011">1011.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 99; Miss Mary H. + Kingsley, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in West Africa</span></span>, p. 447; + R. H. Nassau, <span class="tei tei-hi"><span style= + "font-style: italic">Fetichism in West Africa</span></span> + (London, 1904), p. 83; A. F. Mockler-Ferryman, <span class= + "tei tei-hi"><span style="font-style: italic">British + Nigeria</span></span> (London, 1902), p. 286; David Livingstone, + <span class="tei tei-hi"><span style="font-style: italic">Narrative + of Expedition to the Zambesi</span></span>, pp. 46 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + Ellis, <span class="tei tei-hi"><span style= + "font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 365. In some parts of + New Guinea cut hair is destroyed for the same reason (H. H. + Romilly, <span class="tei tei-hi"><span style= + "font-style: italic">From my Verandah in New Guinea</span></span>, + London, 1889, p. 83).</dd> + + <dt class="tei tei-notelabel"><a id="note_1012" name="note_1012" + href="#noteref_1012">1012.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">The Island of Stone + Money, Uap of the Carolines</span></span> (Philadelphia and London, + 1910), P. 137.</dd> + + <dt class="tei tei-notelabel"><a id="note_1013" name="note_1013" + href="#noteref_1013">1013.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span>, p. 451.</dd> + + <dt class="tei tei-notelabel"><a id="note_1014" name="note_1014" + href="#noteref_1014">1014.</a></dt> + + <dd class="tei tei-notetext">W. E. Roth, <span class= + "tei tei-hi"><span style="font-style: italic">North Queensland + Ethnography, Bulletin No. 5</span></span> (Brisbane, 1903), p. + 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_1015" name="note_1015" + href="#noteref_1015">1015.</a></dt> + + <dd class="tei tei-notetext">Captain R. Fitzroy, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + Surveying Voyages of His Majesty's Ships Adventure and + Beagle</span></span>, i. (London, 1839). pp. 313 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1016" name="note_1016" + href="#noteref_1016">1016.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 360.</dd> + + <dt class="tei tei-notelabel"><a id="note_1017" name="note_1017" + href="#noteref_1017">1017.</a></dt> + + <dd class="tei tei-notetext">I. V. Zingerle, <span class= + "tei tei-hi"><span style="font-style: italic">Sitten, Bräuche und + Meinungen des Tiroler Volkes</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Innsbruck, 1871), p. 28, §§ 177, 179, 180.</dd> + + <dt class="tei tei-notelabel"><a id="note_1018" name="note_1018" + href="#noteref_1018">1018.</a></dt> + + <dd class="tei tei-notetext">U. Jahn, <span class= + "tei tei-hi"><span style="font-style: italic">Hexenwesen und + Zauberei in Pommern</span></span> (Breslau, 1886), p. 15; + <span class="tei tei-hi"><span style= + "font-style: italic">Mélusine</span></span>, 1878, col. 79; E. + Monseur, <span class="tei tei-hi"><span style= + "font-style: italic">Le Folklore Wallon</span></span>, p. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_1019" name="note_1019" + href="#noteref_1019">1019.</a></dt> + + <dd class="tei tei-notetext">E. H. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Indogermanische + Mythen</span></span>, ii. <span class="tei tei-hi"><span style= + "font-style: italic">Achilleis</span></span> (Berlin, 1877), p. + 523.</dd> + + <dt class="tei tei-notelabel"><a id="note_1020" name="note_1020" + href="#noteref_1020">1020.</a></dt> + + <dd class="tei tei-notetext">P. Lowell, <span class= + "tei tei-hi"><span style="font-style: italic">Chosön, the Land of + the Morning Calm, a Sketch of Korea</span></span> (London, Preface + dated 1885), pp. 199-201; Mrs. Bishop, <span class= + "tei tei-hi"><span style="font-style: italic">Korea and her + Neighbours</span></span> (London, 1898), ii. 55 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1021" name="note_1021" + href="#noteref_1021">1021.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg276" class= + "tei tei-ref">276</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1022" name="note_1022" + href="#noteref_1022">1022.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg004" class= + "tei tei-ref">4</a>, <a href="#Pg131" class="tei tei-ref">131</a>, + <a href="#Pg139" class="tei tei-ref">139</a>, <a href="#Pg145" + class="tei tei-ref">145</a>, <a href="#Pg156" class= + "tei tei-ref">156</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1023" name="note_1023" + href="#noteref_1023">1023.</a></dt> + + <dd class="tei tei-notetext">W. Ridley, <span class= + "tei tei-q">“Report on Australian Languages and Traditions,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, ii. (1873) p. + 268.</dd> + + <dt class="tei tei-notelabel"><a id="note_1024" name="note_1024" + href="#noteref_1024">1024.</a></dt> + + <dd class="tei tei-notetext">Fr. Stuhlmann, <span class= + "tei tei-hi"><span style="font-style: italic">Mit Emin Pascha ins + Herz von Afrika</span></span>, p. 795.</dd> + + <dt class="tei tei-notelabel"><a id="note_1025" name="note_1025" + href="#noteref_1025">1025.</a></dt> + + <dd class="tei tei-notetext">F. de Castelnau, <span class= + "tei tei-hi"><span style="font-style: italic">Expédition dans les + parties centrales de l'Amérique du Sud</span></span>, v. (Paris, + 1851) p. 46.</dd> + + <dt class="tei tei-notelabel"><a id="note_1026" name="note_1026" + href="#noteref_1026">1026.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 34.</dd> + + <dt class="tei tei-notelabel"><a id="note_1027" name="note_1027" + href="#noteref_1027">1027.</a></dt> + + <dd class="tei tei-notetext">See G. A. Wilken, <span class= + "tei tei-hi"><span style="font-style: italic">Über das Haaropfer + und einige andere Trauergebräuche bei den Völkern + Indonesiens</span></span>, pp. 94 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + (reprinted from the <span class="tei tei-hi"><span style= + "font-style: italic">Revue Coloniale Internationale</span></span>, + Amsterdam, 1886-87); H. Ploss, <span class= + "tei tei-hi"><span style="font-style: italic">Das Kind in Brauch + und Sitte der Völker</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> i. + 289 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; K. Potkanski, <span class= + "tei tei-q">“Die Ceremonie der Haarschur bei den Slaven und + Germanen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Anzeiger der Akademie der Wissenschaften in + Krakau</span></span>, May 1896, pp. 232-251.</dd> + + <dt class="tei tei-notelabel"><a id="note_1028" name="note_1028" + href="#noteref_1028">1028.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg261" class= + "tei tei-ref">261</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1029" name="note_1029" + href="#noteref_1029">1029.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg111" class= + "tei tei-ref">111</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1030" name="note_1030" + href="#noteref_1030">1030.</a></dt> + + <dd class="tei tei-notetext">J. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in South + Africa, Second Journey</span></span> (London, 1822), ii. 205.</dd> + + <dt class="tei tei-notelabel"><a id="note_1031" name="note_1031" + href="#noteref_1031">1031.</a></dt> + + <dd class="tei tei-notetext">H. Oldenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Die Religion des + Veda</span></span>, pp. 426 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1032" name="note_1032" + href="#noteref_1032">1032.</a></dt> + + <dd class="tei tei-notetext">L. F. Alfred Maury, <span class= + "tei tei-q">“Les Populations primitives du nord de + l'Hindoustan,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), IVme Série, vii. (1854) p. + 197.</dd> + + <dt class="tei tei-notelabel"><a id="note_1033" name="note_1033" + href="#noteref_1033">1033.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_1034" name="note_1034" + href="#noteref_1034">1034.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 160.</dd> + + <dt class="tei tei-notelabel"><a id="note_1035" name="note_1035" + href="#noteref_1035">1035.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore in + Borneo</span></span> (Wallingford, Pennsylvania, 1899; privately + printed), p. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_1036" name="note_1036" + href="#noteref_1036">1036.</a></dt> + + <dd class="tei tei-notetext">B. Gutmann, <span class= + "tei tei-q">“Trauer und Begräbnissitten der Wadschagga,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxxix. (1906) p. + 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_1037" name="note_1037" + href="#noteref_1037">1037.</a></dt> + + <dd class="tei tei-notetext">Miss A. Werner, <span class= + "tei tei-hi"><span style="font-style: italic">The Natives of + British Central Africa</span></span> (London, 1906), pp. 165, 166, + 167.</dd> + + <dt class="tei tei-notelabel"><a id="note_1038" name="note_1038" + href="#noteref_1038">1038.</a></dt> + + <dd class="tei tei-notetext">J. M. Hildebrandt, <span class= + "tei tei-q">“Ethnographische Notizen über Wakamba und ihre + Nachbarn,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, x. + (1878) p. 395. Children who are born in an unusual position, the + second born of twins, and children whose upper teeth appear before + the lower, are similarly exposed by the Akikuyu. The mother is + regarded as unclean, not so much because she has exposed, as + because she has given birth to such a child.</dd> + + <dt class="tei tei-notelabel"><a id="note_1039" name="note_1039" + href="#noteref_1039">1039.</a></dt> + + <dd class="tei tei-notetext">Monier Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Religious Thought and + Life in India</span></span>, p. 375.</dd> + + <dt class="tei tei-notelabel"><a id="note_1040" name="note_1040" + href="#noteref_1040">1040.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 2. 3, p. 535; Pausanias, + viii. 34. 3. In two paintings on Greek vases we see Apollo in his + character of the purifier preparing to cut off the hair of Orestes. + See <span class="tei tei-hi"><span style= + "font-style: italic">Monumenti inediti</span></span>, 1847, pl. 48; + <span class="tei tei-hi"><span style="font-style: italic">Annali + dell' Instituto di Corrispondenza Archeologica</span></span>, 1847, + pl. x.; <span class="tei tei-hi"><span style= + "font-style: italic">Archaeologische Zeitung</span></span>, 1860, + pll. cxxxvii. cxxxviii.; L. Stephani, in <span class= + "tei tei-hi"><span style="font-style: italic">Compte rendu de la + Commission archéologique</span></span> (St. Petersburg), 1863, pp. + 271 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1041" name="note_1041" + href="#noteref_1041">1041.</a></dt> + + <dd class="tei tei-notetext">C. Martin, <span class= + "tei tei-q">“Über die Eingeborenen von Chiloe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + Ethnologie</span></span>, ix. (1877) pp. 177 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1042" name="note_1042" + href="#noteref_1042">1042.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Sacred Formulas of the Cherokees,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Seventh Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1891), pp. + 392 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1043" name="note_1043" + href="#noteref_1043">1043.</a></dt> + + <dd class="tei tei-notetext">B. C. A. J. van Dinter, <span class= + "tei tei-q">“Eenige geographische en ethnographische aanteekeningen + betreffende het eiland Siaoe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xii. (1899) p. + 381.</dd> + + <dt class="tei tei-notelabel"><a id="note_1044" name="note_1044" + href="#noteref_1044">1044.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-q">“On Australian Medicine-men,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xvi. (1887) p. 27; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-east Australia</span></span>, p. 365.</dd> + + <dt class="tei tei-notelabel"><a id="note_1045" name="note_1045" + href="#noteref_1045">1045.</a></dt> + + <dd class="tei tei-notetext">E. Dieffenbach, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in New + Zealand</span></span> (London, 1843), ii. 59.</dd> + + <dt class="tei tei-notelabel"><a id="note_1046" name="note_1046" + href="#noteref_1046">1046.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Light in + Africa</span></span>, p. 209; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xx. (1891) p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_1047" name="note_1047" + href="#noteref_1047">1047.</a></dt> + + <dd class="tei tei-notetext">C. le Gobin, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire des Isles + Marianes</span></span> (Paris, 1700), p. 52. The writer confesses + his ignorance of the reason of the custom.</dd> + + <dt class="tei tei-notelabel"><a id="note_1048" name="note_1048" + href="#noteref_1048">1048.</a></dt> + + <dd class="tei tei-notetext">C. de Mensignac, <span class= + "tei tei-hi"><span style="font-style: italic">Recherches + ethnographiques sur la salive et le crachat</span></span> + (Bordeaux, 1892), pp. 48 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1049" name="note_1049" + href="#noteref_1049">1049.</a></dt> + + <dd class="tei tei-notetext">Vahness, reported by F. von Luschan, + in <span class="tei tei-hi"><span style= + "font-style: italic">Verhandlungen der Berliner Gesellschaft für + Anthropologie, Ethnologie und Urgeschichte</span></span>, 1900, p. + (416).</dd> + + <dt class="tei tei-notelabel"><a id="note_1050" name="note_1050" + href="#noteref_1050">1050.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, <span class= + "tei tei-hi"><span style="font-style: italic">Komm herüber und hilf + uns!</span></span> iii. (Barmen, 1898) pp. 9 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1051" name="note_1051" + href="#noteref_1051">1051.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xxviii. (1899) + pp. 83 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1052" name="note_1052" + href="#noteref_1052">1052.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 365.</dd> + + <dt class="tei tei-notelabel"><a id="note_1053" name="note_1053" + href="#noteref_1053">1053.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_1054" name="note_1054" + href="#noteref_1054">1054.</a></dt> + + <dd class="tei tei-notetext">C. Partridge, <span class= + "tei tei-hi"><span style="font-style: italic">Cross River + Natives</span></span> (London, 1905), p. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_1055" name="note_1055" + href="#noteref_1055">1055.</a></dt> + + <dd class="tei tei-notetext">A. Raffenel, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage dans l'Afrique + occidentale</span></span> (Paris, 1846), p. 338.</dd> + + <dt class="tei tei-notelabel"><a id="note_1056" name="note_1056" + href="#noteref_1056">1056.</a></dt> + + <dd class="tei tei-notetext">C. de Mensignac, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 48.</dd> + + <dt class="tei tei-notelabel"><a id="note_1057" name="note_1057" + href="#noteref_1057">1057.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Mission Evangelica al reyno de Congo por la + serafica religion de los Capuchinos</span></span> (Madrid, 1649), + p. 70 verso.</dd> + + <dt class="tei tei-notelabel"><a id="note_1058" name="note_1058" + href="#noteref_1058">1058.</a></dt> + + <dd class="tei tei-notetext">R. Andree, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Parallelen und Vergleiche</span></span>, Neue Folge (Leipsic, + 1889), p. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_1059" name="note_1059" + href="#noteref_1059">1059.</a></dt> + + <dd class="tei tei-notetext">F. W. Christian, <span class= + "tei tei-hi"><span style="font-style: italic">The Caroline + Islands</span></span> (London, 1899), pp. 289 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1060" name="note_1060" + href="#noteref_1060">1060.</a></dt> + + <dd class="tei tei-notetext">R. Southey, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Brazil</span></span>, i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1822) pp. 127, + 138.</dd> + + <dt class="tei tei-notelabel"><a id="note_1061" name="note_1061" + href="#noteref_1061">1061.</a></dt> + + <dd class="tei tei-notetext">J. Raum, <span class="tei tei-q">“Blut + und Speichelbünde bei den Wadschagga,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Archiv für + Religionswissenschaft</span></span>, x. (1907) pp. 290 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1062" name="note_1062" + href="#noteref_1062">1062.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg013" class= + "tei tei-ref">13</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1063" name="note_1063" + href="#noteref_1063">1063.</a></dt> + + <dd class="tei tei-notetext">Porphyry, <span class= + "tei tei-hi"><span style="font-style: italic">De + abstinentia</span></span>, iii. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_1064" name="note_1064" + href="#noteref_1064">1064.</a></dt> + + <dd class="tei tei-notetext">A. Bastian, <span class= + "tei tei-hi"><span style="font-style: italic">Die deutsche + Expedition an der Loango-Küste</span></span>, ii. 170. The blood + may perhaps be drunk by them as a medium of inspiration. See + <span class="tei tei-hi"><span style="font-style: italic">The Magic + Art and the Evolution of Kings</span></span>, vol. i. pp. 381 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1065" name="note_1065" + href="#noteref_1065">1065.</a></dt> + + <dd class="tei tei-notetext">O. Dapper, <span class= + "tei tei-hi"><span style="font-style: italic">Description de + l'Afrique</span></span>, p. 336.</dd> + + <dt class="tei tei-notelabel"><a id="note_1066" name="note_1066" + href="#noteref_1066">1066.</a></dt> + + <dd class="tei tei-notetext">T. J. Hutchinson, <span class= + "tei tei-hi"><span style="font-style: italic">Impressions of + Western Africa</span></span> (London, 1858), p. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_1067" name="note_1067" + href="#noteref_1067">1067.</a></dt> + + <dd class="tei tei-notetext">M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), p. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_1068" name="note_1068" + href="#noteref_1068">1068.</a></dt> + + <dd class="tei tei-notetext">J. G. Frazer, <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, ii. 526 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + from information furnished by the Rev. J. Roscoe.</dd> + + <dt class="tei tei-notelabel"><a id="note_1069" name="note_1069" + href="#noteref_1069">1069.</a></dt> + + <dd class="tei tei-notetext">G. Watt (quoting Col. W. J. + M'Culloch), <span class="tei tei-q">“The Aboriginal Tribes of + Manipur,”</span> in <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xvi. (1887) p. 360.</dd> + + <dt class="tei tei-notelabel"><a id="note_1070" name="note_1070" + href="#noteref_1070">1070.</a></dt> + + <dd class="tei tei-notetext">T. C. Hodson, <span class= + "tei tei-q">“The Native Tribes of Manipur,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxi. (1901) p. 306.</dd> + + <dt class="tei tei-notelabel"><a id="note_1071" name="note_1071" + href="#noteref_1071">1071.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xxi. (1892) + pp. 317 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; (Sir) J. G. Scott and J. P. + Hardiman, <span class="tei tei-hi"><span style= + "font-style: italic">Gazetteer of Upper Burma and the Shan + States</span></span>, part ii. vol. i. p. 308.</dd> + + <dt class="tei tei-notelabel"><a id="note_1072" name="note_1072" + href="#noteref_1072">1072.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Die Pschawen + und Chewsuren im Kaukasus,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + allgemeine Erdkunde</span></span>, ii. (1857) p. 76.</dd> + + <dt class="tei tei-notelabel"><a id="note_1073" name="note_1073" + href="#noteref_1073">1073.</a></dt> + + <dd class="tei tei-notetext">A. Senfft, <span class= + "tei tei-q">“Ethnographische Beiträge über die Karolineninsel + Yap,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Petermanns Mitteilungen</span></span>, xlix. + (1903) p. 54. In Gall, another village of the same island, the + people grow bananas for sale, but will not eat them themselves, + fearing that if they did so the women of the village would be + barren (<span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_1074" name="note_1074" + href="#noteref_1074">1074.</a></dt> + + <dd class="tei tei-notetext">Aulus Gellius, x. 15. 6 and 9. See + above, p. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_1075" name="note_1075" + href="#noteref_1075">1075.</a></dt> + + <dd class="tei tei-notetext">E. Doutté, <span class= + "tei tei-hi"><span style="font-style: italic">Magie et religion + dans l'Afrique du Nord</span></span>, pp. 87 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1076" name="note_1076" + href="#noteref_1076">1076.</a></dt> + + <dd class="tei tei-notetext">J. Hillner, <span class= + "tei tei-hi"><span style="font-style: italic">Volksthümlicher + Brauch und Glaube bei Geburt und Taufe im Siebenbürger + Sachsenlande</span></span>, p. 15. This tractate (of which I + possess a copy) appears to be a programme of the High School + (<span lang="de" class="tei tei-foreign" xml:lang="de"><span style= + "font-style: italic">Gymnasium</span></span>) at Schässburg in + Transylvania for the school year 1876-1877.</dd> + + <dt class="tei tei-notelabel"><a id="note_1077" name="note_1077" + href="#noteref_1077">1077.</a></dt> + + <dd class="tei tei-notetext">C. Leemius, <span class= + "tei tei-hi"><span style="font-style: italic">De Lapponibus + Finmarchiac eorumque lingua, vita, et religione pristina + commentatio</span></span> (Copenhagen, 1767), p. 494.</dd> + + <dt class="tei tei-notelabel"><a id="note_1078" name="note_1078" + href="#noteref_1078">1078.</a></dt> + + <dd class="tei tei-notetext">W. Caland, <span class= + "tei tei-hi"><span style="font-style: italic">Altindisches + Zauberritual</span></span> (Amsterdam, 1900), p. 108.</dd> + + <dt class="tei tei-notelabel"><a id="note_1079" name="note_1079" + href="#noteref_1079">1079.</a></dt> + + <dd class="tei tei-notetext">Servius on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iii. 518.</dd> + + <dt class="tei tei-notelabel"><a id="note_1080" name="note_1080" + href="#noteref_1080">1080.</a></dt> + + <dd class="tei tei-notetext">J. Kreemer, <span class= + "tei tei-q">“Hoe de Javaan zijne zieken verzorgt,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xxxvi. (1892) p. 114; C. M. + Pleyte, <span class="tei tei-q">“Plechtigheden en gebruiken uit den + cyclus van het familienleven der volken van den Indischen + Archipel,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xli. (1892) p. 586.</dd> + + <dt class="tei tei-notelabel"><a id="note_1081" name="note_1081" + href="#noteref_1081">1081.</a></dt> + + <dd class="tei tei-notetext">H. Ling Roth, <span class= + "tei tei-hi"><span style="font-style: italic">The Natives of + Sarawak and British North Borneo</span></span>, i. 98.</dd> + + <dt class="tei tei-notelabel"><a id="note_1082" name="note_1082" + href="#noteref_1082">1082.</a></dt> + + <dd class="tei tei-notetext">Spenser St. John, <span class= + "tei tei-hi"><span style="font-style: italic">Life in the Forests + of the Far East</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 170.</dd> + + <dt class="tei tei-notelabel"><a id="note_1083" name="note_1083" + href="#noteref_1083">1083.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-q">“Alte Gebräuche bei Heirathen, Geburt und Sterbefällen + bei dem Toumbuluh-Stamm in der Minahasa (Nord Selebes),”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, viii. (1895) pp. 95 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1084" name="note_1084" + href="#noteref_1084">1084.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, pp. 606 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1085" name="note_1085" + href="#noteref_1085">1085.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, p. 692.</dd> + + <dt class="tei tei-notelabel"><a id="note_1086" name="note_1086" + href="#noteref_1086">1086.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, pp. 433 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1087" name="note_1087" + href="#noteref_1087">1087.</a></dt> + + <dd class="tei tei-notetext">J. A. E. Köhler, <span class= + "tei tei-hi"><span style="font-style: italic">Volksbrauch, + Aberglauben, Sagen und andre alte Überlieferungen im + Voigtlande</span></span>, pp. 435 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; A. + Wuttke, <span class="tei tei-hi"><span style= + "font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 355, § 574.</dd> + + <dt class="tei tei-notelabel"><a id="note_1088" name="note_1088" + href="#noteref_1088">1088.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Superstitions of the + Highlands and Islands of Scotland</span></span>, p. 37. note + 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_1089" name="note_1089" + href="#noteref_1089">1089.</a></dt> + + <dd class="tei tei-notetext">Festus, p. 56, ed. C. O. Müller.</dd> + + <dt class="tei tei-notelabel"><a id="note_1090" name="note_1090" + href="#noteref_1090">1090.</a></dt> + + <dd class="tei tei-notetext">G. F. D'Penha, <span class= + "tei tei-q">“Superstitions and Customs in Salsette,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxviii. (1899) p. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_1091" name="note_1091" + href="#noteref_1091">1091.</a></dt> + + <dd class="tei tei-notetext">H. Ris, <span class="tei tei-q">“De + onderafdeeling Klein Mandailing Oeloe en Pahantan en hare + Bevolking,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlvi. (1896) p. 503. Compare + A. L. van Hasselt, <span class="tei tei-hi"><span style= + "font-style: italic">Volksbeschrijving van Midden + Sumatra</span></span>, p. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_1092" name="note_1092" + href="#noteref_1092">1092.</a></dt> + + <dd class="tei tei-notetext">J. H. Meerwaldt, <span class= + "tei tei-q">“Gebruiken der Bataks in het maatschappelijk + leven,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlix. (1905) p. 117.</dd> + + <dt class="tei tei-notelabel"><a id="note_1093" name="note_1093" + href="#noteref_1093">1093.</a></dt> + + <dd class="tei tei-notetext">H. K[ern], <span class= + "tei tei-q">“Bijgeloof onder de inlanders in den Oosthoek van + Java,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvi. (1880) 310; J. Kreemer, + <span class="tei tei-q">“Hoe de Javaan zijne zieken + verzorgt,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xxxvi. (1892) pp. 120, 124; D. + Louwerier, <span class="tei tei-q">“Bijgeloovige gebruiken, die + door de Javanen worden in acht genomen bij de verzorging en + opvoeding hunner kinderen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlix. + (1905) p. 253.</dd> + + <dt class="tei tei-notelabel"><a id="note_1094" name="note_1094" + href="#noteref_1094">1094.</a></dt> + + <dd class="tei tei-notetext">A. W. P. V. Pistorius, <span class= + "tei tei-hi"><span style="font-style: italic">Studien over de + inlandsche huishouding in de Padangsche Bovenlanden</span></span> + (Zalt-Bommel, 1871), pp. 55 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. L. van Hasselt, + <span class="tei tei-hi"><span style= + "font-style: italic">Volksbeschrijving van + Midden-Sumatra</span></span> (Leyden, 1882), p. 266; J. G. F. + Riedel, <span class="tei tei-hi"><span style= + "font-style: italic">De sluik- en kroesharige rassen tusschen + Selebes en Papua</span></span> (the Hague, 1886), pp. 135, 207, + 325.</dd> + + <dt class="tei tei-notelabel"><a id="note_1095" name="note_1095" + href="#noteref_1095">1095.</a></dt> + + <dd class="tei tei-notetext">Th. Bérengier, <span class= + "tei tei-q">“Croyances superstitieuses dans le pays de + Chittagong,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xiii. + (1881) p. 515.</dd> + + <dt class="tei tei-notelabel"><a id="note_1096" name="note_1096" + href="#noteref_1096">1096.</a></dt> + + <dd class="tei tei-notetext">Damien Grangeon, <span class= + "tei tei-q">“Les Chams et leurs superstitions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxviii. (1896) p. 93.</dd> + + <dt class="tei tei-notelabel"><a id="note_1097" name="note_1097" + href="#noteref_1097">1097.</a></dt> + + <dd class="tei tei-notetext">A. A. Perera, <span class= + "tei tei-q">“Glimpses of Singhalese Social Life,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxxi. (1902) p. 378.</dd> + + <dt class="tei tei-notelabel"><a id="note_1098" name="note_1098" + href="#noteref_1098">1098.</a></dt> + + <dd class="tei tei-notetext">B. Pilsudski, <span class= + "tei tei-q">“Schwangerschaft, Entbindung und Fehlgeburt bei den + Bewohnern der Insel Sachalin,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) p. + 759.</dd> + + <dt class="tei tei-notelabel"><a id="note_1099" name="note_1099" + href="#noteref_1099">1099.</a></dt> + + <dd class="tei tei-notetext">E. M. Gordon, <span class= + "tei tei-hi"><span style="font-style: italic">Indian Folk + Tales</span></span> (London, 1908), p. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_1100" name="note_1100" + href="#noteref_1100">1100.</a></dt> + + <dd class="tei tei-notetext">R. Campbell Thompson, <span class= + "tei tei-hi"><span style="font-style: italic">Semitic + Magic</span></span> (London, 1908), p. 169.</dd> + + <dt class="tei tei-notelabel"><a id="note_1101" name="note_1101" + href="#noteref_1101">1101.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxviii. 59. Compare Hippocrates, <span class= + "tei tei-hi"><span style="font-style: italic">De morbo + sacro</span></span>, μηδὲ πόδα ἐπὶ ποδὶ ἔχειν, μηδὲ χεῖρα ἐπὶ + χειρί; ταῦτα γὰρ πάντα κωλύματα εἶναι (vol. i. p. 589, ed. Kühn, + Leipsic, 1825, quoted by E. Rohde, <span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + ii. 76 note <span class="tei tei-hi"><span style= + "vertical-align: super">1</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_1102" name="note_1102" + href="#noteref_1102">1102.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + ix. 285 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Antoninus Liberalis, + quoting Nicander, says it was the Fates and Ilithyia who impeded + the birth of Hercules, but though he says they clasped their hands, + he does not say that they crossed their legs (<span class= + "tei tei-hi"><span style= + "font-style: italic">Transform.</span></span> 29). Compare + Pausanias, ix. 11. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_1103" name="note_1103" + href="#noteref_1103">1103.</a></dt> + + <dd class="tei tei-notetext">A. Strausz, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Bulgaren</span></span> (Leipsic, 1898), p. 293.</dd> + + <dt class="tei tei-notelabel"><a id="note_1104" name="note_1104" + href="#noteref_1104">1104.</a></dt> + + <dd class="tei tei-notetext">F. Panzer, <span class= + "tei tei-hi"><span style="font-style: italic">Beitrag zur deutschen + Mythologie</span></span>, ii. 303.</dd> + + <dt class="tei tei-notelabel"><a id="note_1105" name="note_1105" + href="#noteref_1105">1105.</a></dt> + + <dd class="tei tei-notetext">J. Grimm, <span class= + "tei tei-hi"><span style="font-style: italic">Deutsche + Mythologie</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> ii. 897, 983; J. Brand, + <span class="tei tei-hi"><span style="font-style: italic">Popular + Antiquities</span></span>, iii. 299; J. G. Dalyell, <span class= + "tei tei-hi"><span style="font-style: italic">Darker Superstitions + of Scotland</span></span>, pp. 302, 306 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; B. + Souché, <span class="tei tei-hi"><span style= + "font-style: italic">Croyances, présages et traditions + diverses</span></span>, p. 16; J. G. Bourke, in <span class= + "tei tei-hi"><span style="font-style: italic">Ninth Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1892), p. + 567.</dd> + + <dt class="tei tei-notelabel"><a id="note_1106" name="note_1106" + href="#noteref_1106">1106.</a></dt> + + <dd class="tei tei-notetext">J. G. Dalyell, <span class= + "tei tei-hi"><span style= + "font-style: italic">ll.cc.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1107" name="note_1107" + href="#noteref_1107">1107.</a></dt> + + <dd class="tei tei-notetext">Rev. Dr. Th. Bisset, in Sir John + Sinclair's <span class="tei tei-hi"><span style= + "font-style: italic">Statistical Account of Scotland</span></span>, + v. (Edinburgh, 1793) p. 83. In his account of the second tour which + he made in Scotland in the summer of 1772, Pennant says that + <span class="tei tei-q">“the precaution of loosening every knot + about the new-joined pair is strictly observed”</span> (Pinkerton's + <span class="tei tei-hi"><span style="font-style: italic">Voyages + and Travels</span></span>, iii. 382). He is here speaking + particularly of the Perthshire Highlands.</dd> + + <dt class="tei tei-notelabel"><a id="note_1108" name="note_1108" + href="#noteref_1108">1108.</a></dt> + + <dd class="tei tei-notetext">Pennant, <span class="tei tei-q">“Tour + in Scotland,”</span> Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, iii. 91. However, at a marriage in the + island of Skye, the same traveller observed that <span class= + "tei tei-q">“the bridegroom put all the powers of magic to + defiance, for he was married with both shoes tied with their + latchet”</span> (Pennant, <span class="tei tei-q">“Second Tour in + Scotland,”</span> Pinkerton's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, iii. 325). + According to another writer the shoe-tie of the bridegroom's + <em class="tei tei-emph"><span style= + "font-style: italic">right</span></em> foot was unloosed at the + church-door (Ch. Rogers, <span class="tei tei-hi"><span style= + "font-style: italic">Social Life in Scotland</span></span>, iii. + 232).</dd> + + <dt class="tei tei-notelabel"><a id="note_1109" name="note_1109" + href="#noteref_1109">1109.</a></dt> + + <dd class="tei tei-notetext">Eijüb Abela, <span class= + "tei tei-q">“Beiträge zur Kenntniss abergläubischer Gebräuche in + Syrien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift des deutschen + Palaestina-Vereins</span></span>, vii. (1884) pp. 91 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1110" name="note_1110" + href="#noteref_1110">1110.</a></dt> + + <dd class="tei tei-notetext">Georgeakis et Pineau, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore de + Lesbos</span></span>, pp. 344 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1111" name="note_1111" + href="#noteref_1111">1111.</a></dt> + + <dd class="tei tei-notetext">E. Doutté, <span class= + "tei tei-hi"><span style="font-style: italic">Magie et religion + dans l'Afrique du Nord</span></span>, pp. 288-292.</dd> + + <dt class="tei tei-notelabel"><a id="note_1112" name="note_1112" + href="#noteref_1112">1112.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Eenige + mededeelingen betreffende Rote door een inlandischen + Schoolmeester,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvii. (1882) p. 554; N. Graafland, + <span class="tei tei-q">“Eenige aanteekeningen op ethnographisch + gebied ten aanzien van het eiland Rote,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xxxiii. + (1889) pp. 373 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1113" name="note_1113" + href="#noteref_1113">1113.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, p. 533.</dd> + + <dt class="tei tei-notelabel"><a id="note_1114" name="note_1114" + href="#noteref_1114">1114.</a></dt> + + <dd class="tei tei-notetext">M. Jastrow, <span class= + "tei tei-hi"><span style="font-style: italic">The Religion of + Babylonia and Assyria</span></span>, pp. 268, 270.</dd> + + <dt class="tei tei-notelabel"><a id="note_1115" name="note_1115" + href="#noteref_1115">1115.</a></dt> + + <dd class="tei tei-notetext">J. G. Dalyell, <span class= + "tei tei-hi"><span style="font-style: italic">Darker Superstitions + of Scotland</span></span>, p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_1116" name="note_1116" + href="#noteref_1116">1116.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Al Baidawī's Commentary on the + Koran</span></span>, chap. 113, verse 4. I have to thank my friend + Prof. A. A. Bevan for indicating this passage to me, and furnishing + me with a translation of it.</dd> + + <dt class="tei tei-notelabel"><a id="note_1117" name="note_1117" + href="#noteref_1117">1117.</a></dt> + + <dd class="tei tei-notetext">E. Palmer, <span class= + "tei tei-q">“Notes on some Australian Tribes,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xiii. (1884) p. 293. The + Tahitians ascribed certain painful illnesses to the twisting and + knotting of their insides by demons (W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 363).</dd> + + <dt class="tei tei-notelabel"><a id="note_1118" name="note_1118" + href="#noteref_1118">1118.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxviii. 48.</dd> + + <dt class="tei tei-notelabel"><a id="note_1119" name="note_1119" + href="#noteref_1119">1119.</a></dt> + + <dd class="tei tei-notetext">C. Fossey, <span class= + "tei tei-hi"><span style="font-style: italic">La Magie + assyrienne</span></span> (Paris, 1902), pp. 83 sq.; R. Campbell + Thompson, <span class="tei tei-hi"><span style= + "font-style: italic">Semitic Magic</span></span> (London, 1908), + pp. 164 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1120" name="note_1120" + href="#noteref_1120">1120.</a></dt> + + <dd class="tei tei-notetext">R. Campbell Thompson, <span class= + "tei tei-hi"><span style="font-style: italic">Semitic + Magic</span></span>, pp. 168 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1121" name="note_1121" + href="#noteref_1121">1121.</a></dt> + + <dd class="tei tei-notetext">E. O'Donovan, <span class= + "tei tei-hi"><span style="font-style: italic">The Merv + Oasis</span></span> (London, 1882), ii. 319.</dd> + + <dt class="tei tei-notelabel"><a id="note_1122" name="note_1122" + href="#noteref_1122">1122.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span>, p. 531.</dd> + + <dt class="tei tei-notelabel"><a id="note_1123" name="note_1123" + href="#noteref_1123">1123.</a></dt> + + <dd class="tei tei-notetext">R. C. Maclagan, M.D., <span class= + "tei tei-q">“Notes on Folklore Objects collected in + Argyleshire,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, vi. (1895) pp. + 154-156. In the north-west of Ireland divination by means of a + knotted thread is practised in order to discover whether a sick + beast will recover or die. See E. B. Tylor, in <span class= + "tei tei-hi"><span style="font-style: italic">International + Folk-lore Congress</span></span>, 1891, <span class= + "tei tei-hi"><span style="font-style: italic">Papers and + Transactions</span></span>, pp. 391 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1124" name="note_1124" + href="#noteref_1124">1124.</a></dt> + + <dd class="tei tei-notetext">R. Chambers, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Rhymes of + Scotland</span></span>, New Edition, p. 349. Grimm has shewn that + the words of this charm are a very ancient spell for curing a lame + horse, a spell based on an incident in the myth of the old Norse + god Balder, whose foal put its foot out of joint and was healed by + the great master of spells, the god Woden. See J. Grimm, + <span class="tei tei-hi"><span style="font-style: italic">Deutsche + Mythologie</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> i. 185, ii. 1030 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Christ has been substituted + for Balder in the more modern forms of the charm both in Scotland + and Germany.</dd> + + <dt class="tei tei-notelabel"><a id="note_1125" name="note_1125" + href="#noteref_1125">1125.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), i. + 279.</dd> + + <dt class="tei tei-notelabel"><a id="note_1126" name="note_1126" + href="#noteref_1126">1126.</a></dt> + + <dd class="tei tei-notetext">Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Ecl.</span></span> + viii. 78-80. Highland sorcerers also used three threads of + different colours with three knots tied on each thread. See J. G. + Dalyell, <span class="tei tei-hi"><span style= + "font-style: italic">Darker Superstitions of + Scotland</span></span>, p. 306.</dd> + + <dt class="tei tei-notelabel"><a id="note_1127" name="note_1127" + href="#noteref_1127">1127.</a></dt> + + <dd class="tei tei-notetext">J. Wellhausen, <span class= + "tei tei-hi"><span style="font-style: italic">Reste arabischen + Heidentums</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Berlin, 1897), p. + 163.</dd> + + <dt class="tei tei-notelabel"><a id="note_1128" name="note_1128" + href="#noteref_1128">1128.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 263.</dd> + + <dt class="tei tei-notelabel"><a id="note_1129" name="note_1129" + href="#noteref_1129">1129.</a></dt> + + <dd class="tei tei-notetext">C. Velten, <span class= + "tei tei-hi"><span style="font-style: italic">Sitten und Gebräuche + der Suaheli</span></span> (Göttingen, 1903), p. 317.</dd> + + <dt class="tei tei-notelabel"><a id="note_1130" name="note_1130" + href="#noteref_1130">1130.</a></dt> + + <dd class="tei tei-notetext">David Leslie, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Zulus and + Amatongas</span></span> (Edinburgh, 1875), p. 147.</dd> + + <dt class="tei tei-notelabel"><a id="note_1131" name="note_1131" + href="#noteref_1131">1131.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Gríhya-Sûtras</span></span>, translated by H. + Oldenberg, part i. p. 432, part ii. p. 127 (Sacred Books of the + East, vols. xxix., xxx.).</dd> + + <dt class="tei tei-notelabel"><a id="note_1132" name="note_1132" + href="#noteref_1132">1132.</a></dt> + + <dd class="tei tei-notetext">J. Shooter, <span class= + "tei tei-hi"><span style="font-style: italic">The Kafirs of Natal + and the Zulu Country</span></span> (London, 1857), pp. 217 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1133" name="note_1133" + href="#noteref_1133">1133.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Notes sur le + Laos</span></span> (Saigon, 1885), pp. 23 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1134" name="note_1134" + href="#noteref_1134">1134.</a></dt> + + <dd class="tei tei-notetext">Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + geographischen Gesellschaft zu Jena</span></span>, xii. (1893) p. + 95.</dd> + + <dt class="tei tei-notelabel"><a id="note_1135" name="note_1135" + href="#noteref_1135">1135.</a></dt> + + <dd class="tei tei-notetext">W. R. S. Ralston, <span class= + "tei tei-hi"><span style="font-style: italic">Songs of the Russian + People</span></span>, pp. 388-390.</dd> + + <dt class="tei tei-notelabel"><a id="note_1136" name="note_1136" + href="#noteref_1136">1136.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + ii. 577 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; compare W. Warde Fowler, + <span class="tei tei-hi"><span style="font-style: italic">Roman + Festivals of the Period of the Republic</span></span>, pp. 309 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1137" name="note_1137" + href="#noteref_1137">1137.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Geoponica</span></span>, i. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_1138" name="note_1138" + href="#noteref_1138">1138.</a></dt> + + <dd class="tei tei-notetext">M. Abeghian, <span class= + "tei tei-hi"><span style="font-style: italic">Der armenische + Volksglaube</span></span>, p. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_1139" name="note_1139" + href="#noteref_1139">1139.</a></dt> + + <dd class="tei tei-notetext">M. Abeghian, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_1140" name="note_1140" + href="#noteref_1140">1140.</a></dt> + + <dd class="tei tei-notetext">V. Titelbach, <span class= + "tei tei-q">“Das heilige Feuer bei den Balkanslaven,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, xiii. (1900) p. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_1141" name="note_1141" + href="#noteref_1141">1141.</a></dt> + + <dd class="tei tei-notetext">A. Heinrich, <span class= + "tei tei-hi"><span style="font-style: italic">Agrarische Sitten und + Gebräuche unter den Sachsen Siebenbürgens</span></span> + (Hermannstadt, 1880), p. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_1142" name="note_1142" + href="#noteref_1142">1142.</a></dt> + + <dd class="tei tei-notetext">C. J. R. Le Mesurier, <span class= + "tei tei-q">“Customs and Superstitions connected with the + Cultivation of Rice in the Southern Province of Ceylon,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Asiatic Society</span></span>, N.S., xvii. (1885) p. + 371.</dd> + + <dt class="tei tei-notelabel"><a id="note_1143" name="note_1143" + href="#noteref_1143">1143.</a></dt> + + <dd class="tei tei-notetext">J. G. Dalyell, <span class= + "tei tei-hi"><span style="font-style: italic">Darker Superstitions + of Scotland</span></span>, p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_1144" name="note_1144" + href="#noteref_1144">1144.</a></dt> + + <dd class="tei tei-notetext">J. Brand, <span class= + "tei tei-hi"><span style="font-style: italic">Popular + Antiquities</span></span>, ii. 231 (Bohn's edition); R. Hunt, + <span class="tei tei-hi"><span style="font-style: italic">Popular + Romances of the West of England</span></span>, p. 379; T. F. + Thiselton Dyer, <span class="tei tei-hi"><span style= + "font-style: italic">English Folk-lore</span></span>, pp. 229 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> On the other hand the + Karaits, a Jewish sect in the Crimea, lock all cupboards when a + person is in the last agony, lest their contents should be polluted + by the contagion of death. See S. Weissenberg, <span class= + "tei tei-q">“Die Karäer der Krim,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lxxxiv. (1903) p. 143.</dd> + + <dt class="tei tei-notelabel"><a id="note_1145" name="note_1145" + href="#noteref_1145">1145.</a></dt> + + <dd class="tei tei-notetext">Extract from <span class= + "tei tei-hi"><span style="font-style: italic">The + Times</span></span> of 4th September 1863, quoted in <span class= + "tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xix. (1908) p. + 336.</dd> + + <dt class="tei tei-notelabel"><a id="note_1146" name="note_1146" + href="#noteref_1146">1146.</a></dt> + + <dd class="tei tei-notetext">M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), p. 98.</dd> + + <dt class="tei tei-notelabel"><a id="note_1147" name="note_1147" + href="#noteref_1147">1147.</a></dt> + + <dd class="tei tei-notetext">H. Runge, <span class= + "tei tei-q">“Volksglaube in der Schweiz,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + deutsche Mythologie und Sittenkunde</span></span>, iv. (1859) p. + 178, § 25. The belief is reported from Zurich.</dd> + + <dt class="tei tei-notelabel"><a id="note_1148" name="note_1148" + href="#noteref_1148">1148.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Witchcraft and Second + Sight in the Highlands and Islands of Scotland</span></span>, p. + 174; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Superstitions of the + Highlands and Islands of Scotland</span></span>, p. 241.</dd> + + <dt class="tei tei-notelabel"><a id="note_1149" name="note_1149" + href="#noteref_1149">1149.</a></dt> + + <dd class="tei tei-notetext">E. Gerard, <span class= + "tei tei-hi"><span style="font-style: italic">The Land beyond the + Forest</span></span>, i. 208.</dd> + + <dt class="tei tei-notelabel"><a id="note_1150" name="note_1150" + href="#noteref_1150">1150.</a></dt> + + <dd class="tei tei-notetext">R. F. Kaindl, <span class= + "tei tei-q">“Volksüberlieferungen der Pidhireane,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxiii. (1898) p. + 251.</dd> + + <dt class="tei tei-notelabel"><a id="note_1151" name="note_1151" + href="#noteref_1151">1151.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), pp. 89 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + tying and untying of magic knots was forbidden by the Coptic + church, but we are not told the purposes for which the knots were + used. See <span class="tei tei-hi"><span style= + "font-style: italic">Il Fetha Nagast o legislazione dei re, codice + ecclesiastico e civile di Abissinia</span></span>, tradotto e + annotato da Ignazio Guidi (Rome, 1899), p. 140.</dd> + + <dt class="tei tei-notelabel"><a id="note_1152" name="note_1152" + href="#noteref_1152">1152.</a></dt> + + <dd class="tei tei-notetext">For examples see Horace, <span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. + 8, 23 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iii. 370, iv. 509; Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> vii. 182 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Tibullus, i. 3. 29-32; Petronius, <span class= + "tei tei-hi"><span style="font-style: italic">Sat.</span></span> + 44; Aulus Gellius, iv. 3. 3; Columella, <span class= + "tei tei-hi"><span style="font-style: italic">De re + rustica</span></span>, x. 357-362; Athenaeus, v. 28, p. 198 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">e</span></span>; Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + Nos. 653 (lines 23 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) and 939; Ch. Michel, + <span class="tei tei-hi"><span style="font-style: italic">Recueil + d'inscriptions grecques</span></span>, No. 694. Compare Servius on + Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> iv. 518, <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">In sacris nihil solet esse + religatum.</span></span>”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1153" name="note_1153" + href="#noteref_1153">1153.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iii. 257 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1154" name="note_1154" + href="#noteref_1154">1154.</a></dt> + + <dd class="tei tei-notetext">Thucydides, iii. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_1155" name="note_1155" + href="#noteref_1155">1155.</a></dt> + + <dd class="tei tei-notetext">Schol. on Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + iv. 133.</dd> + + <dt class="tei tei-notelabel"><a id="note_1156" name="note_1156" + href="#noteref_1156">1156.</a></dt> + + <dd class="tei tei-notetext">Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + vii. 689 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1157" name="note_1157" + href="#noteref_1157">1157.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + iv. 129 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>: Apollonius Rhodius, + <span class="tei tei-hi"><span style= + "font-style: italic">Argonaut.</span></span> i. 5 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Apollodorus, i. 9. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_1158" name="note_1158" + href="#noteref_1158">1158.</a></dt> + + <dd class="tei tei-notetext">Artemidorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Onirocrit.</span></span> iv. 63. At Chemmis in + Upper Egypt there was a temple of Perseus, and the people said that + from time to time Perseus appeared to them and they found his great + sandal, two cubits long, which was a sign of prosperity for the + whole land of Egypt. See Herodotus, ii. 91.</dd> + + <dt class="tei tei-notelabel"><a id="note_1159" name="note_1159" + href="#noteref_1159">1159.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Gazette archéologique</span></span>, 1884, + plates 44, 45, 46 with the remarks of De Witte and F. Lenormant, + pp. 352 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The skin on which the man is + crouching is probably the so-called <span class="tei tei-q">“fleece + of Zeus”</span> (Διὸς κώδιον), as to which see Hesychius and + Suidas, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span>; Polemo, ed. Preller, pp. + 140-142; C. A. Lobeck, <span class="tei tei-hi"><span style= + "font-style: italic">Aglaophamus</span></span>, pp. 183 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Compare my note on + Pausanias, ii. 31. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_1160" name="note_1160" + href="#noteref_1160">1160.</a></dt> + + <dd class="tei tei-notetext">Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iv. 517 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1161" name="note_1161" + href="#noteref_1161">1161.</a></dt> + + <dd class="tei tei-notetext">I. Goldziher, <span class= + "tei tei-q">“Der Dîwân des Garwal b. Aus Al-Hutej' a,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift der Deutschen Morgenländischen + Gesellschaft</span></span>, xlvi. (1892) p. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_1162" name="note_1162" + href="#noteref_1162">1162.</a></dt> + + <dd class="tei tei-notetext">See Servius, on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iii. 370: <span class="tei tei-q">“<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">In + ratione sacrorum par est et animae et corporis causa: nam plerumque + quae non possunt circa animam fieri fiunt circa corpus, ut solvere + vel ligare, quo possit anima, quod per se non potest, ex cognatione + sentire.</span></span>”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1163" name="note_1163" + href="#noteref_1163">1163.</a></dt> + + <dd class="tei tei-notetext">Livy, i. 18. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_1164" name="note_1164" + href="#noteref_1164">1164.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">UNUM EXUTA PEDEM quia id agitur, ut et ista + solvatur et implicetur Aeneas</span></span>,”</span> Servius, on + Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> iv. 518.</dd> + + <dt class="tei tei-notelabel"><a id="note_1165" name="note_1165" + href="#noteref_1165">1165.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“On a Far-off + Island,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Blackwood's Magazine</span></span>, February + 1886, p. 238.</dd> + + <dt class="tei tei-notelabel"><a id="note_1166" name="note_1166" + href="#noteref_1166">1166.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style="font-style: italic">Strom.</span></span> + v. 5. 28, p. 662, ed. Potter; Jamblichus, <span class= + "tei tei-hi"><span style="font-style: italic">Adhortatio ad + philosophiam</span></span>, 23; Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">De educatione + puerorum</span></span>, 17. According to others, all that + Pythagoras forbade was the wearing of a ring on which the likeness + of a god was engraved (Diogenes Laertius, viii. 1. 17; Porphyry, + <span class="tei tei-hi"><span style="font-style: italic">Vit. + Pythag.</span></span> 42; Suidas, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Πυθαγόρας); according to Julian a ring was only forbidden if it + bore the names of the gods (Julian, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> + vii. p. 236 <span class="tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>, p. 306 ed. Dindorf). I + have shewn elsewhere that the maxims or symbols of Pythagoras, as + they were called, are in great measure merely popular superstitions + (<span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, i. (1890) pp. 147 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_1167" name="note_1167" + href="#noteref_1167">1167.</a></dt> + + <dd class="tei tei-notetext">This we learn from an inscription + found on the site. See Ἐφημερὶς ἀρχαιολογική, Athens, 1898, col. + 249; Dittenberger, <span class="tei tei-hi"><span style= + "font-style: italic">Sylloge inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> No. 939.</dd> + + <dt class="tei tei-notelabel"><a id="note_1168" name="note_1168" + href="#noteref_1168">1168.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iv. 657 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1169" name="note_1169" + href="#noteref_1169">1169.</a></dt> + + <dd class="tei tei-notetext">I. V. Zingerle, <span class= + "tei tei-hi"><span style="font-style: italic">Sitten, Bräuche und + Meinungen des Tiroler Volkes</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_1170" name="note_1170" + href="#noteref_1170">1170.</a></dt> + + <dd class="tei tei-notetext">J. Scheffer, <span class= + "tei tei-hi"><span style= + "font-style: italic">Lapponia</span></span> (Frankfort, 1673), p. + 313.</dd> + + <dt class="tei tei-notelabel"><a id="note_1171" name="note_1171" + href="#noteref_1171">1171.</a></dt> + + <dd class="tei tei-notetext">R. F. Kaindl, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Huzulen</span></span> (Vienna, 1894), p. 89; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Viehzucht und Viehzauber in den + Ostkarpaten,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxix. (1896) p. + 386.</dd> + + <dt class="tei tei-notelabel"><a id="note_1172" name="note_1172" + href="#noteref_1172">1172.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 13, 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_1173" name="note_1173" + href="#noteref_1173">1173.</a></dt> + + <dd class="tei tei-notetext">M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), p. 143.</dd> + + <dt class="tei tei-notelabel"><a id="note_1174" name="note_1174" + href="#noteref_1174">1174.</a></dt> + + <dd class="tei tei-notetext">M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 200 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 202; compare, <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> p. + 250.</dd> + + <dt class="tei tei-notelabel"><a id="note_1175" name="note_1175" + href="#noteref_1175">1175.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg267" class= + "tei tei-ref">267</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1176" name="note_1176" + href="#noteref_1176">1176.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg032" class= + "tei tei-ref">32</a>, <a href="#Pg051" class= + "tei tei-ref">51</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1177" name="note_1177" + href="#noteref_1177">1177.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg031" class= + "tei tei-ref">31</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1178" name="note_1178" + href="#noteref_1178">1178.</a></dt> + + <dd class="tei tei-notetext">De la Borde, <span class= + "tei tei-q">“Relation de l'origine, etc., des Caraibes + sauvages,”</span> p. 15, in <span class="tei tei-hi"><span style= + "font-style: italic">Recueil de divers voyages faits en Afrique et + en l'Amérique</span></span> (Paris, 1684).</dd> + + <dt class="tei tei-notelabel"><a id="note_1179" name="note_1179" + href="#noteref_1179">1179.</a></dt> + + <dd class="tei tei-notetext">A considerable body of evidence as to + rings and the virtues attributed to them has been collected by Mr. + W. Jones in his work <span class="tei tei-hi"><span style= + "font-style: italic">Finger-ring Lore</span></span> (London, 1877). + See also W. G. Black, <span class="tei tei-hi"><span style= + "font-style: italic">Folk-medicine</span></span>, pp. 172-177.</dd> + + <dt class="tei tei-notelabel"><a id="note_1180" name="note_1180" + href="#noteref_1180">1180.</a></dt> + + <dd class="tei tei-notetext">Aulus Gellius, x. 15. 8. See above, p. + <a href="#Pg014" class="tei tei-ref">14</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1181" name="note_1181" + href="#noteref_1181">1181.</a></dt> + + <dd class="tei tei-notetext">Marcellinus on Hermogenes, in + <span class="tei tei-hi"><span style="font-style: italic">Rhetores + Graeci</span></span>, ed. Walz, iv. 462; Sopater, <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + viii. 67.</dd> + + <dt class="tei tei-notelabel"><a id="note_1182" name="note_1182" + href="#noteref_1182">1182.</a></dt> + + <dd class="tei tei-notetext">Demosthenes, <span class= + "tei tei-hi"><span style="font-style: italic">Contra + Androt.</span></span> 68, p. 614; P. Foucart, <span class= + "tei tei-hi"><span style="font-style: italic">Le Culte de Dionysos + en Attique</span></span> (Paris, 1904), p. 168.</dd> + + <dt class="tei tei-notelabel"><a id="note_1183" name="note_1183" + href="#noteref_1183">1183.</a></dt> + + <dd class="tei tei-notetext">H. A. Oldfield, <span class= + "tei tei-hi"><span style="font-style: italic">Sketches from + Nipal</span></span> (London, 1880), ii. 342 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1184" name="note_1184" + href="#noteref_1184">1184.</a></dt> + + <dd class="tei tei-notetext">Arrian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 3; Quintus + Curtius, iii. 1; Justin, xi. 7; Schol. on Euripides, <span class= + "tei tei-hi"><span style= + "font-style: italic">Hippolytus</span></span>, 671.</dd> + + <dt class="tei tei-notelabel"><a id="note_1185" name="note_1185" + href="#noteref_1185">1185.</a></dt> + + <dd class="tei tei-notetext">Public talismans, on which the safety + of the state was supposed to depend, were common in antiquity. See + C. A. Lobeck, <span class="tei tei-hi"><span style= + "font-style: italic">Aglaophamus</span></span>, pp. 278 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, and my note on Pausanias, + viii. 47. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_1186" name="note_1186" + href="#noteref_1186">1186.</a></dt> + + <dd class="tei tei-notetext">On the primitive conception of the + relation of names to persons and things, see E. B. Tylor, + <span class="tei tei-hi"><span style="font-style: italic">Early + History of Mankind</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + pp. 123 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; R. Andree, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Parallelen und Vergleiche</span></span> (Stuttgart, 1878), pp. 165 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; E. Clodd, <span class= + "tei tei-hi"><span style= + "font-style: italic">Tom-tit-tot</span></span> (London, 1898), pp. + 53 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 79 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> In + what follows I have used with advantage the works of all these + writers.</dd> + + <dt class="tei tei-notelabel"><a id="note_1187" name="note_1187" + href="#noteref_1187">1187.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Sacred Formulas of the Cherokees,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Seventh Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1891), p. + 343.</dd> + + <dt class="tei tei-notelabel"><a id="note_1188" name="note_1188" + href="#noteref_1188">1188.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, part i. + (Washington, 1899) p. 289.</dd> + + <dt class="tei tei-notelabel"><a id="note_1189" name="note_1189" + href="#noteref_1189">1189.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Van Paloppo naar Posso,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlii. + (1898) pp. 61 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1190" name="note_1190" + href="#noteref_1190">1190.</a></dt> + + <dd class="tei tei-notetext">Professor (Sir) J. Rhys, <span class= + "tei tei-q">“Welsh Fairies,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Nineteenth + Century</span></span>, xxx. (July-December 1891) pp. 566 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1191" name="note_1191" + href="#noteref_1191">1191.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 377; compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> p. + 440.</dd> + + <dt class="tei tei-notelabel"><a id="note_1192" name="note_1192" + href="#noteref_1192">1192.</a></dt> + + <dd class="tei tei-notetext">R. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">Aborigines of + Victoria</span></span>, i. 469, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_1193" name="note_1193" + href="#noteref_1193">1193.</a></dt> + + <dd class="tei tei-notetext">C. Lumholtz, <span class= + "tei tei-hi"><span style="font-style: italic">Among + Cannibals</span></span> (London, 1889), p. 280.</dd> + + <dt class="tei tei-notelabel"><a id="note_1194" name="note_1194" + href="#noteref_1194">1194.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 736.</dd> + + <dt class="tei tei-notelabel"><a id="note_1195" name="note_1195" + href="#noteref_1195">1195.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 133.</dd> + + <dt class="tei tei-notelabel"><a id="note_1196" name="note_1196" + href="#noteref_1196">1196.</a></dt> + + <dd class="tei tei-notetext">E. M. Curr, <span class= + "tei tei-hi"><span style="font-style: italic">The Australian + Race</span></span>, i. 46.</dd> + + <dt class="tei tei-notelabel"><a id="note_1197" name="note_1197" + href="#noteref_1197">1197.</a></dt> + + <dd class="tei tei-notetext">J. Bulmer, in Brough Smyth's + <span class="tei tei-hi"><span style= + "font-style: italic">Aborigines of Victoria</span></span>, ii. 94. + The writer appears to mean that the natives feared they would die + if any one, or at any rate, an enemy, learned their real + names.</dd> + + <dt class="tei tei-notelabel"><a id="note_1198" name="note_1198" + href="#noteref_1198">1198.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, p. 139; compare <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + p. 637; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, pp. 584 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1199" name="note_1199" + href="#noteref_1199">1199.</a></dt> + + <dd class="tei tei-notetext">E. Lefébure, <span class= + "tei tei-q">“La Vertu et la vie du nom en Égypte,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mélusine</span></span>, viii. (1897) coll. 226 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1200" name="note_1200" + href="#noteref_1200">1200.</a></dt> + + <dd class="tei tei-notetext">Mansfield Parkyns, <span class= + "tei tei-hi"><span style="font-style: italic">Life in + Abyssinia</span></span> (London, 1868), pp. 301 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1201" name="note_1201" + href="#noteref_1201">1201.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Grihya Sûtras</span></span>, translated by H. + Oldenberg, part i. pp. 50, 183, 395, part ii. pp. 55, 215, 281; A. + Hillebrandt, <span class="tei tei-hi"><span style= + "font-style: italic">Vedische Opfer und Zauber</span></span>, pp. + 46, 170 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. Caland, <span class= + "tei tei-hi"><span style="font-style: italic">Altindisches + Zauberritual</span></span>, p. 162, note <span class= + "tei tei-hi"><span style="vertical-align: super">20</span></span>; + D. C. J. Ibbetson, <span class="tei tei-hi"><span style= + "font-style: italic">Outlines of Punjáb Ethnography</span></span> + (Calcutta, 1883), p. 118; W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folklore of Northern India</span></span> (Westminster, 1896), i. + 24, ii. 5; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Natives of Northern + India</span></span> (London, 1907), p. 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_1202" name="note_1202" + href="#noteref_1202">1202.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Tshi-speaking + Peoples of the Gold Coast</span></span>, p. 109.</dd> + + <dt class="tei tei-notelabel"><a id="note_1203" name="note_1203" + href="#noteref_1203">1203.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 98.</dd> + + <dt class="tei tei-notelabel"><a id="note_1204" name="note_1204" + href="#noteref_1204">1204.</a></dt> + + <dd class="tei tei-notetext">L. J. B. Bérenger-Féraud, <span class= + "tei tei-hi"><span style="font-style: italic">Les Peuples de la + Sénégambie</span></span> (Paris, 1879), p. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_1205" name="note_1205" + href="#noteref_1205">1205.</a></dt> + + <dd class="tei tei-notetext">E. Modigliani, <span class= + "tei tei-hi"><span style="font-style: italic">Un Viaggio a + Nías</span></span> (Milan, 1890), p. 465.</dd> + + <dt class="tei tei-notelabel"><a id="note_1206" name="note_1206" + href="#noteref_1206">1206.</a></dt> + + <dd class="tei tei-notetext">T. C. Hodson, <span class= + "tei tei-q">“The <span class="tei tei-foreign"><span style= + "font-style: italic">genna</span></span> amongst the Tribes of + Assam,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxvi. (1906) p. 97.</dd> + + <dt class="tei tei-notelabel"><a id="note_1207" name="note_1207" + href="#noteref_1207">1207.</a></dt> + + <dd class="tei tei-notetext">C. de Sabir, <span class= + "tei tei-q">“Quelques notes sur les Manègres,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), Vme Série, i. (1861) + p. 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_1208" name="note_1208" + href="#noteref_1208">1208.</a></dt> + + <dd class="tei tei-notetext">A. Schadenburg, <span class= + "tei tei-q">“Die Bewohner von Süd-Mindanao und der Insel + Samal,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, + xvii. (1885) p. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_1209" name="note_1209" + href="#noteref_1209">1209.</a></dt> + + <dd class="tei tei-notetext">J. H. W. van der Miesen, <span class= + "tei tei-q">“Een en ander over Boeroe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlvi. + (1902) p. 455; J. W. Meerburg, <span class="tei tei-q">“Proeve + einer beschrijving van land en volk van Midden-Manggarai + (West-Flores), Afdeeling Bima,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xxxiv. (1891) p. + 465.</dd> + + <dt class="tei tei-notelabel"><a id="note_1210" name="note_1210" + href="#noteref_1210">1210.</a></dt> + + <dd class="tei tei-notetext">F. Kauffmann, <span class= + "tei tei-hi"><span style="font-style: italic">Balder</span></span> + (Strasburg, 1902), p. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_1211" name="note_1211" + href="#noteref_1211">1211.</a></dt> + + <dd class="tei tei-notetext">This I learned from my wife, who spent + some years in Chili and visited the island of Chiloe.</dd> + + <dt class="tei tei-notelabel"><a id="note_1212" name="note_1212" + href="#noteref_1212">1212.</a></dt> + + <dd class="tei tei-notetext">E. R. Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The + Araucanians</span></span> (London, 1855), p. 222.</dd> + + <dt class="tei tei-notelabel"><a id="note_1213" name="note_1213" + href="#noteref_1213">1213.</a></dt> + + <dd class="tei tei-notetext">E. F. im Thurn, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Indians of + Guiana</span></span> (London, 1883), p. 220.</dd> + + <dt class="tei tei-notelabel"><a id="note_1214" name="note_1214" + href="#noteref_1214">1214.</a></dt> + + <dd class="tei tei-notetext">F. A. Simons, <span class= + "tei tei-q">“An Exploration of the Goajira Peninsula, U.S. of + Colombia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, N.S., vii. (1885) p. 790.</dd> + + <dt class="tei tei-notelabel"><a id="note_1215" name="note_1215" + href="#noteref_1215">1215.</a></dt> + + <dd class="tei tei-notetext">Dr. Cullen, <span class= + "tei tei-q">“The Darien Indians,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., iv. (1866) p. + 265.</dd> + + <dt class="tei tei-notelabel"><a id="note_1216" name="note_1216" + href="#noteref_1216">1216.</a></dt> + + <dd class="tei tei-notetext">A. Pinart, <span class= + "tei tei-q">“Les Indiens de l'État de Panama,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue + d'Ethnographie</span></span>, vi. (1887) p. 44.</dd> + + <dt class="tei tei-notelabel"><a id="note_1217" name="note_1217" + href="#noteref_1217">1217.</a></dt> + + <dd class="tei tei-notetext">C. Lumholtz, <span class= + "tei tei-hi"><span style="font-style: italic">Unknown + Mexico</span></span>, i. 462.</dd> + + <dt class="tei tei-notelabel"><a id="note_1218" name="note_1218" + href="#noteref_1218">1218.</a></dt> + + <dd class="tei tei-notetext">H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">The American Indians, + their History, Condition, and Prospects</span></span> (Buffalo, + 1851), p. 213. Compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Oneóta, or + Characteristics of the Red Race of America</span></span> (New York + and London, 1845), p. 456.</dd> + + <dt class="tei tei-notelabel"><a id="note_1219" name="note_1219" + href="#noteref_1219">1219.</a></dt> + + <dd class="tei tei-notetext">H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Tribes</span></span>, iv. 217.</dd> + + <dt class="tei tei-notelabel"><a id="note_1220" name="note_1220" + href="#noteref_1220">1220.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-q">“Notes upon the Religion of the Apache Indians,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span> ii. (1891) p. + 423.</dd> + + <dt class="tei tei-notelabel"><a id="note_1221" name="note_1221" + href="#noteref_1221">1221.</a></dt> + + <dd class="tei tei-notetext">A. S. Galschet, <span class= + "tei tei-hi"><span style="font-style: italic">The Karankawa + Indians, the Coast People of Texas</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">Archaeological and + Ethnological Papers of the Peabody Museum, Harvard + University</span></span>, vol. i. No. 2), p. 69.</dd> + + <dt class="tei tei-notelabel"><a id="note_1222" name="note_1222" + href="#noteref_1222">1222.</a></dt> + + <dd class="tei tei-notetext">S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes of + California</span></span> (Washington, 1877), p. 315.</dd> + + <dt class="tei tei-notelabel"><a id="note_1223" name="note_1223" + href="#noteref_1223">1223.</a></dt> + + <dd class="tei tei-notetext">G. B. Grinnell, <span class= + "tei tei-hi"><span style="font-style: italic">Blackfoot Lodge + Tales</span></span>, p. 194.</dd> + + <dt class="tei tei-notelabel"><a id="note_1224" name="note_1224" + href="#noteref_1224">1224.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1633, p. + 3 (Canadian reprint, Quebec, 1858).</dd> + + <dt class="tei tei-notelabel"><a id="note_1225" name="note_1225" + href="#noteref_1225">1225.</a></dt> + + <dd class="tei tei-notetext">Peter Jones, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + Ojebway Indians</span></span>, p. 162. Compare A. P. Reid, + <span class="tei tei-q">“Religious Beliefs of the Ojibois or + Sauteux Indians,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, iii. (1874) p. 107.</dd> + + <dt class="tei tei-notelabel"><a id="note_1226" name="note_1226" + href="#noteref_1226">1226.</a></dt> + + <dd class="tei tei-notetext">J. Sibree, <span class= + "tei tei-hi"><span style="font-style: italic">The Great African + Island</span></span> (London, 1880), p. 289.</dd> + + <dt class="tei tei-notelabel"><a id="note_1227" name="note_1227" + href="#noteref_1227">1227.</a></dt> + + <dd class="tei tei-notetext">H. W. Grainge, <span class= + "tei tei-q">“Journal of a Visit to Mojanga on the North-West + Coast,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Antananarivo Annual and Madagascar + Magazine</span></span>, No. i. p. 25 (reprint of the first four + numbers, Antananarivo and London, 1885).</dd> + + <dt class="tei tei-notelabel"><a id="note_1228" name="note_1228" + href="#noteref_1228">1228.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-q">“Medicine-men of the Apaches,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Ninth Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1892), p. + 461.</dd> + + <dt class="tei tei-notelabel"><a id="note_1229" name="note_1229" + href="#noteref_1229">1229.</a></dt> + + <dd class="tei tei-notetext">R. C. Mayne, <span class= + "tei tei-hi"><span style="font-style: italic">Four Years in British + Columbia and Vancouver Island</span></span> (London, 1862), pp. 278 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1230" name="note_1230" + href="#noteref_1230">1230.</a></dt> + + <dd class="tei tei-notetext">J. G. Bourke, <span class= + "tei tei-hi"><span style="font-style: italic">On the Border with + Crook</span></span>, pp. 131 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1231" name="note_1231" + href="#noteref_1231">1231.</a></dt> + + <dd class="tei tei-notetext">M. Dobrizhoffer, <span class= + "tei tei-hi"><span style="font-style: italic">Historia de + Abiponibus</span></span> (Vienna, 1784), ii. 498.</dd> + + <dt class="tei tei-notelabel"><a id="note_1232" name="note_1232" + href="#noteref_1232">1232.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, part i. + (Washington, 1899) p. 289.</dd> + + <dt class="tei tei-notelabel"><a id="note_1233" name="note_1233" + href="#noteref_1233">1233.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-hi"><span style="font-style: italic">Handleiding voor de + vergelijkende Volkenkunde van Nederlandsch-Indië</span></span>, p. + 221. Compare J. H. F. Kohlbrugge, <span class= + "tei tei-q">“Naamgeving in Insulinde,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + lii. (1901) pp. 172 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The custom is reported for + the British settlements in the Straits of Malacca by T. J. Newbold + (<span class="tei tei-hi"><span style= + "font-style: italic">Political and Statistical Account of the + British Settlements in the Straits of Malacca</span></span>, + London, 1839, ii. 176); for Sumatra in general by W. Marsden + (<span class="tei tei-hi"><span style="font-style: italic">History + of Sumatra</span></span>, pp. 286 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>), + and A. L. van Hasselt (<span class="tei tei-hi"><span style= + "font-style: italic">Volksbeschrijving van + Midden-Sumatra</span></span>, p. 271); for the Battas by Baron van + Hoëvell (<span class="tei tei-q">“Iets over 't oorlogvoeren der + Batta's,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Nederlandsch + Indië</span></span>, N.S., vii. (1878) p. 436, note); for the Dyaks + by C. Hupe (<span class="tei tei-q">“Korte Verhandeling over de + Godsdienst, Zeden, enz. der Dajakkers,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Neêrlands Indië</span></span>, 1846, dl. iii. p. 250), and W. H. + Furness (<span class="tei tei-hi"><span style= + "font-style: italic">Home-life of Borneo + Head-hunters</span></span>, Philadelphia, 1902, p. 16); for the + island of Sumba by S. Roos (<span class="tei tei-q">“Bijdrage tot + de Kennis van Taal, Land en Volk op het Eiland Soemba,”</span> p. + 70, <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxvi.); and for Bolang + Mongondo, in the west of Celebes, by N. P. Wilken and J. A. Schwarz + (<span class="tei tei-q">“Allerlei over het land en volk van + Bolaang Mongondou,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xi. (1867) p. 356).</dd> + + <dt class="tei tei-notelabel"><a id="note_1234" name="note_1234" + href="#noteref_1234">1234.</a></dt> + + <dd class="tei tei-notetext">J. Chalmers, <span class= + "tei tei-hi"><span style="font-style: italic">Pioneering in New + Guinea</span></span>, p. 187. If a Motumotu man is hard pressed for + his name and there is nobody near to help him, he will at last in a + very stupid way mention it himself.</dd> + + <dt class="tei tei-notelabel"><a id="note_1235" name="note_1235" + href="#noteref_1235">1235.</a></dt> + + <dd class="tei tei-notetext">O. Schellong, <span class= + "tei tei-q">“Über Familienleben und Gebräuche der Papuas der + Umgebung von Finschhafen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + Ethnologie</span></span>, xxi. (1889) p. 12. Compare M. Krieger, + <span class="tei tei-hi"><span style="font-style: italic">Neu + Guinea</span></span> (Berlin, 1899), p. 172.</dd> + + <dt class="tei tei-notelabel"><a id="note_1236" name="note_1236" + href="#noteref_1236">1236.</a></dt> + + <dd class="tei tei-notetext">Th. J. F. van Hasselt, <span class= + "tei tei-q">“Gebruik van vermomde Taal door de Nufooren,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlv. (1902) p. 279. The Nufoors are a + Papuan tribe on Doreh Bay, in Dutch New Guinea. See <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlvi. (1903) p. 287.</dd> + + <dt class="tei tei-notelabel"><a id="note_1237" name="note_1237" + href="#noteref_1237">1237.</a></dt> + + <dd class="tei tei-notetext">J. Graf Pfeil, <span class= + "tei tei-hi"><span style="font-style: italic">Studien und + Beobachtungen aus der Südsee</span></span> (Brunswick, 1899), p. + 78; P. A. Kleintitschen, <span class="tei tei-hi"><span style= + "font-style: italic">Die Küstenbewohner der + Gazellehalbinsel</span></span> (Hiltrup bei Münster, preface dated + Christmas, 1906), pp. 237 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1238" name="note_1238" + href="#noteref_1238">1238.</a></dt> + + <dd class="tei tei-notetext">J. Macdonald, <span class= + "tei tei-q">“Manners, Customs, Superstitions, and Religions of + South African Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xx. (1891) p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_1239" name="note_1239" + href="#noteref_1239">1239.</a></dt> + + <dd class="tei tei-notetext">V. L. Cameron, <span class= + "tei tei-hi"><span style="font-style: italic">Across + Africa</span></span> (London, 1877), ii. 61.</dd> + + <dt class="tei tei-notelabel"><a id="note_1240" name="note_1240" + href="#noteref_1240">1240.</a></dt> + + <dd class="tei tei-notetext">S. L. Hinde and H. Hinde, <span class= + "tei tei-hi"><span style="font-style: italic">The Last of the + Masai</span></span> (London, 1901), pp. 48 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Compare Sir H. Johnston, <span class="tei tei-hi"><span style= + "font-style: italic">The Uganda Protectorate</span></span> (London, + 1902), ii. 826 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), p. 56.</dd> + + <dt class="tei tei-notelabel"><a id="note_1241" name="note_1241" + href="#noteref_1241">1241.</a></dt> + + <dd class="tei tei-notetext">P. Reichard, <span class= + "tei tei-q">“Die Wanjamuesi,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift der + Gesellschaft für Erdkunde zu Berlin</span></span>, xxiv. (1889) p. + 258.</dd> + + <dt class="tei tei-notelabel"><a id="note_1242" name="note_1242" + href="#noteref_1242">1242.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_1243" name="note_1243" + href="#noteref_1243">1243.</a></dt> + + <dd class="tei tei-notetext">E. Torday and T. A. Joyce, + <span class="tei tei-q">“Note on the Southern Ba-Mbala,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Man</span></span>, vii. (1907) p. 81.</dd> + + <dt class="tei tei-notelabel"><a id="note_1244" name="note_1244" + href="#noteref_1244">1244.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span>, p. 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_1245" name="note_1245" + href="#noteref_1245">1245.</a></dt> + + <dd class="tei tei-notetext">Rev. J. H. Weeks, <span class= + "tei tei-q">“Anthropological Notes on the Bangala of the Upper + Congo River,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxix. (1909) pp. 128, 459.</dd> + + <dt class="tei tei-notelabel"><a id="note_1246" name="note_1246" + href="#noteref_1246">1246.</a></dt> + + <dd class="tei tei-notetext">R. Parkinson, <span class= + "tei tei-hi"><span style="font-style: italic">Dreissig Jahre in der + Südsee</span></span>, p. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_1247" name="note_1247" + href="#noteref_1247">1247.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">Savage + Childhood</span></span>, p. 73.</dd> + + <dt class="tei tei-notelabel"><a id="note_1248" name="note_1248" + href="#noteref_1248">1248.</a></dt> + + <dd class="tei tei-notetext">E. M. Curr, <span class= + "tei tei-hi"><span style="font-style: italic">The Australian + Race</span></span>, iii. 545. Similarly among the Dacotas + <span class="tei tei-q">“there is no secrecy in children's names, + but when they grow up there is a secrecy in men's names”</span> (H. + R. Schoolcraft, <span class="tei tei-hi"><span style= + "font-style: italic">Indian Tribes</span></span>, iii. 240).</dd> + + <dt class="tei tei-notelabel"><a id="note_1249" name="note_1249" + href="#noteref_1249">1249.</a></dt> + + <dd class="tei tei-notetext">Th. J. F. van Hasselt, <span class= + "tei tei-q">“Gebruik van vermomde Taal door de Nufooren,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlv. (1902) p. 278.</dd> + + <dt class="tei tei-notelabel"><a id="note_1250" name="note_1250" + href="#noteref_1250">1250.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xl. + (1896) pp. 273 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1251" name="note_1251" + href="#noteref_1251">1251.</a></dt> + + <dd class="tei tei-notetext">G. Mansveld (Kontroleur van Nias), + <span class="tei tei-q">“Iets over de namen en Galars onder de + Maleijers in de Padangsche Bovenlanden, bepaaldelijk in noordelijk + Agam,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxiii. (1876) pp. 443, 449.</dd> + + <dt class="tei tei-notelabel"><a id="note_1252" name="note_1252" + href="#noteref_1252">1252.</a></dt> + + <dd class="tei tei-notetext">Spenser St. John, <span class= + "tei tei-hi"><span style="font-style: italic">Life in the Forests + of the Far East</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 208.</dd> + + <dt class="tei tei-notelabel"><a id="note_1253" name="note_1253" + href="#noteref_1253">1253.</a></dt> + + <dd class="tei tei-notetext">Dudley Kidd, <span class= + "tei tei-hi"><span style="font-style: italic">The Essential + Kafir</span></span>, p. 202.</dd> + + <dt class="tei tei-notelabel"><a id="note_1254" name="note_1254" + href="#noteref_1254">1254.</a></dt> + + <dd class="tei tei-notetext">L. A. Waddell, <span class= + "tei tei-q">“The Tribes of the Brahmapootra Valley,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Asiatic Society of Bengal</span></span>, lxix. part iii. + (1901) pp. 52, 69, compare 46.</dd> + + <dt class="tei tei-notelabel"><a id="note_1255" name="note_1255" + href="#noteref_1255">1255.</a></dt> + + <dd class="tei tei-notetext">H. Callaway, <span class= + "tei tei-hi"><span style="font-style: italic">Religious System of + the Amazulu</span></span>, part iii. p. 316, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_1256" name="note_1256" + href="#noteref_1256">1256.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Tribes + and Castes of the North-Western Provinces and Oudh</span></span>, + ii. 251.</dd> + + <dt class="tei tei-notelabel"><a id="note_1257" name="note_1257" + href="#noteref_1257">1257.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-hi"><span style="font-style: italic">Handleiding voor de + vergelijkende Volkenkunde van Nederlandsch-Indië</span></span>, pp. + 216-219; E. B. Tylor, <span class="tei tei-q">“On a Method of + Investigating the Developement of Institutions,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xviii. (1889) pp. + 248-250 (who refers to a series of papers by G. A. Wilken, + <span class="tei tei-q">“Over de primitieve vormen van het + huwelijk,”</span> published in <span class= + "tei tei-hi"><span style="font-style: italic">Indische + Gids</span></span>, 1880, etc., which I have not seen). Wilken's + theory is rejected by Mr. A. C. Kruijt (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>), + who explains the custom by the fear of attracting the attention of + evil spirits to the person named. Other explanations are suggested + by Mr. J. H. F. Kohlbrugge (<span class="tei tei-q">“Naamgeving in + Insulinde,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, lii. (1901) pp. 160-170), and + by Mr. E. Crawley (<span class="tei tei-hi"><span style= + "font-style: italic">The Mystic Rose</span></span>, London, 1902, + pp. 428-433).</dd> + + <dt class="tei tei-notelabel"><a id="note_1258" name="note_1258" + href="#noteref_1258">1258.</a></dt> + + <dd class="tei tei-notetext">For evidence of the custom of naming + parents after their children in Australia, see E. J. Eyre, + <span class="tei tei-hi"><span style="font-style: italic">Journals + of Expeditions of Discovery into Central Australia</span></span> + (London, 1845), ii. 325 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>: in Sumatra, see W. Marsden, + <span class="tei tei-hi"><span style="font-style: italic">History + of Sumatra</span></span>, p. 286; Baron van Hoëvell, <span class= + "tei tei-q">“Iets over 't oorlogvoeren der Batta's,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor + Nederlandsch-Indië</span></span>, N.S. vii. (1878) p. 436, note; A. + L. van Hasselt, <span class="tei tei-hi"><span style= + "font-style: italic">Volksbeschrijving van + Midden-Sumatra</span></span>, p. 274: in Nias, see J. T. + Nieuwenhuisen en H. C. B. von Rosenberg, <span class= + "tei tei-hi"><span style="font-style: italic">Verslag omtrent het + eiland Nias</span></span>, p. 28 (<span class= + "tei tei-hi"><span style="font-style: italic">Verhandelingen van + het Bataviaasch Genootschap van Kunsten en + Wetenschappen</span></span>, xxx. Batavia, 1863): in Java, see P. + J. Veth, <span class="tei tei-hi"><span style= + "font-style: italic">Java</span></span>, i. (Haarlem, 1875) p. 642; + J. H. F. Kohlbrugge, <span class="tei tei-q">“Die Tenggeresen, ein + alter Javanischen Volksstamm,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + liii. (1901) p. 121; in Borneo, see C. Hupe, <span class= + "tei tei-q">“Korte Verhandeling over de Godsdienst, Zeden, enz. der + Dajakkers,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Neêrlands + Indië</span></span>, 1846, dl. iii. p. 249; H. Low, <span class= + "tei tei-hi"><span style= + "font-style: italic">Sarawak</span></span>, p. 249; Spenser St. + John, <span class="tei tei-hi"><span style= + "font-style: italic">Life in the Forests of the Far + East</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 208; M. T. H. Perelaer, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographische Beschrijving der + Dajaks</span></span>, p. 42; C. Hose, <span class="tei tei-q">“The + Natives of Borneo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxiii. (1894) p. 170; W. H. Furness, + <span class="tei tei-hi"><span style="font-style: italic">Folk-lore + in Borneo</span></span> (Wallingford, Pennsylvania, 1899, privately + printed), p. 26; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Home-life of Borneo + Head-hunters</span></span>, pp. 17 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 55; A. W. Nieuwenhuis, <span class="tei tei-hi"><span style= + "font-style: italic">Quer durch Borneo</span></span>, i. 75: among + the Mantras of Malacca, see W. W. Skeat and C. O. Blagden, + <span class="tei tei-hi"><span style="font-style: italic">Pagan + Races of the Malay Peninsula</span></span>, ii. 16 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>: + among the Negritos of Zambales in the Philippines, see W. A. Reed, + <span class="tei tei-hi"><span style="font-style: italic">Negritos + of Zambales</span></span> (Manilla, 1904), p. 55: in the islands + between Celebes and New Guinea, see J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span>, pp. 5, + 137, 152 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 238, 260, 353, 392, 418, + 450; J. H. W. van der Miesen, <span class="tei tei-q">“Een en ander + over Boeroe,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlvi. (1902) p. 444; in Celebes + and other parts of the Indian Archipelago, see J. H. F. Kohlbrugge, + <span class="tei tei-q">“Naamgeving in Insulinde,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Nederlandsch-Indië</span></span>, lii. (1901) pp. 160-170; G. A. + Wilken, <span class="tei tei-hi"><span style= + "font-style: italic">Handleiding voor de vergelijkende Volkenkunde + van Nederlandsch-Indië</span></span>, pp. 216 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>: + in New Guinea, see P. W. Schmidt, <span class= + "tei tei-q">“Ethnographisches von Berlinhafen, + Deutsch-Neu-Guinea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der Anthropologischen + Gesellschaft in Wien</span></span>, xxx. (1899) p. 28: among the + Kasias of North-eastern India, see Col. H. Yule, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, ix. (1880) p. 298; L. A. + Waddell, <span class="tei tei-q">“The Tribes of the Brahmaputra + Valley,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Asiatic Society of + Bengal</span></span>, lxix. part iii. (Calcutta, 1901) p. 46: among + some of the indigenous races of southern China, see P. Vial, + <span class="tei tei-q">“Les Gni ou Gnipa, tribu Lolote du + Yun-Nan,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxv. + (1893) p. 270; <span class="tei tei-hi"><span style= + "font-style: italic">La Mission lyonnaise d'exploration commerciale + en Chine</span></span> (Lyons, 1898), p. 369: in Corea, see Mrs. + Bishop, <span class="tei tei-hi"><span style= + "font-style: italic">Korea and her Neighbours</span></span> + (London, 1898), i. 136: among the Yukagirs of north-eastern Asia, + see W. Jochelson, <span class="tei tei-q">“Die Jukagiren im + äussersten Nordosten Asiens,”</span> xvii. <span class= + "tei tei-hi"><span style="font-style: italic">Jahresbericht der + Geographischen Gesellschaft von Bern</span></span> (Bern, 1900), + pp. 26 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; P. von Stenin, <span class= + "tei tei-q">“Jochelson's Forschungen unter den Jukagiren,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxvi. (1899) p. 169: + among the Masai, see M. Merker, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Masai</span></span> (Berlin, 1904), pp. 59, 235: among the + Bechuanas, Basutos, and other Caffre tribes of South Africa, see D. + Livingston, <span class="tei tei-hi"><span style= + "font-style: italic">Missionary Travels and Researches in South + Africa</span></span> (London, 1857), p. 126; J. Shooter, + <span class="tei tei-hi"><span style="font-style: italic">The + Kafirs of Natal</span></span> (London, 1857), pp. 220 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; D. + Leslie, <span class="tei tei-hi"><span style= + "font-style: italic">Among the Zulus and + Amatongas</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Edinburgh, 1875), pp. 171 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. M'Call Theal, + <span class="tei tei-hi"><span style="font-style: italic">Kaffir + Folk-lore</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1886), p. 225; + Father Porte, <span class="tei tei-q">“Les reminiscences d'un + missionaire du Basutoland,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xxviii. (1896) p. 300: among the Hos of + Togoland in West Africa, see J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stāmme</span></span>, p. 217: among the Patagonians, see G. C. + Musters, <span class="tei tei-hi"><span style= + "font-style: italic">At Home with the Patagonians</span></span> + (London, 1871), p. 177: among the Lengua Indians of the Gran Chaco, + see G. Kurze, <span class="tei tei-q">“Sitten und Gebräuche der + Lengua-Indianer,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der Geographischen Gesellschaft + zu Jena</span></span>, xxiii. (1905) p. 28: among the Mayas of + Guatemala, see H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, ii. 680: among the Haida Indians of + Queen Charlotte Islands, see J. R. Swanton, <span class= + "tei tei-q">“Contributions to the Ethnology of the Haida,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Memoir of + the American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. v. part i. (Leyden and New York, + 1905) p. 118: and among the Tinneh and occasionally the Thlinkeet + Indians of north-west America, see E. Petitot, <span class= + "tei tei-hi"><span style="font-style: italic">Monographie des + Dènè-Dindjié</span></span> (Paris, 1876), p. 61; H. J. Holmberg, + <span class="tei tei-q">“Ethnographische Skizzen über die Völker + des russischen Amerika,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Acta Societatis + Scientiarum Fennicae</span></span>, iv. (1856) p. 319.</dd> + + <dt class="tei tei-notelabel"><a id="note_1259" name="note_1259" + href="#noteref_1259">1259.</a></dt> + + <dd class="tei tei-notetext">J. Shooter, <span class= + "tei tei-hi"><span style="font-style: italic">The Kafirs of + Natal</span></span> (London, 1857), p. 221.</dd> + + <dt class="tei tei-notelabel"><a id="note_1260" name="note_1260" + href="#noteref_1260">1260.</a></dt> + + <dd class="tei tei-notetext">Maclean, <span class= + "tei tei-hi"><span style="font-style: italic">Compendium of Kafir + Laws and Customs</span></span> (Cape Town, 1866), pp. 92 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; D. Leslie, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Zulus and + Amatongas</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 141 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 172; M. Kranz, <span class="tei tei-hi"><span style= + "font-style: italic">Natur- und Kulturleben der Zulus</span></span> + (Wiesbaden, 1880), pp. 114 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. M'Call Theal, + <span class="tei tei-hi"><span style="font-style: italic">Kaffir + Folk-lore</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1886), p. 214; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Records of + South-Eastern Africa</span></span>, vii. 435; Dudley Kidd, + <span class="tei tei-hi"><span style="font-style: italic">The + Essential Kafir</span></span>, pp. 236-243; Father Porte, + <span class="tei tei-q">“Les reminiscences d'un missionaire du + Basutoland,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Missions Catholiques</span></span>, xxviii. + (1896) p. 233.</dd> + + <dt class="tei tei-notelabel"><a id="note_1261" name="note_1261" + href="#noteref_1261">1261.</a></dt> + + <dd class="tei tei-notetext">Rev. Francis Fleming, <span class= + "tei tei-hi"><span style="font-style: italic">Kaffraria and its + Inhabitants</span></span> (London, 1853), p. 97; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Southern + Africa</span></span> (London, 1856), pp. 238 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + This writer states that the women are forbidden to pronounce + <span class="tei tei-q">“any word which may happen to contain a + sound similar to any one in the names of their nearest male + relatives.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1262" name="note_1262" + href="#noteref_1262">1262.</a></dt> + + <dd class="tei tei-notetext">Maclean, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 93; D. Leslie, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Zulus and + Amatongas</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 46, 102, 172. The + extensive system of taboos on personal names among the Caffres is + known as <span class="tei tei-foreign"><span style= + "font-style: italic">Ukuhlonipa</span></span>, or simply + <span class="tei tei-foreign"><span style= + "font-style: italic">hlonipa</span></span>. The fullest account of + it with which I am acquainted is given by Leslie, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 141 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 172-180. See further Miss + A. Werner, <span class="tei tei-q">“The Custom of <span class= + "tei tei-foreign"><span style= + "font-style: italic">Hlonipa</span></span> in its Influence on + Language,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the African Society</span></span>, + No. 15 (April, 1905), pp. 346-356.</dd> + + <dt class="tei tei-notelabel"><a id="note_1263" name="note_1263" + href="#noteref_1263">1263.</a></dt> + + <dd class="tei tei-notetext">Sir H. H. Johnston, <span class= + "tei tei-hi"><span style="font-style: italic">British Central + Africa</span></span> (London, 1897), p. 452.</dd> + + <dt class="tei tei-notelabel"><a id="note_1264" name="note_1264" + href="#noteref_1264">1264.</a></dt> + + <dd class="tei tei-notetext">A. Merensky, <span class= + "tei tei-q">“Das Konde-volk im deutschen Gebiet am + Nyassa-See,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandlungen der Berliner Gesellschaft für + Anthropologie, Ethnologie, und Urgeschichte</span></span>, 1893, p. + (296).</dd> + + <dt class="tei tei-notelabel"><a id="note_1265" name="note_1265" + href="#noteref_1265">1265.</a></dt> + + <dd class="tei tei-notetext">W. Munzinger, <span class= + "tei tei-hi"><span style="font-style: italic">Ostafrikanische + Studien</span></span> (Schaffhausen, 1864), p. 526; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Sitten + und Recht der Bogos</span></span> (Winterthur, 1859), p. 95.</dd> + + <dt class="tei tei-notelabel"><a id="note_1266" name="note_1266" + href="#noteref_1266">1266.</a></dt> + + <dd class="tei tei-notetext">G. A. Krause, <span class= + "tei tei-q">“Merkwürdige Sitten der Haussa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Globus</span></span>, + lxix. (1896) p. 375.</dd> + + <dt class="tei tei-notelabel"><a id="note_1267" name="note_1267" + href="#noteref_1267">1267.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 146.</dd> + + <dt class="tei tei-notelabel"><a id="note_1268" name="note_1268" + href="#noteref_1268">1268.</a></dt> + + <dd class="tei tei-notetext">Servius, on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iv. 58.</dd> + + <dt class="tei tei-notelabel"><a id="note_1269" name="note_1269" + href="#noteref_1269">1269.</a></dt> + + <dd class="tei tei-notetext">K. Rhamm, <span class="tei tei-q">“Der + Verkehr der Geschlecter unter den Slaven in seinen gegensätzlichen + Erscheinungen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxxii. (1902) p. + 192.</dd> + + <dt class="tei tei-notelabel"><a id="note_1270" name="note_1270" + href="#noteref_1270">1270.</a></dt> + + <dd class="tei tei-notetext">W. Radloff, <span class= + "tei tei-hi"><span style="font-style: italic">Proben der + Volkslitteratur der türkischen Stämme Süd-Sibiriens</span></span>, + iii. (St. Petersburg, 1870) p. 13, note 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_1271" name="note_1271" + href="#noteref_1271">1271.</a></dt> + + <dd class="tei tei-notetext">J. Batchelor, <span class= + "tei tei-hi"><span style="font-style: italic">The Ainu and their + Folk-lore</span></span> (London, 1901), pp. 226, 249 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 252.</dd> + + <dt class="tei tei-notelabel"><a id="note_1272" name="note_1272" + href="#noteref_1272">1272.</a></dt> + + <dd class="tei tei-notetext">Bringaud, <span class="tei tei-q">“Les + Karins de la Birmanie,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xx. (1888) p. 308.</dd> + + <dt class="tei tei-notelabel"><a id="note_1273" name="note_1273" + href="#noteref_1273">1273.</a></dt> + + <dd class="tei tei-notetext">W. H. R. Rivers, <span class= + "tei tei-hi"><span style="font-style: italic">The + Todas</span></span>, p. 626.</dd> + + <dt class="tei tei-notelabel"><a id="note_1274" name="note_1274" + href="#noteref_1274">1274.</a></dt> + + <dd class="tei tei-notetext">E. Thurston, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographic Notes in + Southern India</span></span>, p. 533.</dd> + + <dt class="tei tei-notelabel"><a id="note_1275" name="note_1275" + href="#noteref_1275">1275.</a></dt> + + <dd class="tei tei-notetext">Peter Jones, <span class= + "tei tei-hi"><span style="font-style: italic">History of the + Ojebway Indians</span></span>, p. 162.</dd> + + <dt class="tei tei-notelabel"><a id="note_1276" name="note_1276" + href="#noteref_1276">1276.</a></dt> + + <dd class="tei tei-notetext">E. James, <span class= + "tei tei-hi"><span style="font-style: italic">Expedition from + Pittsburgh to the Rocky Mountains</span></span> (London, 1823), i. + 232.</dd> + + <dt class="tei tei-notelabel"><a id="note_1277" name="note_1277" + href="#noteref_1277">1277.</a></dt> + + <dd class="tei tei-notetext">S. R. Riggs, <span class= + "tei tei-hi"><span style="font-style: italic">Dakota Grammar, + Texts, and Ethnography</span></span> (Washington, 1893), p. + 204.</dd> + + <dt class="tei tei-notelabel"><a id="note_1278" name="note_1278" + href="#noteref_1278">1278.</a></dt> + + <dd class="tei tei-notetext">S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes of + California</span></span>, p. 315.</dd> + + <dt class="tei tei-notelabel"><a id="note_1279" name="note_1279" + href="#noteref_1279">1279.</a></dt> + + <dd class="tei tei-notetext">Willer, <span class= + "tei tei-q">“Verzameling der Battasche Wetten en Instellingen in + Mandheling en Pertibie,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Nederlandsch-Indië</span></span>, 1846, dl. ii. 337 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1280" name="note_1280" + href="#noteref_1280">1280.</a></dt> + + <dd class="tei tei-notetext">J. H. Meerwaldt, <span class= + "tei tei-q">“Gebruiken der Bataks in het maatschappelijk + leven,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xlix. (1905) pp. 123, 125.</dd> + + <dt class="tei tei-notelabel"><a id="note_1281" name="note_1281" + href="#noteref_1281">1281.</a></dt> + + <dd class="tei tei-notetext">J. E. Neumann, <span class= + "tei tei-q">“Kemali, Pantang en Rĕboe bij de Karo-Bataks,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlviii. (1906) p. 510.</dd> + + <dt class="tei tei-notelabel"><a id="note_1282" name="note_1282" + href="#noteref_1282">1282.</a></dt> + + <dd class="tei tei-notetext">C. Hupe, <span class= + "tei tei-q">“Korte Verhandeling over de Godsdienst, Zeden, enz. der + Dajakkers,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Neêrlands + Indie</span></span>, 1846, dl. iii. pp. 249 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1283" name="note_1283" + href="#noteref_1283">1283.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“De Dajaks op + Borneo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xiii. (1869) p. 78; G. A. + Wilken, <span class="tei tei-hi"><span style= + "font-style: italic">Handleiding voor de vergelijkende Volkenkunde + van Nederlandsch-Indië</span></span>, p. 599.</dd> + + <dt class="tei tei-notelabel"><a id="note_1284" name="note_1284" + href="#noteref_1284">1284.</a></dt> + + <dd class="tei tei-notetext">R. Shelford, <span class= + "tei tei-q">“Two Medicine-baskets from Sarawak,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxiii. (1903) pp. + 78 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1285" name="note_1285" + href="#noteref_1285">1285.</a></dt> + + <dd class="tei tei-notetext">M. C. Schadee, <span class= + "tei tei-q">“Bijdrage tot de kennis van den godsdienst der Dajaks + van Landak en Tajan,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsche-Indië</span></span>, lvi. (1904) p. 536.</dd> + + <dt class="tei tei-notelabel"><a id="note_1286" name="note_1286" + href="#noteref_1286">1286.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xl. + (1896) pp. 273 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The word for taboo among + these people is <span class="tei tei-hi"><span style= + "font-style: italic">kapali</span></span>. See further A. C. + Kruijt, <span class="tei tei-q">“Eenige ethnographische + aanteekeningen omtrent de Toboengkoe en Tomori,”</span> + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> xliv. (1900) pp. 219, 237.</dd> + + <dt class="tei tei-notelabel"><a id="note_1287" name="note_1287" + href="#noteref_1287">1287.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-hi"><span style="font-style: italic">Handleiding voor de + vergelijkende Volkenkunde van Nederlandsch-Indië</span></span>, pp. + 599 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1288" name="note_1288" + href="#noteref_1288">1288.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-q">“Bijdrage tot de Kennis der Alfoeren van het Eiland + Boeroe,”</span> p. 26 (<span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxvi.). The words for + taboo among these Alfoors are <span class= + "tei tei-foreign"><span style= + "font-style: italic">poto</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">koin</span></span>; <span class= + "tei tei-foreign"><span style= + "font-style: italic">poto</span></span> applies to actions, + <span class="tei tei-foreign"><span style= + "font-style: italic">koin</span></span> to things and places. The + literal meaning of <span class="tei tei-foreign"><span style= + "font-style: italic">poto</span></span> is <span class= + "tei tei-q">“warm,”</span> <span class="tei tei-q">“hot”</span> + (Wilken, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 25).</dd> + + <dt class="tei tei-notelabel"><a id="note_1289" name="note_1289" + href="#noteref_1289">1289.</a></dt> + + <dd class="tei tei-notetext">J. H. W. van der Miesen, <span class= + "tei tei-q">“Een en ander over Boeroe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlvi. + (1902) p. 455.</dd> + + <dt class="tei tei-notelabel"><a id="note_1290" name="note_1290" + href="#noteref_1290">1290.</a></dt> + + <dd class="tei tei-notetext">N. P. Wilken and J. A. Schwarz, + <span class="tei tei-q">“Allerlei over het Land en Volk van Bolaang + Mongondou,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xi. (1867) p. 356.</dd> + + <dt class="tei tei-notelabel"><a id="note_1291" name="note_1291" + href="#noteref_1291">1291.</a></dt> + + <dd class="tei tei-notetext">C. F. H. Campen, <span class= + "tei tei-q">“De godsdienstbegrippen der Halmaherasche + Alfoeren,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvii. (1882) p. 450.</dd> + + <dt class="tei tei-notelabel"><a id="note_1292" name="note_1292" + href="#noteref_1292">1292.</a></dt> + + <dd class="tei tei-notetext">K. F. Holle, <span class= + "tei tei-q">“Snippers van den Regent van Galoeh,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvii. (1882) pp. 101 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + precise consequence supposed to follow is that the <span class= + "tei tei-foreign"><span style= + "font-style: italic">oebi</span></span> (?) plantations would have + no bulbs (<span class="tei tei-foreign"><span style= + "font-style: italic">geen knollen</span></span>). The names of + several animals are also tabooed in Sunda. See below, p. <a href= + "#Pg415" class="tei tei-ref">415</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1293" name="note_1293" + href="#noteref_1293">1293.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg332" class= + "tei tei-ref">332</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1294" name="note_1294" + href="#noteref_1294">1294.</a></dt> + + <dd class="tei tei-notetext">Th. J. F. van Hasselt, <span class= + "tei tei-q">“Gebruik van vermomde Taal door de Nufooren,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlv. (1902) pp. 278 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + writer explains that <span class="tei tei-q">“to eat well”</span> + is a phrase used in the sense of <span class="tei tei-q">“to be + decent, well-behaved,”</span> <span class="tei tei-q">“to know what + is customary.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1295" name="note_1295" + href="#noteref_1295">1295.</a></dt> + + <dd class="tei tei-notetext">M. Krieger, <span class= + "tei tei-hi"><span style= + "font-style: italic">Neu-Guinea</span></span>, pp. 171 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1296" name="note_1296" + href="#noteref_1296">1296.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Nachrichten über + Kaiser Wilhelms-Land und den Bismarck-Archipel</span></span>, 1897, + p. 92. For more evidence of the observance of this custom in German + New Guinea see O. Schellong, <span class="tei tei-q">“Über + Familienleben und Gebräuche der Papuas der Umgebung von + Finschhafen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, xxi. + (1889) p. 12; M. J. Erdweg, <span class="tei tei-q">“Die Bewohner + der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der Anthropologischen + Gesellschaft in Wien</span></span>, xxxii. (1902) pp. 379 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1297" name="note_1297" + href="#noteref_1297">1297.</a></dt> + + <dd class="tei tei-notetext">B. A. Hely, <span class= + "tei tei-q">“Notes on Totemism, etc., among the Western + Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">British New Guinea, Annual Report for + 1894-95</span></span>, pp. 54 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare M. Krieger, + <span class="tei tei-hi"><span style= + "font-style: italic">Neu-Guinea</span></span>, pp. 313 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1298" name="note_1298" + href="#noteref_1298">1298.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Reports of the Cambridge Anthropological + Expedition to Torres Straits</span></span>, v. 142 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1299" name="note_1299" + href="#noteref_1299">1299.</a></dt> + + <dd class="tei tei-notetext">Dr. Hahl, <span class= + "tei tei-q">“Über die Rechtsanschauungen der Eingeborenen eines + Teiles der Blanchebucht und des Innern der Gazelle + Halbinsel,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Nachrichten über Kaiser Wilhelms-Land und den + Bismarck-Archipel</span></span>, 1897, p. 80; O. Schellong, in + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, xxi. + (1889) p. 12.</dd> + + <dt class="tei tei-notelabel"><a id="note_1300" name="note_1300" + href="#noteref_1300">1300.</a></dt> + + <dd class="tei tei-notetext">P. A. Kleintitschen, <span class= + "tei tei-hi"><span style="font-style: italic">Die Küstenbewohner + der Gazellehalbinsel</span></span>, pp. 190, 238.</dd> + + <dt class="tei tei-notelabel"><a id="note_1301" name="note_1301" + href="#noteref_1301">1301.</a></dt> + + <dd class="tei tei-notetext">Rev. W. O'Ferrall, <span class= + "tei tei-q">“Native Stories from Santa Cruz and Reef + Islands,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxiv. (1904) pp. 223 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1302" name="note_1302" + href="#noteref_1302">1302.</a></dt> + + <dd class="tei tei-notetext">Father Lambert, <span class= + "tei tei-q">“Mœurs et superstitions de la tribu Belep,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xii. (1880) pp. 30, 68; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Mœurs et + superstitions des Néo-Calédoniens</span></span> (Nouméa, 1900), pp. + 94 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1303" name="note_1303" + href="#noteref_1303">1303.</a></dt> + + <dd class="tei tei-notetext">R. H. Codrington, <span class= + "tei tei-hi"><span style="font-style: italic">The + Melanesians</span></span>, pp. 43 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1304" name="note_1304" + href="#noteref_1304">1304.</a></dt> + + <dd class="tei tei-notetext">E. J. Eyre, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of + Expeditions</span></span>, ii. 339.</dd> + + <dt class="tei tei-notelabel"><a id="note_1305" name="note_1305" + href="#noteref_1305">1305.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 29. Specimens of this peculiar form of + speech are given by Mr. Dawson. For example, <span class= + "tei tei-q">“It will be very warm by and by”</span> was expressed + in the ordinary language <span class="tei tei-foreign"><span style= + "font-style: italic">Baawan kulluun</span></span>; in <span class= + "tei tei-q">“turn tongue”</span> it was <span class= + "tei tei-foreign"><span style="font-style: italic">Gnullewa gnatnæn + tirambuul</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1306" name="note_1306" + href="#noteref_1306">1306.</a></dt> + + <dd class="tei tei-notetext">Joseph Parker, in Brough Smyth's + <span class="tei tei-hi"><span style= + "font-style: italic">Aborigines of Victoria</span></span>, ii. + 156.</dd> + + <dt class="tei tei-notelabel"><a id="note_1307" name="note_1307" + href="#noteref_1307">1307.</a></dt> + + <dd class="tei tei-notetext">J. Macgillivray, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + Voyage of H. M. S. Rattlesnake</span></span> (London, 1852), ii. 10 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It is obvious that the + example given by the writer does not illustrate his general + statement. Apparently he means to say that Nuki is the son-in-law, + not the son, of the woman in question, and that the prohibition to + mention the names of persons standing in that relationship is + mutual.</dd> + + <dt class="tei tei-notelabel"><a id="note_1308" name="note_1308" + href="#noteref_1308">1308.</a></dt> + + <dd class="tei tei-notetext">Mrs. James Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The Booandik + Tribe</span></span>, p. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_1309" name="note_1309" + href="#noteref_1309">1309.</a></dt> + + <dd class="tei tei-notetext">D. Stewart, in E. M. Curr's + <span class="tei tei-hi"><span style= + "font-style: italic">Australian Race</span></span>, iii. 461.</dd> + + <dt class="tei tei-notelabel"><a id="note_1310" name="note_1310" + href="#noteref_1310">1310.</a></dt> + + <dd class="tei tei-notetext">C. W. Schürmann, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span> (Adelaide, 1879), p. 249.</dd> + + <dt class="tei tei-notelabel"><a id="note_1311" name="note_1311" + href="#noteref_1311">1311.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, pp. 27, 30 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 40. So among the Gowmditch-mara tribe of western Victoria the child + spoke his father's language, and not his mother's, when she + happened to be of another tribe (Fison and Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Kamilaroi and + Kurnai</span></span>, p. 276). Compare A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, pp. 250 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1312" name="note_1312" + href="#noteref_1312">1312.</a></dt> + + <dd class="tei tei-notetext">A. Hale, <span class="tei tei-q">“On + the Sakais,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xv. (1886) p. 291.</dd> + + <dt class="tei tei-notelabel"><a id="note_1313" name="note_1313" + href="#noteref_1313">1313.</a></dt> + + <dd class="tei tei-notetext">H. A. Coudreau, <span class= + "tei tei-hi"><span style="font-style: italic">La France + équinoxiale</span></span> (Paris, 1887), ii. 178.</dd> + + <dt class="tei tei-notelabel"><a id="note_1314" name="note_1314" + href="#noteref_1314">1314.</a></dt> + + <dd class="tei tei-notetext">De Rochefort, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire naturelle et + morale des Iles Antilles de l'Amerique</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Rotterdam, 1665), pp. 349 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; De la Borde, <span class= + "tei tei-q">“Relation de l'origine, etc., des Caraibs sauvages des + Isles Antilles de l'Amerique,”</span> pp. 4, 39 (<span class= + "tei tei-hi"><span style="font-style: italic">Recueil de divers + voyages faits en Afrique et en Amerique, qui n'ont point esté + encore publiez</span></span>, Paris, 1684); Lafitau, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs des sauvages + ameriquains</span></span>, i. 55. On the language of the Carib + women see also Jean Baptiste du Tertre, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire generale des + Isles de S. Christophe, de la Guadeloupe, de la Martinique et + autres dans l'Amerique</span></span> (Paris, 1654), p. 462; Labat, + <span class="tei tei-hi"><span style="font-style: italic">Nouveau + Voyage aux isles de l'Amerique</span></span> (Paris, 1713), vi. 127 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. N. Rat, <span class= + "tei tei-q">“The Carib Language,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxvii. (1898) pp. 311 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1315" name="note_1315" + href="#noteref_1315">1315.</a></dt> + + <dd class="tei tei-notetext">See C. Sapper, <span class= + "tei tei-q">“Mittelamericanische Caraiben,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Internationales + Archiv für Ethnographie</span></span>, x. (1897) pp. 56 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; and my article, + <span class="tei tei-q">“A Suggestion as to the Origin of Gender in + Language,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Fortnightly Review</span></span>, January + 1900, pp. 79-90; also <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, iv. 237 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1316" name="note_1316" + href="#noteref_1316">1316.</a></dt> + + <dd class="tei tei-notetext">P. Ehrenreich, <span class= + "tei tei-q">“Materialien zur Sprachenkunde Brasiliens,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, + xxvi. (1894) pp. 23-35.</dd> + + <dt class="tei tei-notelabel"><a id="note_1317" name="note_1317" + href="#noteref_1317">1317.</a></dt> + + <dd class="tei tei-notetext">Strabo, xi. 4. 8, p. 503.</dd> + + <dt class="tei tei-notelabel"><a id="note_1318" name="note_1318" + href="#noteref_1318">1318.</a></dt> + + <dd class="tei tei-notetext">G. Grey, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of Two + Expeditions of Discovery in North-West and Western + Australia</span></span> (London, 1841), ii. 232, 257. The writer is + here speaking especially of western Australia, but his statement + applies, with certain restrictions which will be mentioned + presently, to all parts of the continent. For evidence see D. + Collins, <span class="tei tei-hi"><span style= + "font-style: italic">Account of the English Colony in New South + Wales</span></span> (London, 1804), p. 390; Hueber, <span class= + "tei tei-q">“À travers l'Australie,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), Vme Série, ix. (1865) + p. 429; S. Gason, in <span class="tei tei-hi"><span style= + "font-style: italic">Native Tribes of South + Australia</span></span>, p. 275; K. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">Aborigines of + Victoria</span></span>, i. 120, ii. 297; A. L. P. Cameron, in + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xiv. (1885) p. 363; + E. M. Curr, <span class="tei tei-hi"><span style= + "font-style: italic">The Australian Race</span></span>, i. 88, 338, + ii. 195, iii. 22, 29, 139, 166, 596; J. D. Lang, <span class= + "tei tei-hi"><span style= + "font-style: italic">Queensland</span></span> (London, 1861), pp. + 367, 387, 388; C. Lumholtz, <span class="tei tei-hi"><span style= + "font-style: italic">Among Cannibals</span></span> (London, 1889), + p. 279; <span class="tei tei-hi"><span style= + "font-style: italic">Report on the Work of the Horn Scientific + Expedition to Central Australia</span></span> (London and + Melbourne, 1896), pp. 137, 168. More evidence is adduced + below.</dd> + + <dt class="tei tei-notelabel"><a id="note_1319" name="note_1319" + href="#noteref_1319">1319.</a></dt> + + <dd class="tei tei-notetext">On this latter motive see especially + the remarks of A. W. Howitt, in <span class= + "tei tei-hi"><span style="font-style: italic">Kamilaroi and + Kurnai</span></span>, p. 249. Compare also C. W. Schurmann, in + <span class="tei tei-hi"><span style="font-style: italic">Native + Tribes of South Australia</span></span>, p. 247; F. Bonney, in + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xiii. (1884) p. + 127.</dd> + + <dt class="tei tei-notelabel"><a id="note_1320" name="note_1320" + href="#noteref_1320">1320.</a></dt> + + <dd class="tei tei-notetext">A. Oldfield, <span class= + "tei tei-q">“The Aborigines of Australia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., iii. (1865) p. + 238.</dd> + + <dt class="tei tei-notelabel"><a id="note_1321" name="note_1321" + href="#noteref_1321">1321.</a></dt> + + <dd class="tei tei-notetext">A. Oldfield, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 240.</dd> + + <dt class="tei tei-notelabel"><a id="note_1322" name="note_1322" + href="#noteref_1322">1322.</a></dt> + + <dd class="tei tei-notetext">W. Stanbridge, <span class= + "tei tei-q">“On the Aborigines of Victoria,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Ethnological Society of London</span></span>, N.S., i. (1861) p. + 299.</dd> + + <dt class="tei tei-notelabel"><a id="note_1323" name="note_1323" + href="#noteref_1323">1323.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-q">“On some Australian Beliefs,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xiii. (1884) p. 191; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 440.</dd> + + <dt class="tei tei-notelabel"><a id="note_1324" name="note_1324" + href="#noteref_1324">1324.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 469.</dd> + + <dt class="tei tei-notelabel"><a id="note_1325" name="note_1325" + href="#noteref_1325">1325.</a></dt> + + <dd class="tei tei-notetext">G. F. Angas, <span class= + "tei tei-hi"><span style="font-style: italic">Savage Life and + Scenes in Australia and New Zealand</span></span> (London, 1847), + i. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_1326" name="note_1326" + href="#noteref_1326">1326.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, p. 498.</dd> + + <dt class="tei tei-notelabel"><a id="note_1327" name="note_1327" + href="#noteref_1327">1327.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, p. 526.</dd> + + <dt class="tei tei-notelabel"><a id="note_1328" name="note_1328" + href="#noteref_1328">1328.</a></dt> + + <dd class="tei tei-notetext">E. Clement, <span class= + "tei tei-q">“Ethnographical Notes on the Western Australian + Aborigines,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Internationales Archiv für + Ethnographie</span></span>, xvi. (1904) p. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_1329" name="note_1329" + href="#noteref_1329">1329.</a></dt> + + <dd class="tei tei-notetext">L. H. Morgan, <span class= + "tei tei-hi"><span style="font-style: italic">League of the + Iroquois</span></span> (Rochester, U.S., 1851), p. 175.</dd> + + <dt class="tei tei-notelabel"><a id="note_1330" name="note_1330" + href="#noteref_1330">1330.</a></dt> + + <dd class="tei tei-notetext">A. S. Gatschett, <span class= + "tei tei-hi"><span style="font-style: italic">The Klamath Indians + of South-Western Oregon</span></span> (Washington, 1890) + (<span class="tei tei-hi"><span style= + "font-style: italic">Contributions to North American + Ethnology</span></span>, vol. ii. pt. 1), p. xli; Chase, quoted by + H. H. Bancroft, <span class="tei tei-hi"><span style= + "font-style: italic">Native Races of the Pacific + States</span></span>, i. 357, note 76.</dd> + + <dt class="tei tei-notelabel"><a id="note_1331" name="note_1331" + href="#noteref_1331">1331.</a></dt> + + <dd class="tei tei-notetext">S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes of + California</span></span>, p. 33; compare p. 68.</dd> + + <dt class="tei tei-notelabel"><a id="note_1332" name="note_1332" + href="#noteref_1332">1332.</a></dt> + + <dd class="tei tei-notetext">S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 240.</dd> + + <dt class="tei tei-notelabel"><a id="note_1333" name="note_1333" + href="#noteref_1333">1333.</a></dt> + + <dd class="tei tei-notetext">F. A. Simons, <span class= + "tei tei-q">“An Exploration of the Goajira Peninsula, U.S. of + Colombia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, vii. (1885) p. 791.</dd> + + <dt class="tei tei-notelabel"><a id="note_1334" name="note_1334" + href="#noteref_1334">1334.</a></dt> + + <dd class="tei tei-notetext">M. Dobrizhoffer, <span class= + "tei tei-hi"><span style="font-style: italic">Historia de + Abiponibus</span></span>, ii. 301, 498. For more evidence of the + observance of this taboo among the American Indians see A. Woldt, + <span class="tei tei-hi"><span style="font-style: italic">Captain + Jacobsen's Reise an der Nordwestküste Americas</span></span> + (Leipsic, 1884), p. 57 (as to the Indians of the north-west coast); + W. Colquhoun Grant, <span class="tei tei-q">“Description of + Vancouver's Island,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Geographical + Society</span></span>, xxvii. (1857) p. 303 (as to Vancouver + Island); Capt. Wilson, <span class="tei tei-q">“Report on the + Indian Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Ethnological Society of + London</span></span>, N.S., iv. (1866) p. 286 (as to Vancouver + Island and neighbourhood); C. Hill Tout, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxv. (1905) p. 138; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The Far West, the + Land of the Salish and Déné</span></span>, p. 201; A. Ross, + <span class="tei tei-hi"><span style= + "font-style: italic">Adventures on the Oregon or Columbia + River</span></span>, p. 322; H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Tribes</span></span>, iv. 226 (as to the Bonaks of California); Ch. + N. Bell, <span class="tei tei-q">“The Mosquito Territory,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Geographical Society</span></span>, xxxii. (1862) p. + 255; A. Pinart, <span class="tei tei-q">“Les Indiens de l'Etat de + Panama,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue d'Ethnographie</span></span>, vi. (1887) + p. 56; G. C. Musters, in <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Geographical + Society</span></span>, xli. (1871) p. 68 (as to Patagonia). More + evidence is adduced below.</dd> + + <dt class="tei tei-notelabel"><a id="note_1335" name="note_1335" + href="#noteref_1335">1335.</a></dt> + + <dd class="tei tei-notetext">See P. S. Pallas, <span class= + "tei tei-hi"><span style="font-style: italic">Reise durch + verschiedene Provinzen des russischen Reichs</span></span>, iii. 76 + (Samoyeds); J. W. Breeks, <span class="tei tei-hi"><span style= + "font-style: italic">Account of the Primitive Tribes and Monuments + of the Nīlagiris</span></span> (London, 1873), p. 19; W. E. + Marshall, <span class="tei tei-hi"><span style= + "font-style: italic">Travels amongst the Todas</span></span>, p. + 177; W. H. R. Rivers, <span class="tei tei-hi"><span style= + "font-style: italic">The Todas</span></span>, pp. 462, 496, 626; + Plan de Carpin (de Plano Carpini), <span class= + "tei tei-hi"><span style="font-style: italic">Relation des Mongols + ou Tartares</span></span>, ed. D'Avezac, cap. iii. § iii.; H. + Duveyrier, <span class="tei tei-hi"><span style= + "font-style: italic">Exploration du Sahara, les Touareg du + nord</span></span> (Paris, 1864), p. 415; Lieut. S. C. Holland, + <span class="tei tei-q">“The Ainos,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, iii. (1874) p. 238; J. + Batchelor, <span class="tei tei-hi"><span style= + "font-style: italic">The Ainu and their Folk-lore</span></span> + (London, 1901), pp. 252, 564; J. M. Hildebrandt, <span class= + "tei tei-q">“Ethnographische Notizen über Wakamba und ihre + Nachbarn,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, x. + (1878) p. 405; A. C. Hollis, <span class="tei tei-hi"><span style= + "font-style: italic">The Nandi</span></span>, p. 71; F. + Blumentritt, <span class="tei tei-hi"><span style= + "font-style: italic">Versuch einer Ethnographie der + Philippinen</span></span> (Gotha, 1882), p. 38 (<span class= + "tei tei-hi"><span style="font-style: italic">Petermann's + Mittheilungen, Ergänzungsheft</span></span>, No. 67); N. Fontana, + <span class="tei tei-q">“On the Nicobar Isles,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Asiatick + Researches</span></span>, iii. (London, 1799) p. 154; W. H. + Furness, <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore in Borneo</span></span> + (Wallingford, Pennsylvania, 1899), p. 26; A. van Gennep, + <span class="tei tei-hi"><span style="font-style: italic">Tabou et + totémisme à Madagascar</span></span>, pp. 70 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + E. Calder, <span class="tei tei-q">“Native Tribes of + Tasmania,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, iii. (1874) p. 23; J. Bonwick, + <span class="tei tei-hi"><span style="font-style: italic">Daily + Life of the Tasmanians</span></span>, pp. 97, 145, 183.</dd> + + <dt class="tei tei-notelabel"><a id="note_1336" name="note_1336" + href="#noteref_1336">1336.</a></dt> + + <dd class="tei tei-notetext">H. Duveyrier, <span class= + "tei tei-hi"><span style="font-style: italic">Exploration du + Sahara, les Touareg du nord</span></span>, p. 431.</dd> + + <dt class="tei tei-notelabel"><a id="note_1337" name="note_1337" + href="#noteref_1337">1337.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_1338" name="note_1338" + href="#noteref_1338">1338.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, <span class= + "tei tei-hi"><span style="font-style: italic">Komm herüber und hilf + uns!</span></span> iii. (Barmen, 1898) p. 24; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style= + "font-style: italic">Nachrichten über Kaiser Wilhelms-Land und den + Bismarck-Archipel</span></span>, 1897, p. 92.</dd> + + <dt class="tei tei-notelabel"><a id="note_1339" name="note_1339" + href="#noteref_1339">1339.</a></dt> + + <dd class="tei tei-notetext">Dr. L. Loria, <span class= + "tei tei-q">“Notes on the ancient War Customs of the Natives of + Logea,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">British New Guinea, Annual Report for + 1894-95</span></span>, pp. 45, 46 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Compare M. Krieger, <span class="tei tei-hi"><span style= + "font-style: italic">Neu-Guinea</span></span>, p. 322.</dd> + + <dt class="tei tei-notelabel"><a id="note_1340" name="note_1340" + href="#noteref_1340">1340.</a></dt> + + <dd class="tei tei-notetext">Myron Eels, <span class= + "tei tei-q">“The Twana, Chemakum, and Klallam Indians of Washington + Territory,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Annual Report of the Smithsonian Institute for + 1887</span></span>, part i. p. 656.</dd> + + <dt class="tei tei-notelabel"><a id="note_1341" name="note_1341" + href="#noteref_1341">1341.</a></dt> + + <dd class="tei tei-notetext">Baron C. C. von der Decken, + <span class="tei tei-hi"><span style="font-style: italic">Reisen in + Ost-Afrika</span></span> (Leipsic, 1869-1871), ii. 25; R. Andree, + <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographische Parallelen und + Vergleiche</span></span>, pp. 182 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1342" name="note_1342" + href="#noteref_1342">1342.</a></dt> + + <dd class="tei tei-notetext">S. L. Hinde and H. Hinde, <span class= + "tei tei-hi"><span style="font-style: italic">The last of the + Masai</span></span> (London, 1901), p. 50; Sir H. Johnston, + <span class="tei tei-hi"><span style="font-style: italic">The + Uganda Protectorate</span></span>, ii. 826.</dd> + + <dt class="tei tei-notelabel"><a id="note_1343" name="note_1343" + href="#noteref_1343">1343.</a></dt> + + <dd class="tei tei-notetext">W. Wyatt, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 165.</dd> + + <dt class="tei tei-notelabel"><a id="note_1344" name="note_1344" + href="#noteref_1344">1344.</a></dt> + + <dd class="tei tei-notetext">D. Collins, <span class= + "tei tei-hi"><span style="font-style: italic">Account of the + English Colony in New South Wales</span></span> (London, 1804), p. + 392.</dd> + + <dt class="tei tei-notelabel"><a id="note_1345" name="note_1345" + href="#noteref_1345">1345.</a></dt> + + <dd class="tei tei-notetext">P. Beveridge, <span class= + "tei tei-q">“Notes on the Dialects, Habits, and Mythology of the + Lower Murray Aborigines,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Royal Society of Victoria</span></span>, vi. 20 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1346" name="note_1346" + href="#noteref_1346">1346.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Description + of the Natives of King George's Sound (Swan River) and adjoining + Country,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the R. Geographical + Society</span></span>, i. (1832) pp. 46 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1347" name="note_1347" + href="#noteref_1347">1347.</a></dt> + + <dd class="tei tei-notetext">W. E. Roth, <span class= + "tei tei-hi"><span style="font-style: italic">North Queensland + Ethnography, Bulletin No. 5</span></span> (Brisbane, 1903), § 72, + p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_1348" name="note_1348" + href="#noteref_1348">1348.</a></dt> + + <dd class="tei tei-notetext">G. F. Angas, <span class= + "tei tei-hi"><span style="font-style: italic">Savage Life and + Scenes in Australia and New Zealand</span></span> (London, 1847), + ii. 228.</dd> + + <dt class="tei tei-notelabel"><a id="note_1349" name="note_1349" + href="#noteref_1349">1349.</a></dt> + + <dd class="tei tei-notetext">J. F. Lafitau, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs des sauvages + ameriquains</span></span>, ii. 434; R. Southey, <span class= + "tei tei-hi"><span style="font-style: italic">History of + Brazil</span></span>, iii. 894 (referring to Roger Williams).</dd> + + <dt class="tei tei-notelabel"><a id="note_1350" name="note_1350" + href="#noteref_1350">1350.</a></dt> + + <dd class="tei tei-notetext">Charlevoix, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de la + Nouvelle France</span></span>, vi. 109.</dd> + + <dt class="tei tei-notelabel"><a id="note_1351" name="note_1351" + href="#noteref_1351">1351.</a></dt> + + <dd class="tei tei-notetext">S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes of + California</span></span>, p. 349; Myron Eels, <span class= + "tei tei-q">“The Twana, Chemakum, and Klallam Indians of Washington + Territory,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Annual Report of the Smithsonian Institute for + 1887</span></span>, p. 656.</dd> + + <dt class="tei tei-notelabel"><a id="note_1352" name="note_1352" + href="#noteref_1352">1352.</a></dt> + + <dd class="tei tei-notetext">S. L. Hinde and H. Hinde, <span class= + "tei tei-hi"><span style="font-style: italic">The Last of the + Masai</span></span>, p. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_1353" name="note_1353" + href="#noteref_1353">1353.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_1354" name="note_1354" + href="#noteref_1354">1354.</a></dt> + + <dd class="tei tei-notetext">H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, i. 248. Compare K. F. v. Baer und Gr. + v. Helmersen, <span class="tei tei-hi"><span style= + "font-style: italic">Beiträge zur Kenntniss des russischen Reiches + und der angränzenden Länder Asiens</span></span>, i. (St. + Petersburg, 1839), p. 108 (as to the Kenayens of Cook's Inlet and + the neighbourhood).</dd> + + <dt class="tei tei-notelabel"><a id="note_1355" name="note_1355" + href="#noteref_1355">1355.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Calendar History of the Kiowa Indians,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Seventeenth Annual Report of the Bureau of + American Ethnology</span></span>, part i. (Washington, 1898) p. + 231.</dd> + + <dt class="tei tei-notelabel"><a id="note_1356" name="note_1356" + href="#noteref_1356">1356.</a></dt> + + <dd class="tei tei-notetext">F. de Azara, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages dans + l'Amérique Méridionale</span></span> (Paris, 1808), ii. 153 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1357" name="note_1357" + href="#noteref_1357">1357.</a></dt> + + <dd class="tei tei-notetext">P. Lozano, <span class= + "tei tei-hi"><span style="font-style: italic">Descripcion + chorographica</span></span>, etc., <span class= + "tei tei-hi"><span style="font-style: italic">del Gran + Chaco</span></span> (Cordova, 1733), p. 70.</dd> + + <dt class="tei tei-notelabel"><a id="note_1358" name="note_1358" + href="#noteref_1358">1358.</a></dt> + + <dd class="tei tei-notetext">E. H. Man, <span class= + "tei tei-q">“Notes on the Nicobarese,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxviii. (1899) p. 261. Elsewhere I have + suggested that mourning costume in general may have been adopted + with this intention. See <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xv. (1886) pp. 73, 98 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1359" name="note_1359" + href="#noteref_1359">1359.</a></dt> + + <dd class="tei tei-notetext">J. Enderli, <span class= + "tei tei-q">“Zwei Jahre bei den Tchuktschen und Korjaken,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Petermanns Mitteilungen</span></span>, xlix. + (1903) p. 257.</dd> + + <dt class="tei tei-notelabel"><a id="note_1360" name="note_1360" + href="#noteref_1360">1360.</a></dt> + + <dd class="tei tei-notetext">R. Brough Smyth, <span class= + "tei tei-hi"><span style="font-style: italic">Aborigines of + Victoria</span></span>, ii. 266.</dd> + + <dt class="tei tei-notelabel"><a id="note_1361" name="note_1361" + href="#noteref_1361">1361.</a></dt> + + <dd class="tei tei-notetext">E. J. Eyre, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of + Expeditions of Discovery</span></span>, ii. 354 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1362" name="note_1362" + href="#noteref_1362">1362.</a></dt> + + <dd class="tei tei-notetext">J. Macgillivray, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + Voyage of H.M.S. Rattlesnake</span></span> (London, 1852), ii. 10 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1363" name="note_1363" + href="#noteref_1363">1363.</a></dt> + + <dd class="tei tei-notetext">J. Bulmer, in Brough Smyth's + <span class="tei tei-hi"><span style= + "font-style: italic">Aborigines of Victoria</span></span>, ii. + 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_1364" name="note_1364" + href="#noteref_1364">1364.</a></dt> + + <dd class="tei tei-notetext">H. E. A. Meyer, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 199, compare p. xxix.</dd> + + <dt class="tei tei-notelabel"><a id="note_1365" name="note_1365" + href="#noteref_1365">1365.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 43. Mr. Howitt mentions the case of a + native who arbitrarily substituted the name <span class= + "tei tei-foreign"><span style= + "font-style: italic">nobler</span></span> (<span class= + "tei tei-q">“spirituous liquor”</span>) for <span class= + "tei tei-foreign"><span style= + "font-style: italic">yan</span></span> (<span class= + "tei tei-q">“water”</span>) because Yan was the name of a man who + had recently died (<span class="tei tei-hi"><span style= + "font-style: italic">Kamilaroi and Kurnai</span></span>, p. + 249).</dd> + + <dt class="tei tei-notelabel"><a id="note_1366" name="note_1366" + href="#noteref_1366">1366.</a></dt> + + <dd class="tei tei-notetext">M. Dobrizhoffer, <span class= + "tei tei-hi"><span style="font-style: italic">Historia de + Abiponibus</span></span> (Vienna, 1784), ii. 199, 301.</dd> + + <dt class="tei tei-notelabel"><a id="note_1367" name="note_1367" + href="#noteref_1367">1367.</a></dt> + + <dd class="tei tei-notetext">H. Ten Kate, <span class= + "tei tei-q">“Notes ethnographiques sur les Comanches,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Revue + d'Ethnographie</span></span>, iv. (1885) p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_1368" name="note_1368" + href="#noteref_1368">1368.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Calendar History of the Kiowa Indians,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Seventeenth Annual Report of the Bureau of + American Ethnology</span></span>, part i. (Washington, 1898) p. + 231.</dd> + + <dt class="tei tei-notelabel"><a id="note_1369" name="note_1369" + href="#noteref_1369">1369.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe in a letter to me dated + Mengo, Uganda, 17th February 1904.</dd> + + <dt class="tei tei-notelabel"><a id="note_1370" name="note_1370" + href="#noteref_1370">1370.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Masai</span></span> (Oxford, 1905), pp. 304 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to the Masai customs in this respect see also above, pp. <a href= + "#Pg354" class="tei tei-ref">354</a> <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + <a href="#Pg356" class="tei tei-ref">356</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1371" name="note_1371" + href="#noteref_1371">1371.</a></dt> + + <dd class="tei tei-notetext">J. H. W. van der Miesen, <span class= + "tei tei-q">“Een en ander over Boeroe,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xlvi. + (1902) p. 455.</dd> + + <dt class="tei tei-notelabel"><a id="note_1372" name="note_1372" + href="#noteref_1372">1372.</a></dt> + + <dd class="tei tei-notetext">Sir William Macgregor, <span class= + "tei tei-hi"><span style="font-style: italic">British New + Guinea</span></span> (London, 1897), p. 79.</dd> + + <dt class="tei tei-notelabel"><a id="note_1373" name="note_1373" + href="#noteref_1373">1373.</a></dt> + + <dd class="tei tei-notetext">C. G. Seligmann, <span class= + "tei tei-hi"><span style="font-style: italic">The Melanesians of + British New Guinea</span></span> (Cambridge, 1910), pp. + 629-631.</dd> + + <dt class="tei tei-notelabel"><a id="note_1374" name="note_1374" + href="#noteref_1374">1374.</a></dt> + + <dd class="tei tei-notetext">F. W. Christian, <span class= + "tei tei-hi"><span style="font-style: italic">The Caroline + Islands</span></span> (London, 1899), p. 366.</dd> + + <dt class="tei tei-notelabel"><a id="note_1375" name="note_1375" + href="#noteref_1375">1375.</a></dt> + + <dd class="tei tei-notetext">F. A. de Roepstorff, <span class= + "tei tei-q">“Tiomberombi, a Nicobar Tale,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Asiatic Society of Bengal</span></span>, liii. (1884) pt. i. pp. 24 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In some tribes apparently + the names of the dead are only tabooed in the presence of their + relations. See C. Hill-Tout, in <span class="tei tei-q">“Report of + the Committee on the Ethnological Survey of Canada,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Report of + the British Association for the Advancement of + Science</span></span>, Bradford, 1900, p. 484; G. Brown, + <span class="tei tei-hi"><span style= + "font-style: italic">Melanesians and Polynesians</span></span> + (London, 1910), p. 399. But in the great majority of the accounts + which I have consulted no such limitation of the taboo is + mentioned.</dd> + + <dt class="tei tei-notelabel"><a id="note_1376" name="note_1376" + href="#noteref_1376">1376.</a></dt> + + <dd class="tei tei-notetext">A. S. Gatschet, <span class= + "tei tei-hi"><span style="font-style: italic">The Klamath Indians + of South-Western Oregon</span></span> (Washington, 1890), p. xli. + (<span class="tei tei-hi"><span style= + "font-style: italic">Contributions to North American + Ethnology</span></span>, vol. ii. pt. I).</dd> + + <dt class="tei tei-notelabel"><a id="note_1377" name="note_1377" + href="#noteref_1377">1377.</a></dt> + + <dd class="tei tei-notetext">P. Beveridge, <span class= + "tei tei-q">“Of the Aborigines inhabiting the great Lacustrine and + Riverine Depression of the Lower Murray,”</span> etc., <span class= + "tei tei-hi"><span style="font-style: italic">Journal and + Proceedings of the Royal Society of New South Wales for + 1883</span></span>, vol. xvii. p. 65. The custom of changing common + words on the death of persons who bore them as their names seems + also to have been observed by the Tasmanians. See J. Bonwick, + <span class="tei tei-hi"><span style="font-style: italic">Daily + Life of the Tasmanians</span></span>, p. 145.</dd> + + <dt class="tei tei-notelabel"><a id="note_1378" name="note_1378" + href="#noteref_1378">1378.</a></dt> + + <dd class="tei tei-notetext">G. Grey, <span class= + "tei tei-hi"><span style="font-style: italic">Journals of two + Expeditions of Discovery in North-West and Western + Australia</span></span>, ii. 231 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1379" name="note_1379" + href="#noteref_1379">1379.</a></dt> + + <dd class="tei tei-notetext">J. Dawson, <span class= + "tei tei-hi"><span style="font-style: italic">Australian + Aborigines</span></span>, p. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_1380" name="note_1380" + href="#noteref_1380">1380.</a></dt> + + <dd class="tei tei-notetext">C. W. Schürmann, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 247.</dd> + + <dt class="tei tei-notelabel"><a id="note_1381" name="note_1381" + href="#noteref_1381">1381.</a></dt> + + <dd class="tei tei-notetext">H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, iii. 156.</dd> + + <dt class="tei tei-notelabel"><a id="note_1382" name="note_1382" + href="#noteref_1382">1382.</a></dt> + + <dd class="tei tei-notetext">Myron Eels, <span class= + "tei tei-q">“The Twana, Chemakum, and Klallam Indians of Washington + Territory,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Annual Report of the Smithsonian Institution + for 1887</span></span>, p. 656.</dd> + + <dt class="tei tei-notelabel"><a id="note_1383" name="note_1383" + href="#noteref_1383">1383.</a></dt> + + <dd class="tei tei-notetext">S. R. M'Caw, <span class= + "tei tei-q">“Mortuary Customs of the Puyallups,”</span> + <span class="tei tei-hi"><span style="font-style: italic">The + American Antiquarian and Oriental Journal</span></span>, viii. + (1886) p. 235.</dd> + + <dt class="tei tei-notelabel"><a id="note_1384" name="note_1384" + href="#noteref_1384">1384.</a></dt> + + <dd class="tei tei-notetext">J. F. Lafitau, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs des sauvages + ameriquains</span></span> (Paris, 1724), ii. 434. Charlevoix merely + says that the taboo on the names of the dead lasted <span class= + "tei tei-q">“a certain time”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Histoire de la + Nouvelle France</span></span>, vi. 109). <span class="tei tei-q">“A + good long while”</span> is the phrase used by Captain J. G. Bourke + in speaking of the same custom among the Apaches (<span class= + "tei tei-hi"><span style="font-style: italic">On the Border with + Crook</span></span>, p. 132).</dd> + + <dt class="tei tei-notelabel"><a id="note_1385" name="note_1385" + href="#noteref_1385">1385.</a></dt> + + <dd class="tei tei-notetext">Gabriel Sagard, <span class= + "tei tei-hi"><span style="font-style: italic">Le Grand Voyage du + pays des Hurons</span></span>, Nouvelle Édition (Paris, 1865), p. + 202. The original edition of Sagard's book was published at Paris + in 1632.</dd> + + <dt class="tei tei-notelabel"><a id="note_1386" name="note_1386" + href="#noteref_1386">1386.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1636, p. + 131; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, 1642, pp. 53, 85; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, 1644, pp. 66 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Canadian reprint, Quebec, 1858).</dd> + + <dt class="tei tei-notelabel"><a id="note_1387" name="note_1387" + href="#noteref_1387">1387.</a></dt> + + <dd class="tei tei-notetext">Daniel W. Harmon, quoted by Rev. + Jedidiah Morse, <span class="tei tei-hi"><span style= + "font-style: italic">Report to the Secretary of War of the United + States on Indian Affairs</span></span> (New-Haven, 1822), Appendix, + p. 345. The custom seems now to be extinct. It is not mentioned by + Father A. G. Morice in his accounts of the tribe (in <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Canadian Institute</span></span>, Third Series, vol. vii. 1888-89; + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Canadian + Institute</span></span>, vol. iv. 1892-93; <span class= + "tei tei-hi"><span style="font-style: italic">Annual Archaeological + Report</span></span>, Toronto, 1905).</dd> + + <dt class="tei tei-notelabel"><a id="note_1388" name="note_1388" + href="#noteref_1388">1388.</a></dt> + + <dd class="tei tei-notetext">Ch. Wilkes, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + United States Exploring Expedition</span></span> (New York, 1851), + iv. 453.</dd> + + <dt class="tei tei-notelabel"><a id="note_1389" name="note_1389" + href="#noteref_1389">1389.</a></dt> + + <dd class="tei tei-notetext">E. J. Jessen, <span class= + "tei tei-hi"><span style="font-style: italic">De Finnorum + Lapponumque Norwegicorum religione pagana</span></span>, pp. 33 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (bound up with C. Leemius, + <span class="tei tei-hi"><span style="font-style: italic">De + Lapponibus Finmarchiae eorumque lingua, vita, et religione pristina + commentatio</span></span>, Copenhagen, 1767).</dd> + + <dt class="tei tei-notelabel"><a id="note_1390" name="note_1390" + href="#noteref_1390">1390.</a></dt> + + <dd class="tei tei-notetext">Major S. C. Macpherson, <span class= + "tei tei-hi"><span style="font-style: italic">Memorials of Service + in India</span></span> (London, 1865), pp. 72 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1391" name="note_1391" + href="#noteref_1391">1391.</a></dt> + + <dd class="tei tei-notetext">C. Spiess, <span class= + "tei tei-q">“Einiges über die Bedeutung der Personennamen der + Evheer in Togo-Gebiete,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen des + Seminars für orientalische Sprachen zu Berlin</span></span>, vi. + (1903) Dritte Abtheilung, pp. 56 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1392" name="note_1392" + href="#noteref_1392">1392.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Yoruba-speaking + Peoples of the Slave Coast</span></span>, p. 152; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">The + Ewe-speaking Peoples of the Slave Coast</span></span>, pp. 153 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the former passage the + writer says nothing about the child's name. In the latter he merely + says that an ancestor is supposed to have sent the child, who + accordingly commonly takes the name of that ancestor. But the + analogy of other peoples makes it highly probable that, as Col. + Ellis himself states in his later work (<span class= + "tei tei-hi"><span style="font-style: italic">The Yoruba-speaking + Peoples</span></span>), the ancestor is believed to be incarnate in + the child. That the Yoruba child takes the name of the ancestor who + has come to life again in him is definitely stated by A. Dieterich + in <span class="tei tei-hi"><span style="font-style: italic">Archiv + für Religionswissenschaft</span></span>, viii. (1904) p. 20, + referring to <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Missionskunde und + Religionswissenschaft</span></span>, xv. (1900) p. 17, a work to + which I have not access. Dieterich's account of the subject of + rebirth (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 18-21) deserves to + be consulted.</dd> + + <dt class="tei tei-notelabel"><a id="note_1393" name="note_1393" + href="#noteref_1393">1393.</a></dt> + + <dd class="tei tei-notetext">J. Roscoe, <span class= + "tei tei-q">“Further Notes on the Manners and Customs of the + Baganda,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxii. (1902) p. 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_1394" name="note_1394" + href="#noteref_1394">1394.</a></dt> + + <dd class="tei tei-notetext">C. Mauch, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen im Inneren von + Süd-Afrika</span></span> (Gotha, 1874), p. 43 (<span class= + "tei tei-hi"><span style="font-style: italic">Petermann's + Mittheilungen, Ergänsungsheft</span></span>, No. 37).</dd> + + <dt class="tei tei-notelabel"><a id="note_1395" name="note_1395" + href="#noteref_1395">1395.</a></dt> + + <dd class="tei tei-notetext">Sir R. C. Temple, in <span class= + "tei tei-hi"><span style="font-style: italic">Census of India, + 1901</span></span>, vol. iii. 207, 212.</dd> + + <dt class="tei tei-notelabel"><a id="note_1396" name="note_1396" + href="#noteref_1396">1396.</a></dt> + + <dd class="tei tei-notetext">Plan de Carpin (de Plano Carpini), + <span class="tei tei-hi"><span style="font-style: italic">Relation + des Mongols ou Tartares</span></span>, ed. D'Avezac, cap. iii. § + iii. The writer's statement (<span class="tei tei-q">“<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">nec nomen proprium ejus usque ad tertiam + generationem audet aliquis nominare</span></span>”</span>) is not + very clear.</dd> + + <dt class="tei tei-notelabel"><a id="note_1397" name="note_1397" + href="#noteref_1397">1397.</a></dt> + + <dd class="tei tei-notetext">P. Labbé, <span class= + "tei tei-hi"><span style="font-style: italic">Un Bagne russe, l'île + de Sakhaline</span></span> (Paris, 1903), p. 166.</dd> + + <dt class="tei tei-notelabel"><a id="note_1398" name="note_1398" + href="#noteref_1398">1398.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, part i. + (Washington, 1899), pp. 363 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 365, 368, 371, 377, 379, + 424 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1399" name="note_1399" + href="#noteref_1399">1399.</a></dt> + + <dd class="tei tei-notetext">On the doctrine of the reincarnation + of ancestors in their descendants see E. B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> ii. 3-5, who observes with + great probability that <span class="tei tei-q">“among the lower + races generally the renewal of old family names by giving them to + new-born children may always be suspected of involving some such + thought.”</span> See further <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, iii. + 297-299.</dd> + + <dt class="tei tei-notelabel"><a id="note_1400" name="note_1400" + href="#noteref_1400">1400.</a></dt> + + <dd class="tei tei-notetext">H. H. Bancroft, <span class= + "tei tei-hi"><span style="font-style: italic">Native Races of the + Pacific States</span></span>, i. 248.</dd> + + <dt class="tei tei-notelabel"><a id="note_1401" name="note_1401" + href="#noteref_1401">1401.</a></dt> + + <dd class="tei tei-notetext">G. Taplin, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 19.</dd> + + <dt class="tei tei-notelabel"><a id="note_1402" name="note_1402" + href="#noteref_1402">1402.</a></dt> + + <dd class="tei tei-notetext">H. E. A. Meyer, in <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South Australia</span></span>, p. 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_1403" name="note_1403" + href="#noteref_1403">1403.</a></dt> + + <dd class="tei tei-notetext">Some of the Indians of Guiana bring + food and drink to their dead so long as the flesh remains on the + bones; when it has mouldered away, they conclude that the man + himself has departed. See A. Biet, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage de la France + équinoxiale en l'Isle de Cayenne</span></span> (Paris, 1664), p. + 392. The Alfoors or Toradjas of central Celebes believe that the + souls of the dead cannot enter the spirit-land until all the flesh + has been removed from their bones; till that has been done, the + gods (<span class="tei tei-foreign"><span style= + "font-style: italic">lamoa</span></span>) in the other world could + not bear the stench of the corpse. Accordingly at a great festival + the bodies of all who have died within a certain time are dug up + and the decaying flesh scraped from the bones. See A. C. Kruijt, + <span class="tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xxxix. + (1895) pp. 26, 32 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Het wezen van het Heidendom te + Posso,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> xlvii. (1903) p. 32. The + Matacos Indians of the Gran Chaco believe that the soul of a dead + man does not pass down into the nether world until his body is + decomposed or burnt. See J. Pelleschi, <span class= + "tei tei-hi"><span style="font-style: italic">Los Indios + Matacos</span></span> (Buenos Ayres, 1897), p. 102. These ideas + perhaps explain the widespread custom of disinterring the dead + after a certain time and disposing of their bones otherwise.</dd> + + <dt class="tei tei-notelabel"><a id="note_1404" name="note_1404" + href="#noteref_1404">1404.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span>, pp. 498-508.</dd> + + <dt class="tei tei-notelabel"><a id="note_1405" name="note_1405" + href="#noteref_1405">1405.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, pp. 98 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1406" name="note_1406" + href="#noteref_1406">1406.</a></dt> + + <dd class="tei tei-notetext">A. Cecchi, <span class= + "tei tei-hi"><span style="font-style: italic">Da Zeila alle + frontiere del Caffa</span></span>, ii. (Rome, 1885) p. 551.</dd> + + <dt class="tei tei-notelabel"><a id="note_1407" name="note_1407" + href="#noteref_1407">1407.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-q">“The Bahima,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the Royal + Anthropological Institute</span></span>, xxxvii. (1907) p. 96.</dd> + + <dt class="tei tei-notelabel"><a id="note_1408" name="note_1408" + href="#noteref_1408">1408.</a></dt> + + <dd class="tei tei-notetext">J. F. Cunningham, <span class= + "tei tei-hi"><span style="font-style: italic">Uganda and its + Peoples</span></span> (London, 1905), pp. 14, 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_1409" name="note_1409" + href="#noteref_1409">1409.</a></dt> + + <dd class="tei tei-notetext">De la Loubere, <span class= + "tei tei-hi"><span style="font-style: italic">Du royaume de + Siam</span></span> (Amsterdam, 1691), i. 306; Pallegoix, + <span class="tei tei-hi"><span style="font-style: italic">Royaume + Thai ou Siam</span></span>, i. 260.</dd> + + <dt class="tei tei-notelabel"><a id="note_1410" name="note_1410" + href="#noteref_1410">1410.</a></dt> + + <dd class="tei tei-notetext">J. S. Polack, <span class= + "tei tei-hi"><span style="font-style: italic">Manners and Customs + of the New Zealanders</span></span> (London, 1840), ii. 127, note + 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_1411" name="note_1411" + href="#noteref_1411">1411.</a></dt> + + <dd class="tei tei-notetext">A. Fytche, <span class= + "tei tei-hi"><span style="font-style: italic">Burma Past and + Present</span></span> (London, 1878), i. 238.</dd> + + <dt class="tei tei-notelabel"><a id="note_1412" name="note_1412" + href="#noteref_1412">1412.</a></dt> + + <dd class="tei tei-notetext">J. Edkins, <span class= + "tei tei-hi"><span style="font-style: italic">Religion in + China</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1878), p. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_1413" name="note_1413" + href="#noteref_1413">1413.</a></dt> + + <dd class="tei tei-notetext">Ch. Dallet, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Église + de Corée</span></span>, i. p. xxiv.; Mrs. Bishop, <span class= + "tei tei-hi"><span style="font-style: italic">Korea and her + Neighbours</span></span> (London, 1898), i. 48. The custom is now + obsolete (G. N. Curzon, <span class="tei tei-hi"><span style= + "font-style: italic">Problems of the Far East</span></span>, + Westminster, 1896, p. 155 note).</dd> + + <dt class="tei tei-notelabel"><a id="note_1414" name="note_1414" + href="#noteref_1414">1414.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Notice sur le + Cambodge</span></span> (Paris, 1875), p. 22; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Le + Cambodge</span></span>, i. (Paris, 1900) p. 58.</dd> + + <dt class="tei tei-notelabel"><a id="note_1415" name="note_1415" + href="#noteref_1415">1415.</a></dt> + + <dd class="tei tei-notetext">K. F. Holle, <span class= + "tei tei-q">“Snippers van den Regent van Galoeh,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvii. (1882) p. 101.</dd> + + <dt class="tei tei-notelabel"><a id="note_1416" name="note_1416" + href="#noteref_1416">1416.</a></dt> + + <dd class="tei tei-notetext">N. P. Wilken en J. A. Schwarz, + <span class="tei tei-q">“Allerlei over het land en volk van Bolaang + Mongondou,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, xi. (1867) p. 356.</dd> + + <dt class="tei tei-notelabel"><a id="note_1417" name="note_1417" + href="#noteref_1417">1417.</a></dt> + + <dd class="tei tei-notetext">S. Roos, <span class= + "tei tei-q">“Bijdrage tot de Kennis van Taal, Land, en Volk op het + eiland Soemba,”</span> p. 70, <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxvi. Compare J. H. F. + Kohlbrugge, <span class="tei tei-q">“Naamgeving in + Insulinde,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsche-Indië</span></span>, ii. (1900) p. 173.</dd> + + <dt class="tei tei-notelabel"><a id="note_1418" name="note_1418" + href="#noteref_1418">1418.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg335" class= + "tei tei-ref">335</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1419" name="note_1419" + href="#noteref_1419">1419.</a></dt> + + <dd class="tei tei-notetext">J. Shooter, <span class= + "tei tei-hi"><span style="font-style: italic">The Kafirs of Natal + and the Zulu Country</span></span>, pp. 221 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + David Leslie, <span class="tei tei-hi"><span style= + "font-style: italic">Among the Zulus and + Amatongas</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Edinburgh, 1875), pp. + 172-179; J. Macdonald, <span class="tei tei-q">“Manners, Customs, + Superstitions, and Religions of South African Tribes,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xx. (1891) p. 131. + The account in the text is based mainly on Leslie's description, + which is by far the fullest.</dd> + + <dt class="tei tei-notelabel"><a id="note_1420" name="note_1420" + href="#noteref_1420">1420.</a></dt> + + <dd class="tei tei-notetext">D. Tyerman and G. Bennet, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Voyages + and Travels</span></span> (London, 1831), ii. 525 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + Sibree, <span class="tei tei-hi"><span style= + "font-style: italic">The Great African Island</span></span> + (London, 1880), pp. 150 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Curiosities of Words connected with + Royalty and Chieftainship,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Antananarivo Annual + and Madagascar Magazine</span></span>, No. xi. (Christmas, 1887) + pp. 308 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxi. (1887) pp. 226 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> On the custom of tabooing + royal or chiefly names in Madagascar, see A. van Gennep, + <span class="tei tei-hi"><span style="font-style: italic">Tabou et + totémisme à Madagascar</span></span> (Paris, 1904), pp. 104 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1421" name="note_1421" + href="#noteref_1421">1421.</a></dt> + + <dd class="tei tei-notetext">V. Noel, <span class="tei tei-q">“Île + de Madagascar, recherches sur les Sakkalava,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), IIme Série, xx. (1843) + pp. 303-306. Compare A. Grandidier, <span class="tei tei-q">“Les + Rites funéraires chez les Malgaches,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue + d'Ethnographie</span></span>, v. (1886) p. 224; A. Walen, + <span class="tei tei-q">“The Sakalava,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Antananarivo Annual + and Madagascar Magazine</span></span>, vol. ii., Reprint of the + Second Four Numbers (Antananarivo, 1896), p. 242; A. van Gennep, + <span class="tei tei-hi"><span style="font-style: italic">Tabou et + totémisme à Madagascar</span></span>, pp. 110 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Amongst the Sakalavas it is forbidden to mention the name of any + dead person. See A. Voeltzkow, <span class="tei tei-q">“Vom + Morondava zum Mangoky, Reiseskizzen aus West-Madagascar,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift der Gesellschaft für Erdkunde zu + Berlin</span></span>, xxxi. (1896) p. 118.</dd> + + <dt class="tei tei-notelabel"><a id="note_1422" name="note_1422" + href="#noteref_1422">1422.</a></dt> + + <dd class="tei tei-notetext">R. Baron, <span class="tei tei-q">“The + Bara,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Antananarivo Annual and Madagascar + Magazine</span></span>, vol. ii., Reprint of the Second Four + Numbers (Antananarivo, 1896), p. 83.</dd> + + <dt class="tei tei-notelabel"><a id="note_1423" name="note_1423" + href="#noteref_1423">1423.</a></dt> + + <dd class="tei tei-notetext">A. Grandidier, <span class= + "tei tei-q">“Madagascar,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), Vme Série, xvii. + (1869) pp. 401 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The writer is here speaking + specially of the Sakalavas, though his remarks appear to be of + general application.</dd> + + <dt class="tei tei-notelabel"><a id="note_1424" name="note_1424" + href="#noteref_1424">1424.</a></dt> + + <dd class="tei tei-notetext">J. S. Polack, <span class= + "tei tei-hi"><span style="font-style: italic">Manners and Customs + of the New Zealanders</span></span>, i. 37 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ii. 126 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare E. Tregear, + <span class="tei tei-q">“The Maoris of New Zealand,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xix. (1890) p. + 123.</dd> + + <dt class="tei tei-notelabel"><a id="note_1425" name="note_1425" + href="#noteref_1425">1425.</a></dt> + + <dd class="tei tei-notetext">Captain J. Cook, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages</span></span> + (London, 1809), vi. 155 (Third Voyage). Compare Captain James + Wilson, <span class="tei tei-hi"><span style= + "font-style: italic">Missionary Voyage to the Southern Pacific + Ocean</span></span> (London, 1799), p. 366; W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> iii. 101.</dd> + + <dt class="tei tei-notelabel"><a id="note_1426" name="note_1426" + href="#noteref_1426">1426.</a></dt> + + <dd class="tei tei-notetext">Vancouver, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage of Discovery + to the North Pacific Ocean and round the World</span></span> + (London, 1798), i. 135.</dd> + + <dt class="tei tei-notelabel"><a id="note_1427" name="note_1427" + href="#noteref_1427">1427.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">United States Exploring Expedition, + Ethnography and Philology</span></span>, by Horatio Hale + (Philadelphia, 1846), pp. 288 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1428" name="note_1428" + href="#noteref_1428">1428.</a></dt> + + <dd class="tei tei-notetext">G. Brown, D.D., <span class= + "tei tei-hi"><span style="font-style: italic">Melanesians and + Polynesians</span></span> (London, 1910), p. 280.</dd> + + <dt class="tei tei-notelabel"><a id="note_1429" name="note_1429" + href="#noteref_1429">1429.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Lexiphanes</span></span>, 10. The + inscriptional and other evidence of this Greek superstition was + first brought to the notice of anthropologists by Mr. W. R. Paton + in an interesting article, <span class="tei tei-q">“The Holy Names + of the Eleusinian Priests,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">International + Folk-lore Congress, 1891, Papers and Transactions</span></span>, + pp. 202-214. Compare E. Maass, <span class= + "tei tei-hi"><span style="font-style: italic">Orpheus</span></span> + (Munich, 1895), p. 70; Aug. Mommsen, <span class= + "tei tei-hi"><span style="font-style: italic">Feste der Stadt Athen + im Altertum</span></span> (Leipsic, 1898), pp. 253-255; P. Foucart, + <span class="tei tei-hi"><span style="font-style: italic">Les + Grands Mystères d'Eleusis</span></span> (Paris, 1900), pp. 28-31. + The two last writers shew that, contrary to what we might have + expected, the custom appears not to have been very ancient.</dd> + + <dt class="tei tei-notelabel"><a id="note_1430" name="note_1430" + href="#noteref_1430">1430.</a></dt> + + <dd class="tei tei-notetext">G. Kaibel, <span class= + "tei tei-hi"><span style="font-style: italic">Epigrammata Graeca ex + lapidibus conlecta</span></span>, No. 863; Ἐφημερὶς ἀρχαιολογική, + 1883, col. 79 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> From the latter of these + inscriptions we learn that the name might be made public after the + priest's death. Further, a reference of Eunapius (<span class= + "tei tei-hi"><span style="font-style: italic">Vitae + sophistarum</span></span>, p. 475 of the Didot edition) shews that + the name was revealed to the initiated. In the essay cited in the + preceding note Mr. W. R. Paton assumes that it was the new and + sacred name which was kept secret and committed to the sea. The + case is not clear, but both the evidence and the probability seem + to me in favour of the view that it was rather the old everyday + name of the priest or priestess which was put away at his or her + consecration. If, as is not improbable, these sacred personages had + to act the parts of gods and goddesses at the mysteries, it might + well be deemed indecorous and even blasphemous to recall the vulgar + names by which they had been known in the familiar intercourse of + daily life. If our clergy, to suppose an analogous case, had to + personate the most exalted beings of sacred history, it would + surely be grossly irreverent to address them by their ordinary + names during the performance of their solemn functions.</dd> + + <dt class="tei tei-notelabel"><a id="note_1431" name="note_1431" + href="#noteref_1431">1431.</a></dt> + + <dd class="tei tei-notetext">H. Seidel, <span class= + "tei tei-q">“Der Yew'e Dienst im Togolande,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift für + afrikanische und oceanische Sprachen</span></span>, iii. (1897) pp. + 161-173; H. Klose, <span class="tei tei-hi"><span style= + "font-style: italic">Togo unter deutscher Flagge</span></span> + (Berlin, 1899), pp. 197-205. Compare Lieut. Herold, <span class= + "tei tei-q">“Bericht betreffend religiöse Anschauungen und + Gebräuche der deutschen Ewe-Neger,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen aus den + deutschen Schutzgebieten</span></span>, v. (1892) p. 146; J. + Spieth, <span class="tei tei-q">“Der Jehve Dienst der + Evhe-Neger,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen der Geographischen Gesellschaft + zu Jena</span></span>, xii. (1893) pp. 83-88; C. Spiess, + <span class="tei tei-q">“Religionsbegriffe der Evheer in + Westafrika,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen des Seminars für orientalische + Sprachen zu Berlin</span></span>, vi. (1903) Dritte Abtheilung, p. + 126.</dd> + + <dt class="tei tei-notelabel"><a id="note_1432" name="note_1432" + href="#noteref_1432">1432.</a></dt> + + <dd class="tei tei-notetext">Spencer and Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span>, p. 227.</dd> + + <dt class="tei tei-notelabel"><a id="note_1433" name="note_1433" + href="#noteref_1433">1433.</a></dt> + + <dd class="tei tei-notetext">G. Timkowski, <span class= + "tei tei-hi"><span style="font-style: italic">Travels of the + Russian Mission through Mongolia to China</span></span> (London, + 1827), ii. 348.</dd> + + <dt class="tei tei-notelabel"><a id="note_1434" name="note_1434" + href="#noteref_1434">1434.</a></dt> + + <dd class="tei tei-notetext">J. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in South + Africa, Second Journey</span></span> (London, 1822), ii. 204 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1435" name="note_1435" + href="#noteref_1435">1435.</a></dt> + + <dd class="tei tei-notetext">P. Rascher, <span class= + "tei tei-q">“Die Sulka, ein Beitrag zur Ethnographie + Neu-Pommern,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Archiv für Anthropologie</span></span>, xxix. + (1904) p. 216. Compare R. Parkinson, <span class= + "tei tei-hi"><span style="font-style: italic">Dreissig Jahre in der + Südsee</span></span>, p. 198.</dd> + + <dt class="tei tei-notelabel"><a id="note_1436" name="note_1436" + href="#noteref_1436">1436.</a></dt> + + <dd class="tei tei-notetext">Washington Matthews, <span class= + "tei tei-q">“The Mountain Chant, a Navajo Ceremony,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Fifth + Annual Report of the Bureau of Ethnology</span></span> (Washington, + 1887), pp. 386 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1437" name="note_1437" + href="#noteref_1437">1437.</a></dt> + + <dd class="tei tei-notetext">L. H. Morgan, <span class= + "tei tei-hi"><span style="font-style: italic">League of the + Iroquois</span></span> (Rochester, U.S., 1851), pp. 167 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The writer derives the + prohibition to tell tales of wonder in summer <span class= + "tei tei-q">“from a vague and indefinable dread.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1438" name="note_1438" + href="#noteref_1438">1438.</a></dt> + + <dd class="tei tei-notetext">H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Tribes</span></span>, iii. 314, 492.</dd> + + <dt class="tei tei-notelabel"><a id="note_1439" name="note_1439" + href="#noteref_1439">1439.</a></dt> + + <dd class="tei tei-notetext">K. Vetter, in <span class= + "tei tei-hi"><span style="font-style: italic">Mittheilungen der + Geographischen Gesellschaft zu Jena</span></span>, xii. (1893) p. + 95; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Komm herüber und hilf + uns!</span></span> ii. (Barmen, 1898) p. 26; B. Hagen, <span class= + "tei tei-hi"><span style="font-style: italic">Unter den + Papuas</span></span> (Wiesbaden, 1898), p. 270. On myths or magical + tales told as spells to produce the effects which they describe, + compare F. Kauffmann, <span class="tei tei-hi"><span style= + "font-style: italic">Balder</span></span> (Strasburg, 1902), pp. + 299 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; C. Fossey, <span class= + "tei tei-hi"><span style="font-style: italic">La Magie + assyrienne</span></span> (Paris, 1902), pp. 95-97.</dd> + + <dt class="tei tei-notelabel"><a id="note_1440" name="note_1440" + href="#noteref_1440">1440.</a></dt> + + <dd class="tei tei-notetext">Fr. Boas, <span class="tei tei-q">“The + Social Organization and the Secret Societies of the Kwakiutl + Indians,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Report of the U.S. National Museum for + 1895</span></span>, pp. 396, 418 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 503, 504. Compare <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, iii. 333 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 517 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1441" name="note_1441" + href="#noteref_1441">1441.</a></dt> + + <dd class="tei tei-notetext">Xenophanes, quoted by Eusebius, + <span class="tei tei-hi"><span style= + "font-style: italic">Praeparatio Evangelii</span></span>, xiii. 13, + pp. 269 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, ed. Heinichen, and by + Clement of Alexandria, <span class="tei tei-hi"><span style= + "font-style: italic">Strom.</span></span> vii. 4, pp. 840 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, ed. Potter; H. Diels, + <span class="tei tei-hi"><span style="font-style: italic">Die + Fragmente der Vorsokratiker</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Berlin, 1906-1910), i. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_1442" name="note_1442" + href="#noteref_1442">1442.</a></dt> + + <dd class="tei tei-notetext">A. Erman, <span class= + "tei tei-hi"><span style="font-style: italic">Ägypten und + ägyptisches Leben im Altertum</span></span>, pp. 359-362; A. + Wiedemann, <span class="tei tei-hi"><span style= + "font-style: italic">Die Religion der alten Ägypter</span></span>, + pp. 29-32; G. Maspero, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire ancienne des peuples de l'Orient + classique: les origines</span></span>, pp. 162-164; R. V. Lanzone, + <span class="tei tei-hi"><span style= + "font-style: italic">Dizionario di mitologia egizia</span></span> + (Turin, 1881-1884), pp. 818-822; E. A. Wallis Budge, <span class= + "tei tei-hi"><span style="font-style: italic">The Book of the + Dead</span></span> (London, 1895), pp. lxxxix.-xci.; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Egyptian + Magic</span></span>, pp. 136 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">The Gods + of the Egyptians</span></span> (London, 1904), i. 360 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + abridged form of the story given in the text is based on a + comparison of these various versions, of which Erman's is slightly, + and Maspero's much curtailed. Mr. Budge's version is reproduced by + Mr. E. Clodd (<span class="tei tei-hi"><span style= + "font-style: italic">Tom Tit Tot</span></span>, pp. 180 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_1443" name="note_1443" + href="#noteref_1443">1443.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Études de mythologie + et d'archéologie égyptienne</span></span> (Paris, 1893), ii. 297 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1444" name="note_1444" + href="#noteref_1444">1444.</a></dt> + + <dd class="tei tei-notetext">E. Lefébure, <span class= + "tei tei-q">“La Vertu et la vie du nom en Égypte,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mélusine</span></span>, viii. (1897) coll. 227 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare A. Erman, + <span class="tei tei-hi"><span style="font-style: italic">Ägypten + und ägyptisches Leben im Altertum</span></span>, pp. 472 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. A. Wallis Budge, + <span class="tei tei-hi"><span style="font-style: italic">Egyptian + Magic</span></span>, pp. 157 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1445" name="note_1445" + href="#noteref_1445">1445.</a></dt> + + <dd class="tei tei-notetext">Lucan, <span class= + "tei tei-hi"><span style= + "font-style: italic">Pharsalia</span></span>, vi. 730 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1446" name="note_1446" + href="#noteref_1446">1446.</a></dt> + + <dd class="tei tei-notetext">E. W. Lane, <span class= + "tei tei-hi"><span style="font-style: italic">Manners and Customs + of the Ancient Egyptians</span></span> (Paisley and London, 1895), + ch. xii. p. 273.</dd> + + <dt class="tei tei-notelabel"><a id="note_1447" name="note_1447" + href="#noteref_1447">1447.</a></dt> + + <dd class="tei tei-notetext">E. Doutté, <span class= + "tei tei-hi"><span style="font-style: italic">Magie et religion + dans l'Afrique du nord</span></span>, p. 130.</dd> + + <dt class="tei tei-notelabel"><a id="note_1448" name="note_1448" + href="#noteref_1448">1448.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, vi. (Leyden, 1910) p. 1126.</dd> + + <dt class="tei tei-notelabel"><a id="note_1449" name="note_1449" + href="#noteref_1449">1449.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxviii. 18; Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn.</span></span> + iii. 9; Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ii. 351; Plutarch, + <span class="tei tei-hi"><span style="font-style: italic">Quaest. + Rom.</span></span> 61. According to Servius (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>) + it was forbidden by the pontifical law to mention any Roman god by + his proper name, lest it should be profaned. Compare Festus, p. + 106, ed. C. O. Müller: <span class="tei tei-q">“<span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Indigetes dii quorum nomina vulgari non + licet</span></span>.”</span> On the other hand the Romans were + careful, for the sake of good omen, to choose men with lucky names, + like Valerius, Salvius, Statorius, to open any enterprise of + moment, such as to lead the sacrificial victims in a religious + procession or to be the first to answer to their names in a levy or + a census. See Cicero, <span class="tei tei-hi"><span style= + "font-style: italic">De divinatione</span></span>, i. 45. 102 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Festus, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Lacus Lucrinus,”</span> p. 121, ed. C. O. + Müller; Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xxviii. 22; Tacitus, + <span class="tei tei-hi"><span style= + "font-style: italic">Histor.</span></span> iv. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_1450" name="note_1450" + href="#noteref_1450">1450.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> iii. 65; Solinus, i. 4 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Macrobius, <span class="tei tei-hi"><span style= + "font-style: italic">Sat.</span></span> iii. 9, 3, and 5; Servius, + on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> i. 277; Joannes Lydus, + <span class="tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, iv. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_1451" name="note_1451" + href="#noteref_1451">1451.</a></dt> + + <dd class="tei tei-notetext">F. Fossey, <span class= + "tei tei-hi"><span style="font-style: italic">La Magie + assyrienne</span></span> (Paris, 1902), pp. 58, 95.</dd> + + <dt class="tei tei-notelabel"><a id="note_1452" name="note_1452" + href="#noteref_1452">1452.</a></dt> + + <dd class="tei tei-notetext">T. de Pauly, <span class= + "tei tei-hi"><span style="font-style: italic">Description + ethnographique des peuples de la Russie</span></span> (St. + Petersburg, 1862), <span class="tei tei-hi"><span style= + "font-style: italic">Peuples ouralo-altaïques</span></span>, p. + 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_1453" name="note_1453" + href="#noteref_1453">1453.</a></dt> + + <dd class="tei tei-notetext">M. Martin, <span class= + "tei tei-q">“Description of the Western Islands of + Scotland,”</span> in Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, iii. 579 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to the Flannan Islands see also Sir J. Sinclair's <span class= + "tei tei-hi"><span style="font-style: italic">Statistical Account + of Scotland</span></span>, xix. (Edinburgh, 1797), p. 283.</dd> + + <dt class="tei tei-notelabel"><a id="note_1454" name="note_1454" + href="#noteref_1454">1454.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Superstitions of the + Highlands and Islands of Scotland</span></span> (Glasgow, 1900), p. + 239.</dd> + + <dt class="tei tei-notelabel"><a id="note_1455" name="note_1455" + href="#noteref_1455">1455.</a></dt> + + <dd class="tei tei-notetext">Miss Morag Cameron, <span class= + "tei tei-q">“Highland Fisher-folk and their Superstitions,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xiv. (1903) p. + 304.</dd> + + <dt class="tei tei-notelabel"><a id="note_1456" name="note_1456" + href="#noteref_1456">1456.</a></dt> + + <dd class="tei tei-notetext">A. Edmonston, <span class= + "tei tei-hi"><span style="font-style: italic">Zetland + Islands</span></span> (Edinburgh, 1809), ii. 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_1457" name="note_1457" + href="#noteref_1457">1457.</a></dt> + + <dd class="tei tei-notetext">Ch. Rogers, <span class= + "tei tei-hi"><span style="font-style: italic">Social Life in + Scotland</span></span> (Edinburgh, 1884-1886), iii. 218.</dd> + + <dt class="tei tei-notelabel"><a id="note_1458" name="note_1458" + href="#noteref_1458">1458.</a></dt> + + <dd class="tei tei-notetext">W. Gregor, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore of the + North-East of Scotland</span></span>, pp. 199-201.</dd> + + <dt class="tei tei-notelabel"><a id="note_1459" name="note_1459" + href="#noteref_1459">1459.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Traditions, + Customs, and Superstitions of the Lewis,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, vi. (1895) p. 170; + Miss A. Goodrich-Freer, <span class="tei tei-q">“The Powers of Evil + in the Outer Hebrides,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore</span></span>, + x. (1899) p. 265.</dd> + + <dt class="tei tei-notelabel"><a id="note_1460" name="note_1460" + href="#noteref_1460">1460.</a></dt> + + <dd class="tei tei-notetext">J. Mackenzie, <span class= + "tei tei-hi"><span style="font-style: italic">Ten Years north of + the Orange River</span></span> (Edinburgh, 1871), p. 151, note + 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_1461" name="note_1461" + href="#noteref_1461">1461.</a></dt> + + <dd class="tei tei-notetext">J. G. Campbell, <span class= + "tei tei-hi"><span style="font-style: italic">Witchcraft and Second + Sight in the Highlands and Islands of Scotland</span></span> + (Glasgow, 1902), pp. 184 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1462" name="note_1462" + href="#noteref_1462">1462.</a></dt> + + <dd class="tei tei-notetext">J. Rhys, <span class="tei tei-q">“Manx + Folk-lore and Superstitions,”</span> <span class= + "tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, iii. (1892) p. + 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_1463" name="note_1463" + href="#noteref_1463">1463.</a></dt> + + <dd class="tei tei-notetext">A. Bosquet, <span class= + "tei tei-hi"><span style="font-style: italic">La Normandie + romanesque et merveilleuse</span></span> (Paris and Rouen, 1845), + p. 308.</dd> + + <dt class="tei tei-notelabel"><a id="note_1464" name="note_1464" + href="#noteref_1464">1464.</a></dt> + + <dd class="tei tei-notetext">J. G. Gmelin, <span class= + "tei tei-hi"><span style="font-style: italic">Reise durch + Sibirien</span></span>, ii. (Göttingen, 1752), p. 277</dd> + + <dt class="tei tei-notelabel"><a id="note_1465" name="note_1465" + href="#noteref_1465">1465.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Bavaria, Landes- und Volkskunde des + Königreichs Bayern</span></span>, ii. (Munich, 1863), p. 304.</dd> + + <dt class="tei tei-notelabel"><a id="note_1466" name="note_1466" + href="#noteref_1466">1466.</a></dt> + + <dd class="tei tei-notetext">Tettau und Temme, <span class= + "tei tei-hi"><span style="font-style: italic">Die Volkssagen + Ostpreussens, Litthauens und Westpreussens</span></span> (Berlin, + 1837), p. 281.</dd> + + <dt class="tei tei-notelabel"><a id="note_1467" name="note_1467" + href="#noteref_1467">1467.</a></dt> + + <dd class="tei tei-notetext">W. Witzschel, <span class= + "tei tei-hi"><span style="font-style: italic">Sagen, Sitten, und + Gebräuche aus Thüringen</span></span>, p. 175, § 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_1468" name="note_1468" + href="#noteref_1468">1468.</a></dt> + + <dd class="tei tei-notetext">K. Bartsch, <span class= + "tei tei-hi"><span style="font-style: italic">Sagen, Märchen, und + Gebräuche aus Meklenburg</span></span>, ii. p. 246, §§ 1273, + 1274.</dd> + + <dt class="tei tei-notelabel"><a id="note_1469" name="note_1469" + href="#noteref_1469">1469.</a></dt> + + <dd class="tei tei-notetext">A. Kuhn, <span class= + "tei tei-hi"><span style="font-style: italic">Märkische Sagen und + Märchen</span></span>, p. 378, § 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_1470" name="note_1470" + href="#noteref_1470">1470.</a></dt> + + <dd class="tei tei-notetext">B. Thorpe, <span class= + "tei tei-hi"><span style="font-style: italic">Northern + Mythology</span></span>, ii. 83 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; L. + Lloyd, <span class="tei tei-hi"><span style= + "font-style: italic">Peasant Life in Sweden</span></span> (London, + 1870), p. 251.</dd> + + <dt class="tei tei-notelabel"><a id="note_1471" name="note_1471" + href="#noteref_1471">1471.</a></dt> + + <dd class="tei tei-notetext">R. F. Kaindl, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Huzulen</span></span> (Vienna, 1894), p. 103; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Viehzucht und Viehzauber in den + Ostkarpaten,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxix. (1896) p. + 387.</dd> + + <dt class="tei tei-notelabel"><a id="note_1472" name="note_1472" + href="#noteref_1472">1472.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span>, <span class= + "tei tei-q">“Neue Beiträge zur Ethnologie und Volkskunde der + Huzulen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxix. (1896) p. 73.</dd> + + <dt class="tei tei-notelabel"><a id="note_1473" name="note_1473" + href="#noteref_1473">1473.</a></dt> + + <dd class="tei tei-notetext">C. Leemius, <span class= + "tei tei-hi"><span style="font-style: italic">De Lapponibus + Finmarchiae eorumque lingua, vita, et religione pristina + commentatio</span></span> (Copenhagen, 1767), pp. 502 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1474" name="note_1474" + href="#noteref_1474">1474.</a></dt> + + <dd class="tei tei-notetext">M. A. Castren, <span class= + "tei tei-hi"><span style="font-style: italic">Vorlesungen über die + finnische Mythologie</span></span> (St. Petersburg, 1853), p. + 201.</dd> + + <dt class="tei tei-notelabel"><a id="note_1475" name="note_1475" + href="#noteref_1475">1475.</a></dt> + + <dd class="tei tei-notetext">Varonen, reported by Hon. J. + Abercromby in <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, ii. (1891) pp. 245 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1476" name="note_1476" + href="#noteref_1476">1476.</a></dt> + + <dd class="tei tei-notetext">Boecler-Kreutzwald, <span class= + "tei tei-hi"><span style="font-style: italic">Der Ehsten + abergläubische Gebräuche, Weisen und Gewohnheiten</span></span>, p. + 120.</dd> + + <dt class="tei tei-notelabel"><a id="note_1477" name="note_1477" + href="#noteref_1477">1477.</a></dt> + + <dd class="tei tei-notetext">P. Labbé, <span class= + "tei tei-hi"><span style="font-style: italic">Un Bagne russe, l'île + de Sakhaline</span></span> (Paris, 1903), p. 231.</dd> + + <dt class="tei tei-notelabel"><a id="note_1478" name="note_1478" + href="#noteref_1478">1478.</a></dt> + + <dd class="tei tei-notetext">G. W. Steller, <span class= + "tei tei-hi"><span style="font-style: italic">Beschreibung von dem + Lande Kamtschatka</span></span> (Frankfort and Leipsic, 1774), p. + 276.</dd> + + <dt class="tei tei-notelabel"><a id="note_1479" name="note_1479" + href="#noteref_1479">1479.</a></dt> + + <dd class="tei tei-notetext">G. W. Steller, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 91; compare <span class= + "tei tei-hi"><span style="font-style: italic">ib.</span></span> pp. + 129, 130.</dd> + + <dt class="tei tei-notelabel"><a id="note_1480" name="note_1480" + href="#noteref_1480">1480.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Sacred Formulas of the Cherokees,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Seventh Annual Report + of the Bureau of Ethnology</span></span> (Washington, 1892), p. + 352. Compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Myths of the Cherokee,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Nineteenth Annual + Report of the Bureau of American Ethnology</span></span>, Part i. + (Washington, 1900) p. 295.</dd> + + <dt class="tei tei-notelabel"><a id="note_1481" name="note_1481" + href="#noteref_1481">1481.</a></dt> + + <dd class="tei tei-notetext">E. W. Nelson, <span class= + "tei tei-q">“The Eskimo about Bering Strait,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Eighteenth Annual + Report of the Bureau of American Ethnology</span></span>, Part i. + (Washington, 1899) p. 438.</dd> + + <dt class="tei tei-notelabel"><a id="note_1482" name="note_1482" + href="#noteref_1482">1482.</a></dt> + + <dd class="tei tei-notetext">F. Boas, <span class="tei tei-q">“The + Eskimo of Baffin Land and Hudson Bay,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin of the + American Museum of Natural History</span></span>, xv. (1901) p. + 148.</dd> + + <dt class="tei tei-notelabel"><a id="note_1483" name="note_1483" + href="#noteref_1483">1483.</a></dt> + + <dd class="tei tei-notetext">J. Teit, <span class="tei tei-q">“The + Thompson Indians of British Columbia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Memoir of the + American Museum of Natural History, The Jesup North Pacific + Expedition</span></span>, vol. i. part iv. (April 1900) p. + 374.</dd> + + <dt class="tei tei-notelabel"><a id="note_1484" name="note_1484" + href="#noteref_1484">1484.</a></dt> + + <dd class="tei tei-notetext">J. Wellhausen, <span class= + "tei tei-hi"><span style="font-style: italic">Reste arabischen + Heidentums</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Berlin, 1897), p. + 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_1485" name="note_1485" + href="#noteref_1485">1485.</a></dt> + + <dd class="tei tei-notetext">A. Certeux et E. H. Carnoy, + <span class="tei tei-hi"><span style="font-style: italic">L'Algérie + traditionnelle</span></span> (Paris and Algiers, 1884), pp. 172, + 175.</dd> + + <dt class="tei tei-notelabel"><a id="note_1486" name="note_1486" + href="#noteref_1486">1486.</a></dt> + + <dd class="tei tei-notetext">Father Picarda, <span class= + "tei tei-q">“Autour de Mandéra,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Missions + Catholiques</span></span>, xviii. (1886) p. 227.</dd> + + <dt class="tei tei-notelabel"><a id="note_1487" name="note_1487" + href="#noteref_1487">1487.</a></dt> + + <dd class="tei tei-notetext">J. J. Monteiro, <span class= + "tei tei-hi"><span style="font-style: italic">Angola and the River + Congo</span></span> (London, 1875), ii. 116.</dd> + + <dt class="tei tei-notelabel"><a id="note_1488" name="note_1488" + href="#noteref_1488">1488.</a></dt> + + <dd class="tei tei-notetext">J. Mackenzie, <span class= + "tei tei-hi"><span style="font-style: italic">Ten Years north of + the Orange River</span></span> (Edinburgh, 1871), p. 151; C. R. + Conder, in <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xvi. (1887) p. 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_1489" name="note_1489" + href="#noteref_1489">1489.</a></dt> + + <dd class="tei tei-notetext">H. B. Johnstone, <span class= + "tei tei-q">“Notes on the Customs of the Tribes occupying Mombasa + Sub-district, British East Africa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxii. (1902) p. 268.</dd> + + <dt class="tei tei-notelabel"><a id="note_1490" name="note_1490" + href="#noteref_1490">1490.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, v. (Leyden, 1907) p. 691.</dd> + + <dt class="tei tei-notelabel"><a id="note_1491" name="note_1491" + href="#noteref_1491">1491.</a></dt> + + <dd class="tei tei-notetext">A. F. Mockler-Ferryman, <span class= + "tei tei-hi"><span style="font-style: italic">British + Nigeria</span></span> (London, 1902), p. 285.</dd> + + <dt class="tei tei-notelabel"><a id="note_1492" name="note_1492" + href="#noteref_1492">1492.</a></dt> + + <dd class="tei tei-notetext">J. Irle, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Herero</span></span> (Gütersloh, 1906), p. 133.</dd> + + <dt class="tei tei-notelabel"><a id="note_1493" name="note_1493" + href="#noteref_1493">1493.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), p. 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_1494" name="note_1494" + href="#noteref_1494">1494.</a></dt> + + <dd class="tei tei-notetext">H. F. Standing, <span class= + "tei tei-q">“Malagasy <span class="tei tei-foreign"><span style= + "font-style: italic">fady</span></span>,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Antananarivo Annual + and Madagascar Magazine</span></span>, vol. ii., <span class= + "tei tei-hi"><span style="font-style: italic">Reprint of the Second + Four Numbers</span></span> (Antananarivo, 1896), p. 258.</dd> + + <dt class="tei tei-notelabel"><a id="note_1495" name="note_1495" + href="#noteref_1495">1495.</a></dt> + + <dd class="tei tei-notetext">H. F. Standing, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 263.</dd> + + <dt class="tei tei-notelabel"><a id="note_1496" name="note_1496" + href="#noteref_1496">1496.</a></dt> + + <dd class="tei tei-notetext">J. Sibree, <span class= + "tei tei-hi"><span style="font-style: italic">The Great African + Island</span></span>, pp. 307 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1497" name="note_1497" + href="#noteref_1497">1497.</a></dt> + + <dd class="tei tei-notetext">R. H. Nassau, <span class= + "tei tei-hi"><span style="font-style: italic">Fetichism in West + Africa</span></span> (London, 1904), pp. 381 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1498" name="note_1498" + href="#noteref_1498">1498.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Panjab Notes and Queries</span></span>, i. p. + 15, § 122.</dd> + + <dt class="tei tei-notelabel"><a id="note_1499" name="note_1499" + href="#noteref_1499">1499.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">North Indian Notes and Queries</span></span>, + i. p. 104, § 690.</dd> + + <dt class="tei tei-notelabel"><a id="note_1500" name="note_1500" + href="#noteref_1500">1500.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span> v. p. 133, § 372.</dd> + + <dt class="tei tei-notelabel"><a id="note_1501" name="note_1501" + href="#noteref_1501">1501.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 142 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1502" name="note_1502" + href="#noteref_1502">1502.</a></dt> + + <dd class="tei tei-notetext">S. Mateer, <span class= + "tei tei-hi"><span style="font-style: italic">Native Life in + Travancore</span></span>, pp. 320 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1503" name="note_1503" + href="#noteref_1503">1503.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">North Indian Notes and Queries</span></span>, + v. p. 133, § 372.</dd> + + <dt class="tei tei-notelabel"><a id="note_1504" name="note_1504" + href="#noteref_1504">1504.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 212.</dd> + + <dt class="tei tei-notelabel"><a id="note_1505" name="note_1505" + href="#noteref_1505">1505.</a></dt> + + <dd class="tei tei-notetext">W. Crooke in <span class= + "tei tei-hi"><span style="font-style: italic">North Indian Notes + and Queries</span></span>, i. p. 70, § 579; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Tribes + and Castes of the North-Western Provinces and Oudh</span></span>, + iii. 249; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_1506" name="note_1506" + href="#noteref_1506">1506.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes and Castes of + the North-Western Provinces and Oudh</span></span>, iii. 314.</dd> + + <dt class="tei tei-notelabel"><a id="note_1507" name="note_1507" + href="#noteref_1507">1507.</a></dt> + + <dd class="tei tei-notetext">D. Sunder, <span class= + "tei tei-q">“Exorcism of Wild Animals in the Sundarbans,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Asiatic Society of Bengal</span></span>, lxxii. part iii. + (Calcutta, 1904) pp. 45 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_1508" name="note_1508" + href="#noteref_1508">1508.</a></dt> + + <dd class="tei tei-notetext">H. Mouhot, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in the + Central Parts of Indo-China</span></span> (London, 1864), i. 263 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1509" name="note_1509" + href="#noteref_1509">1509.</a></dt> + + <dd class="tei tei-notetext">Mgr Masson, in <span class= + "tei tei-hi"><span style="font-style: italic">Annales de la + Propagation de la Foi</span></span>, xxiv. (1852) p. 323. Compare + Le R. P. Cadière, <span class="tei tei-q">“Croyances et dictons + populaires de la vallée du Nguôn-son,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de l'École + Française d'Extrême-Orient</span></span>, i. (1901) p. 134.</dd> + + <dt class="tei tei-notelabel"><a id="note_1510" name="note_1510" + href="#noteref_1510">1510.</a></dt> + + <dd class="tei tei-notetext">E. Young, <span class= + "tei tei-hi"><span style="font-style: italic">The Kingdom of the + Yellow Robe</span></span> (Westminster, 1898), p. 61.</dd> + + <dt class="tei tei-notelabel"><a id="note_1511" name="note_1511" + href="#noteref_1511">1511.</a></dt> + + <dd class="tei tei-notetext">N. Annandale, <span class= + "tei tei-q">“Primitive Beliefs and Customs of the Patani + Fishermen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Fasciculi Malayenses, + Anthropology</span></span>, part i. (April 1903) p. 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_1512" name="note_1512" + href="#noteref_1512">1512.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Notes sur le + Laos</span></span>, p. 113; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage dans le + Laos</span></span>, i. (Paris, 1895) p. 311. In the latter passage + the writer observes that the custom of giving conventional names to + common objects is very generally observed in Indo-China during the + prosecution of long and perilous journeys undertaken + periodically.</dd> + + <dt class="tei tei-notelabel"><a id="note_1513" name="note_1513" + href="#noteref_1513">1513.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span>, <span class= + "tei tei-q">“Les Tchames et leurs religions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue de l'Histoire + des Religions</span></span>, xxiv. (1891) p. 278. Compare A. + Cabaton, <span class="tei tei-hi"><span style= + "font-style: italic">Nouvelles Recherches sur les + Chams</span></span> (Paris, 1901), p. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_1514" name="note_1514" + href="#noteref_1514">1514.</a></dt> + + <dd class="tei tei-notetext">D. F. A. Hervey, in <span class= + "tei tei-hi"><span style="font-style: italic">Indian Notes and + Queries</span></span> (December 1886), p. 45, § 154.</dd> + + <dt class="tei tei-notelabel"><a id="note_1515" name="note_1515" + href="#noteref_1515">1515.</a></dt> + + <dd class="tei tei-notetext"><span class= + "tei tei-foreign"><span style= + "font-style: italic">Pantang</span></span> is equivalent to taboo. + In this sense it is used also by the Dyaks. See S. W. Tromp, + <span class="tei tei-q">“Een Dajaksch Feest,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + xxxix. (1890) pp. 31 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1516" name="note_1516" + href="#noteref_1516">1516.</a></dt> + + <dd class="tei tei-notetext">J. R. Logan, <span class= + "tei tei-q">“The Orang Binua of Johore,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Eastern Archipelago and Eastern Asia</span></span>, i. (1847) pp. + 249, 263-265; A. Bastian, <span class="tei tei-hi"><span style= + "font-style: italic">Die Völker des östlichen Asien</span></span>, + v. 37; H. Lake and H. J. Kelsall, <span class="tei tei-q">“The + Camphor Tree and Camphor Language of Johore,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Straits Branch of the Royal Asiatic Society</span></span>, No. 26 + (January 1894), pp. 39 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, pp. 212-214; W. W. Skeat and C. O. Blagden, + <span class="tei tei-hi"><span style="font-style: italic">Pagan + Races of the Malay Peninsula</span></span> (London, 1906), ii. + 414-431.</dd> + + <dt class="tei tei-notelabel"><a id="note_1517" name="note_1517" + href="#noteref_1517">1517.</a></dt> + + <dd class="tei tei-notetext">C. M. Pleyte, <span class= + "tei tei-q">“Herinneringen uit Oost-Indië,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift van het + koninklijk Nederlandsch Aardrijkskundig Genootschap</span></span>, + II Serie, xvii. (1900) pp. 27 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1518" name="note_1518" + href="#noteref_1518">1518.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore in + Borneo</span></span> (Wallingford, Pennsylvania, 1899; privately + printed), p. 27; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Home-life of Borneo + Head-hunters</span></span> (Philadelphia, 1902), p. 17. A special + language is also used in the search for camphor by some of the + natives of Sumatra. See Th. A. L. Heyting, <span class= + "tei tei-q">“Beschrijving der onder-afdeeling Groot-Mandeling en + Batang-Natal,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift van het Nederlandsch + Aardrijkskundig Genootschap</span></span>, Tweede Serie, xiv. + (1897) p. 276.</dd> + + <dt class="tei tei-notelabel"><a id="note_1519" name="note_1519" + href="#noteref_1519">1519.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">Home-life of Borneo + Head-hunters</span></span>, pp. 168 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1520" name="note_1520" + href="#noteref_1520">1520.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">Malay + Magic</span></span>, pp. 250, 253-260. In like manner the people of + Sikhim intensely dread all mining operations, believing that the + ores and veins of metals are the stored treasures of the + earth-spirits, who are enraged by the removal of these treasures + and visit the robbers with sickness, failure of crops, and other + calamities. Hence the Sikhimese leave the copper mines to be worked + by Nepaulese. See L. A. Waddell, <span class= + "tei tei-hi"><span style="font-style: italic">Among the + Himalayas</span></span> (Westminster, 1899), p. 101.</dd> + + <dt class="tei tei-notelabel"><a id="note_1521" name="note_1521" + href="#noteref_1521">1521.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 139 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1522" name="note_1522" + href="#noteref_1522">1522.</a></dt> + + <dd class="tei tei-notetext">W. W. Skeat, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 192 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1523" name="note_1523" + href="#noteref_1523">1523.</a></dt> + + <dd class="tei tei-notetext">N. Annandale, <span class= + "tei tei-q">“Primitive Beliefs and Customs of the Patani + Fishermen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Fasciculi Malayenses, + Anthropology</span></span>, part i. (April 1903) pp. 84-86.</dd> + + <dt class="tei tei-notelabel"><a id="note_1524" name="note_1524" + href="#noteref_1524">1524.</a></dt> + + <dd class="tei tei-notetext">C. Snouck Hurgronje, <span class= + "tei tei-hi"><span style="font-style: italic">De + Atjèhers</span></span> (Batavia and Leyden, 1893-1894), i. + 303.</dd> + + <dt class="tei tei-notelabel"><a id="note_1525" name="note_1525" + href="#noteref_1525">1525.</a></dt> + + <dd class="tei tei-notetext">J. L. van der Toorn, <span class= + "tei tei-q">“Het animisme bij den Minangkabauer der Padangsche + Bovenlanden,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxix. (1890) p. 100. As to + the superstitions of gold-washers among the Gayos of Sumatra, see + C. Snouck Hurgronje, <span class="tei tei-hi"><span style= + "font-style: italic">Het Gajoland en zijne Bewoners</span></span> + (Batavia, 1903), pp. 361 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1526" name="note_1526" + href="#noteref_1526">1526.</a></dt> + + <dd class="tei tei-notetext">M. T. H. Perelaer, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographische + Beschrijving der Dajaks</span></span> (Zalt-Bommel, 1870), p. + 215.</dd> + + <dt class="tei tei-notelabel"><a id="note_1527" name="note_1527" + href="#noteref_1527">1527.</a></dt> + + <dd class="tei tei-notetext">J. T. Nieuwenhuisen en H. C. B. von + Rosenberg, <span class="tei tei-q">“Verslag omtrent het eiland + Nias,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxx. (1863) p. 115. + Compare W. Marsden, <span class="tei tei-hi"><span style= + "font-style: italic">History of Sumatra</span></span>, p. 292; T. + J. Newbold, <span class="tei tei-hi"><span style= + "font-style: italic">Account of the British Settlements in the + Straits of Malacca</span></span>, ii. 192 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1528" name="note_1528" + href="#noteref_1528">1528.</a></dt> + + <dd class="tei tei-notetext">J. E. Neumann, <span class= + "tei tei-q">“<span class="tei tei-foreign"><span style= + "font-style: italic">Kemali</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">Pantang</span></span> en <span class= + "tei tei-foreign"><span style= + "font-style: italic">Rèboe</span></span> bij de + Karo-Bataks,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlviii. (1906) pp. 511 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1529" name="note_1529" + href="#noteref_1529">1529.</a></dt> + + <dd class="tei tei-notetext">C. Snouck Hurgronje, <span class= + "tei tei-hi"><span style="font-style: italic">Het Gajoland en zijne + Bewoners</span></span> (Batavia, 1903), pp. 311 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1530" name="note_1530" + href="#noteref_1530">1530.</a></dt> + + <dd class="tei tei-notetext">J. W. Thomas, <span class= + "tei tei-q">“De jacht op het eiland Nias,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift voor + Indische Taal- Land- en Volkenkunde</span></span>, xxvi. (1880) p. + 275.</dd> + + <dt class="tei tei-notelabel"><a id="note_1531" name="note_1531" + href="#noteref_1531">1531.</a></dt> + + <dd class="tei tei-notetext">L. N. H. A. Chatelin, <span class= + "tei tei-q">“Godsdienst en bijgeloof der Niassers,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvi. (1880) p. 165; H. Sundermann, + <span class="tei tei-q">“Die Insel Nias und die Mission + daselbst,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Allgemeine Missions-Zeitschrift</span></span>, + xi. (1884) p. 349; E. Modigliani, <span class= + "tei tei-hi"><span style="font-style: italic">Un Viaggio a + Nias</span></span> (Milan, 1890), p. 593.</dd> + + <dt class="tei tei-notelabel"><a id="note_1532" name="note_1532" + href="#noteref_1532">1532.</a></dt> + + <dd class="tei tei-notetext">A. L. van Hasselt, <span class= + "tei tei-q">“Nota, betreffende de rijstcultuur in de Residentie + Tapanoeli,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxxvi. (1893) pp. 525 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + Singhalese also call things by strange names when they are in the + rice-fields. See A. A. Perera, <span class="tei tei-q">“Glimpses of + Singhalese Social Life,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Antiquary</span></span>, xxxii. (1903) p. 437.</dd> + + <dt class="tei tei-notelabel"><a id="note_1533" name="note_1533" + href="#noteref_1533">1533.</a></dt> + + <dd class="tei tei-notetext">G. A. J. Hazeu, <span class= + "tei tei-q">“Kleine Bijdragen tot de Ethnografie en de Folk-lore + van Java,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlvii. (1903) pp. 291 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1534" name="note_1534" + href="#noteref_1534">1534.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xxxix. + (1895) pp. 146-148; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Eenige ethnografische aanteekeningen omtrent de + Toboengkoe en de Tomori,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + xliv. (1900) pp. 228 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1535" name="note_1535" + href="#noteref_1535">1535.</a></dt> + + <dd class="tei tei-notetext">N. Adriani und A. C. Kruijt, + <span class="tei tei-q">“Van Posso naar Mori,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xliv. + (1900) pp. 145 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1536" name="note_1536" + href="#noteref_1536">1536.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Regen lokken en regen verdrijven bij de Toradja's van + Midden Celebes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xliv. (1901) p. 8; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Het rijk Mori,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Tijdschrift van het + Koniklijk Nederlandsch Aardrijkskundig Genootschap</span></span>, + II. Serie, xvii. (1900) p. 464, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_1537" name="note_1537" + href="#noteref_1537">1537.</a></dt> + + <dd class="tei tei-notetext">B. F. Matthes, <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Ethnologie van Zuid-Celebes</span></span> (The Hague, 1875), p. + 107; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Over de <span class="tei tei-hi"><span style= + "font-style: italic">âdá's</span></span> of gewoonten der + Makassaren en Boegineezen,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Verslagen en + Mededeelingen der Koninklijke Akademie van + Wetenschappen</span></span>, Afdeeling Letterkunde, III. Reeks, ii. + (Amsterdam, 1885) pp. 164 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1538" name="note_1538" + href="#noteref_1538">1538.</a></dt> + + <dd class="tei tei-notetext">H. E. D. Engelhard, <span class= + "tei tei-q">“Mededeelingen over het eiland Saleijer,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bijdragen + tot de Taal- Land- en Volkenkunde van + Neêrlandsch-Indië</span></span>, Vierde Volgreeks, viii. (1884) p. + 369.</dd> + + <dt class="tei tei-notelabel"><a id="note_1539" name="note_1539" + href="#noteref_1539">1539.</a></dt> + + <dd class="tei tei-notetext">E. F. Jochim, <span class= + "tei tei-q">“Beschrijving van den Sapoedi Archipel,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxxvi. (1893) p. 361.</dd> + + <dt class="tei tei-notelabel"><a id="note_1540" name="note_1540" + href="#noteref_1540">1540.</a></dt> + + <dd class="tei tei-notetext">M. J. van Baarda, <span class= + "tei tei-q">“Fabelen, Verhalen en Overleveringen der + Galelareezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlv. (1895) p. 508.</dd> + + <dt class="tei tei-notelabel"><a id="note_1541" name="note_1541" + href="#noteref_1541">1541.</a></dt> + + <dd class="tei tei-notetext">S. D. van de Velde van Cappellan, + <span class="tei tei-q">“Verslag eener Bezoekreis naar de + Sangi-eilanden,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mededeelingen van wege het Nederlandsche + Zendelinggenootschap</span></span>, i. (1857) pp. 33, 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_1542" name="note_1542" + href="#noteref_1542">1542.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-q">“Een en ander aangaande het geestelijk en + maatschappelijk leven van den Poso-Alfoer,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mededeelingen van + wege het Nederlandsche Zendelinggenootschap</span></span>, xxxix. + (1895) p. 148.</dd> + + <dt class="tei tei-notelabel"><a id="note_1543" name="note_1543" + href="#noteref_1543">1543.</a></dt> + + <dd class="tei tei-notetext">Th. J. F. van Hasselt, <span class= + "tei tei-q">“Gebruik van vermomde Taal door de Nufooren,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xlv. (1902) pp. 279 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1544" name="note_1544" + href="#noteref_1544">1544.</a></dt> + + <dd class="tei tei-notetext">K. F. Holle, <span class= + "tei tei-q">“Snippers van den Regent van Galoeh,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Tijdschrift voor Indische Taal- Land- en + Volkenkunde</span></span>, xxvii. (1882) pp. 101 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1545" name="note_1545" + href="#noteref_1545">1545.</a></dt> + + <dd class="tei tei-notetext">Ch. Hose and W. McDougall, + <span class="tei tei-q">“The Relations between Men and Animals in + Sarawak,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xxxi. (1902) p. 205; W. H. Furness, + <span class="tei tei-hi"><span style="font-style: italic">Home-life + of Borneo Head-hunters</span></span> (Philadelphia, 1902), pp. 17, + 186 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1546" name="note_1546" + href="#noteref_1546">1546.</a></dt> + + <dd class="tei tei-notetext">Ch. Hose and W. McDougall, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 186.</dd> + + <dt class="tei tei-notelabel"><a id="note_1547" name="note_1547" + href="#noteref_1547">1547.</a></dt> + + <dd class="tei tei-notetext">Ch. Brooke, <span class= + "tei tei-hi"><span style="font-style: italic">Ten Years in + Sarawak</span></span> (London, 1866), i. 208; Spenser St. John, + <span class="tei tei-hi"><span style="font-style: italic">Life in + the Forests of the Far East</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> i. + 71 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1548" name="note_1548" + href="#noteref_1548">1548.</a></dt> + + <dd class="tei tei-notetext">Juan de la Concepcion, <span class= + "tei tei-hi"><span style="font-style: italic">Historia general de + Philipinas</span></span>, i. (Manilla, 1788), p. 20. Compare J. + Mallat, <span class="tei tei-hi"><span style= + "font-style: italic">Les Philippines</span></span> (Paris, 1846), + i. 64.</dd> + + <dt class="tei tei-notelabel"><a id="note_1549" name="note_1549" + href="#noteref_1549">1549.</a></dt> + + <dd class="tei tei-notetext">On this subject Mr. R. J. Wilkinson's + account of the Malay's attitude to nature (<span class= + "tei tei-hi"><span style="font-style: italic">Malay + Beliefs</span></span>, London and Leyden, 1906, pp. 67 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>) + deserves to be quoted: <span class="tei tei-q">“The practice of + magic arts enters into every department of Malay life. If (as the + people of the Peninsula believe) all nature is teeming with + spiritual life, some spiritual weapon is necessary to protect man + against possible ghostly foes. Now the chief and most + characteristic weapon of the Malay in his fight against the + invisible world is courtesy. The peasant will speak no evil of a + tiger in the jungle or of an evil spirit within the limits of that + spirit's authority.... The tiger is the symbol of kingly + oppression; still, he is royal and must not be insulted; he is the + <span class="tei tei-q">‘shaggy-haired father’</span> or + <span class="tei tei-q">‘grandfather’</span> of the traveller in + the woods. Even the birds, the fish and the fruits that serve as + human food are entitled to a certain consideration: the deer is + addressed as a <span class="tei tei-q">‘prince,’</span> the + coco-nut tree as a <span class="tei tei-q">‘princess,’</span> the + chevrotin as <span class="tei tei-q">‘emperor of the jungle’</span> + (<span class="tei tei-foreign"><span style= + "font-style: italic">shah alam di-rimba</span></span>). In all this + respect paid to unseen powers—for it is the soul of the animal or + plant that is feared—there is no contemptible adulation or + cringeing; the Malay believes that courtesy honours the speaker + more than the person addressed.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_1550" name="note_1550" + href="#noteref_1550">1550.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">The character + of King Solomon appears to be a favourite one with the Malay + sorcerer when he desires to ingratiate himself with or lord it + over the powers of nature. Thus, for example, in addressing + silver ore the sage observes:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">If you do not come hither at this very + moment</span><br /> + <span style="font-style: italic">You shall be a rebel unto + God,</span><br /> + <span style="font-style: italic">And a rebel unto God's Prophet + Solomon,</span><br /> + <span style="font-style: italic">For I am God's Prophet + Solomon.</span></span>”</span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">See W. W. + Skeat, <span class="tei tei-hi"><span style= + "font-style: italic">Malay Magic</span></span>, p. 273. No doubt + the fame of his wisdom has earned for the Hebrew monarch this + distinction among the dusky wizards of the East.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_1551" name="note_1551" + href="#noteref_1551">1551.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“The mind of + the savage is not a blank; and when one becomes familiar with his + beliefs and superstitions, and the complicated nature of his laws + and customs, preconceived notions of his simplicity of thought go + to the winds. I have yet to find that most apocryphal of beings + described as the <span class="tei tei-q">‘unsophisticated + African.’</span> We laugh at and ridicule his fetishes and + superstitions, but we fail to follow the succession of ideas and + effort of mind which have created these things. After most careful + observations extending over nineteen years, I have come to the + conclusion that there is nothing in the customs and fetishes of the + African which does not represent a definite course of + reasoning”</span> (Rev. Thomas Lewis, <span class="tei tei-q">“The + Ancient Kingdom of Kongo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Geographical + Journal</span></span>, xix. (1902) p. 554). <span class= + "tei tei-q">“The study of primitive peoples is extremely curious + and full of surprises. It is twenty years since I undertook it + among the Thonga and Pedi tribes of South Africa, and the further I + advance, the more I am astonished at the great number, the + complexity, and the profundity of the rites of these so-called + savages. Only a superficial observer could accuse their individual + or tribal life of superficiality. If we take the trouble to seek + the reason of these strange customs, we perceive that at their base + there are secret, obscure reasons, principles hard to grasp, even + though the most fervent adepts of the rite can give no account of + it. To discover these principles, and so to give a true explanation + of the rites, is the supreme task of the ethnographer,—a task in + the highest degree delicate, for it is impossible to perform it if + we do not lay aside our personal ideas to saturate ourselves with + those of primitive peoples”</span> (Rev. H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains et leurs tabous,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue d'Ethnographie + et de Sociologie</span></span>, i. (1910) p. 126). These weighty + words, the fruit of ripe experience, deserve to be pondered by + those who fancy that the elaborate system of savage custom can have + grown up instinctively without a correspondingly elaborate process + of reasoning in the minds of its founders. We may not, indeed, + always be able to discover the reason for which a particular custom + or rite was instituted, for we are only beginning to understand the + mind of uncivilised man; but all that we know of him tends to shew + that his practice, however absurd it may seem to us, originated in + a definite train of thought and for a definite and very practical + purpose.</dd> + + <dt class="tei tei-notelabel"><a id="note_1552" name="note_1552" + href="#noteref_1552">1552.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg159" class= + "tei tei-ref">159</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1553" name="note_1553" + href="#noteref_1553">1553.</a></dt> + + <dd class="tei tei-notetext">M. J. van Baarda, <span class= + "tei tei-q">“Fabelen, Verhalen en Overleveringen der + Galelareezen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xlv. (1895) p. 513.</dd> + + <dt class="tei tei-notelabel"><a id="note_1554" name="note_1554" + href="#noteref_1554">1554.</a></dt> + + <dd class="tei tei-notetext">John Ramsay, <span class= + "tei tei-hi"><span style="font-style: italic">Scotland and Scotsmen + in the Eighteenth Century</span></span> (Edinburgh, 1888), ii. + 456.</dd> + + <dt class="tei tei-notelabel"><a id="note_1555" name="note_1555" + href="#noteref_1555">1555.</a></dt> + + <dd class="tei tei-notetext">H. R. Schoolcraft, <span class= + "tei tei-hi"><span style="font-style: italic">Indian + Tribes</span></span>, ii. 175.</dd> + + <dt class="tei tei-notelabel"><a id="note_1556" name="note_1556" + href="#noteref_1556">1556.</a></dt> + + <dd class="tei tei-notetext">J. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Light in + Africa</span></span> (London, 1890), p. 209.</dd> + + <dt class="tei tei-notelabel"><a id="note_1557" name="note_1557" + href="#noteref_1557">1557.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxii. (1902) p. 59.</dd> + + <dt class="tei tei-notelabel"><a id="note_1558" name="note_1558" + href="#noteref_1558">1558.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span>, pp. 24 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 36. In these cases the harm + is thought to fall on the person who steps over, not on the thing + which is stepped over.</dd> + + <dt class="tei tei-notelabel"><a id="note_1559" name="note_1559" + href="#noteref_1559">1559.</a></dt> + + <dd class="tei tei-notetext">Rev. J. H. Weeks, <span class= + "tei tei-q">“Customs of the Lower Congo People,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xx. (1909) p. + 474.</dd> + + <dt class="tei tei-notelabel"><a id="note_1560" name="note_1560" + href="#noteref_1560">1560.</a></dt> + + <dd class="tei tei-notetext">B. Gutmann, <span class= + "tei tei-q">“Trauer und Begräbnissitten der Wadschagga,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxxix. (1906) p. + 199.</dd> + + <dt class="tei tei-notelabel"><a id="note_1561" name="note_1561" + href="#noteref_1561">1561.</a></dt> + + <dd class="tei tei-notetext">E. Aymonier, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage dans le + Laos</span></span>, i. (Paris, 1895) p. 144.</dd> + + <dt class="tei tei-notelabel"><a id="note_1562" name="note_1562" + href="#noteref_1562">1562.</a></dt> + + <dd class="tei tei-notetext">C. Lumholtz, <span class= + "tei tei-hi"><span style="font-style: italic">Unknown + Mexico</span></span> (London, 1903), i. 435.</dd> + + <dt class="tei tei-notelabel"><a id="note_1563" name="note_1563" + href="#noteref_1563">1563.</a></dt> + + <dd class="tei tei-notetext">E. M. Curr, <span class= + "tei tei-hi"><span style="font-style: italic">The Australian + Race</span></span>, i. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_1564" name="note_1564" + href="#noteref_1564">1564.</a></dt> + + <dd class="tei tei-notetext">A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + South-East Australia</span></span>, p. 402.</dd> + + <dt class="tei tei-notelabel"><a id="note_1565" name="note_1565" + href="#noteref_1565">1565.</a></dt> + + <dd class="tei tei-notetext">Father Lambert, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs et + superstitions des Néo-Calédoniens</span></span>, pp. 192 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_1566" name="note_1566" + href="#noteref_1566">1566.</a></dt> + + <dd class="tei tei-notetext">P. von Stenin, <span class= + "tei tei-q">“Das Gewohnheitsrecht der Samojeden,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lx. (1891) p. 173.</dd> + + <dt class="tei tei-notelabel"><a id="note_1567" name="note_1567" + href="#noteref_1567">1567.</a></dt> + + <dd class="tei tei-notetext">J. Richardson, in <span class= + "tei tei-hi"><span style="font-style: italic">Antananarivo Annual + and Madagascar Magazine</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Reprint of the First + Four Numbers</span></span> (Antananarivo, 1885), p. 529; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Reprint of the Second + Four Numbers</span></span> (Antananarivo, 1896), p. 296; J. Sibree, + <span class="tei tei-hi"><span style="font-style: italic">The Great + African Island</span></span>, p. 288; compare De Flacourt, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + de la grande isle Madagascar</span></span> (Paris, 1658), p. + 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_1568" name="note_1568" + href="#noteref_1568">1568.</a></dt> + + <dd class="tei tei-notetext">J. Mooney, <span class= + "tei tei-q">“Myths of the Cherokee,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Nineteenth Annual + Report of the Bureau of American Ethnology</span></span>, pt. i. + (Washington, 1900) p. 424.</dd> + + <dt class="tei tei-notelabel"><a id="note_1569" name="note_1569" + href="#noteref_1569">1569.</a></dt> + + <dd class="tei tei-notetext">H. A. Junod, <span class= + "tei tei-q">“Les Conceptions physiologiques des Bantou + sud-africains,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue d'Ethnographie et de + Sociologie</span></span>, i. (1910) p. 138, note <span class= + "tei tei-hi"><span style= + "vertical-align: super">3</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_1570" name="note_1570" + href="#noteref_1570">1570.</a></dt> + + <dd class="tei tei-notetext">F. S. Krauss, <span class= + "tei tei-hi"><span style="font-style: italic">Volksglaube und + religiöser Brauch der Südslaven</span></span>, p. 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_1571" name="note_1571" + href="#noteref_1571">1571.</a></dt> + + <dd class="tei tei-notetext">See L. F. Sauvé, <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore des + Hautes-Vosges</span></span>, p. 226, compare pp. 219 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + Monseur, <span class="tei tei-hi"><span style= + "font-style: italic">Le Folk-lore Wallon</span></span>, p. 39; A. + Wuttke, <span class="tei tei-hi"><span style= + "font-style: italic">Der deutsche + Volksaberglaube</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> § 603; J. W. Wolf, + <span class="tei tei-hi"><span style="font-style: italic">Beiträge + zur deutschen Mythologie</span></span>, i. p. 208, § 42; J. A. E. + Köhler, <span class="tei tei-hi"><span style= + "font-style: italic">Volksbrauch</span></span>, etc., <span class= + "tei tei-hi"><span style="font-style: italic">im + Voigtlande</span></span>, p. 423; A. Kuhn und W. Schwartz, + <span class="tei tei-hi"><span style= + "font-style: italic">Norddeutsche Sagen, Märchen und + Gebräuche</span></span>, p. 462, § 461; E. Krause, <span class= + "tei tei-q">“Abergläubische Kuren und sonstiger Aberglaube in + Berlin,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, xv. + (1883) p. 85; R. H. Kaindl, <span class="tei tei-hi"><span style= + "font-style: italic">Die Huzulen</span></span>, p. 5; J. V. + Grohmann, <span class="tei tei-hi"><span style= + "font-style: italic">Aberglauben und Gebräuche aus Böhmen und + Mähren</span></span>, p. 109, §§ 798, 799; Eijüb Abêla, + <span class="tei tei-q">“Beiträge zur Kenntniss abergläubischer + Gebräuche in Syrien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift des deutschen + Palästina-Vereins</span></span>, vii. (1884) p. 81; compare B. + Chemali, <span class="tei tei-q">“Naissance et premier âge au + Liban,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) p. + 741.</dd> + </dl> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +***END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH (THIRD EDITION, VOL. 3 OF 12)*** +</pre> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader89" id="rightpageheader89"></a><a name= + "pgtoc90" id="pgtoc90"></a><a name="pdf91" id="pdf91"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Credits</span></h1> + + <table summary="This is a list." class="tei tei-list" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr> + <th class="tei tei-label tei-label-gloss">January 12, + 2013 </th> + </tr> + + <tr> + <td class="tei tei-item tei-item-gloss"> + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item">Project Gutenberg TEI + edition 1</td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item"><span class= + "tei tei-respStmt"><span class= + "tei tei-name">Produced by David Edwards, David + King, and the Online Distributed Proofreading Team + at <http://www.pgdp.net/>. 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