Part ii. p. 267 (_Sacred Books of the East_, vols. xxix., xxx.).
[77] Rev. J. Roscoe, _The Baganda_ (London, 1911), pp. 393 _sq._, compare pp. 396, 398.
[78] See _Totemism and Exogamy_, iv. 224 _sqq._
[79] Sir Harry H. Johnston, _British Central Africa_ (London, 1897), p. 411.
[80] Oscar Baumann, _Durch Massailand zur Nilquelle_ (Berlin, 1894), p. 178.
[81] Lionel Decle, _Three Years in Savage Africa_ (London, 1898), p. 78. Compare E. Jacottet, _Études sur les Langues du Haut-Zambèze_, Troisième Partie (Paris, 1901), pp. 174 _sq._ (as to the A-Louyi).
[82] E. Béguin, _Les Ma-rotsé_ (Lausanne and Fontaines, 1903), p. 113.
[83] Henri A. Junod, _The Life of a South African Tribe_ (Neuchatel, 1912-1913), i. 178 _sq._
[84] G. McCall Theal, _Kaffir Folk-lore_ (London, 1886), p. 218.
[85] L. Alberti, _De Kaffers aan de Zuidkust van Afrika_ (Amsterdam, 1810), pp. 79 _sq._; H. Lichtenstein, _Reisen im südlichen Africa_ (Berlin, 1811-1812), i. 428.
[86] Gustav Fritsch, _Die Eingeborenen Süd-Afrika's_ (Breslau, 1872), p. 112. This statement applies especially to the Ama-Xosa.
[87] G. McCall Theal, _Kaffir Folk-lore_, p. 218.
[88] Rev. Canon Henry Callaway, _Nursery Tales, Traditions, and Histories of the Zulus_ (Natal and London, 1868), p. 182, note 20. From one of the Zulu texts which the author edits and translates (p. 189) we may infer that during the period of her seclusion a Zulu girl may not light a fire. Compare above, p. 28.
[89] E. Casalis, _The Basutos_ (London, 1861), p. 268.
[90] J. Merolla, "Voyage to Congo," in J. Pinkerton's _Voyages and Travels_ (London, 1808-1814), xvi. 238; Father Campana, "Congo; Mission Catholique de Landana," _Les Missions Catholiques_, xxvii. (1895) p. 161; R.E. Dennett, _At the Back of the Black Man's Mind_ (London, 1906), pp. 69 _sq._. According to Merolla, it is thought that if girls did not go through these ceremonies, they would "never be fit for procreation." The other consequences supposed to flow from the omission of the rites are mentioned by Father Campana. From Mr. Dennett's account (_op. cit._ pp. 53, 67-71) we gather that drought and famine are thought to result from the intercourse of a man with a girl who has not yet passed through the "paint-house," as the hut is called where the young women live in seclusion. According to O. Dapper, the women of Loango paint themselves red on every recurrence of their monthly sickness; also they tie a cord tightly round their heads and take care neither to touch their husband's food nor to appear before him (_Description de l'Afrique_, Amsterdam, 1686, p. 326).
[91] The Rev. G. Brown, quoted by the Rev. B. Danks, "Marriage Customs of the New Britain Group," _Journal of the Anthropological Institute_, xviii. (1889) pp. 284. _sq.; id., Melanesians and Polynesians_ (London, 1910), pp. 105-107. Compare _id._, "Notes on the Duke of York Group, New Britain, and New Ireland," _Journal of the Royal Geographical Society_, xlvii. (1877) pp. 142 _sq._; A. Hahl, "Das mittlere Neumecklenburg," _Globus_, xci. (1907) p. 313. Wilfred Powell's description of the New Ireland custom is similar (_Wanderings in a Wild Country_, London, 1883, p. 249). According to him, the girls wear wreaths of scented herbs round the waist and neck; an old woman or a little child occupies the lower floor of the cage; and the confinement lasts only a month. Probably the long period mentioned by Dr. Brown is that prescribed for chiefs' daughters. Poor people could not afford to keep their children so long idle. This distinction is sometimes expressly stated. See above, p. 30. Among the Goajiras of Colombia rich people keep their daughters shut up in separate huts at puberty for periods varying from one to four years, but poor people cannot afford to do so for more than a fortnight or a month. See F.A. Simons, "An Exploration of the Goajira Peninsula," _Proceedings of the Royal Geographical Society_, N.S., vii. (1885) p. 791. In Fiji, brides who were being tattooed were kept from the sun (Thomas Williams, _Fiji and the Fijians_, Second Edition, London, 1860, i. 170). This was perhaps a modification of the Melanesian custom of secluding girls at puberty. The reason mentioned by Mr. Williams, "to improve her complexion," can hardly have been the original one.
[92] Rev. R.H. Rickard, quoted by Dr. George Brown, _Melanesians and Polynesians_, pp. 107 _sq._. His observations were made in 1892.
[93] R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 272. The natives told Mr. Parkinson that the confinement of the girls lasts from twelve to twenty months. The length of it may have been reduced since Dr. George Brown described the custom in 1876.
[94] J. Chalmers and W. Wyatt Gill, _Work and Adventure in New Guinea_ (London, 1885), p. 159.
[95] H. Zahn and S. Lehner, in R. Neuhauss's _Deutsch New-Guinea_ (Berlin, 1911), iii. 298, 418-420. The customs of the two tribes seem to be in substantial agreement, and the accounts of them supplement each other. The description of the Bukaua practice is the fuller.
[96] C.A.L.M. Schwaner, _Borneo, Beschrijving van het stroomgebied van den Barito_ (Amsterdam, 1853-1854), ii. 77 _sq._; W.F.A. Zimmermann, _Die Inseln des Indischen und Stillen Meeres_ (Berlin, 1864-1865), ii. 632 _sq._; Otto Finsch, _Neu Guinea und seine Bewohner_ (Bremen, 1865), pp. 116 _sq._.
[97] J.G.F. Riedel, _De sluik--en kroesharige rassen tusschen Selebes en Papua_ (The Hague, 1886), p. 138.
[98] A. Senfft, "Ethnographische Beiträge über die Karolineninsel Yap," _Petermanns Mitteilungen_, xlix. (1903) p. 53; _id._, "Die Rechtssitten der Jap-Eingeborenen," _Globus_, xci. (1907) pp. 142 _sq._.
[99] Dr. C.G. Seligmann, in _Journal of the Anthropological Institute_, xxix. (1899) pp. 212 _sq.; id._, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 203 _sq._
[100] Dr. C.G. Seligmann, in _Reports of the Cambridge Expedition to Torres Straits_, v. (Cambridge, 1904) p. 205.
[101] L. Crauford, in _Journal of the Anthropological Institute_, xxiv. (1895) p. 181.
[102] Dr. C.G. Seligmann, _op. cit._ v. 206.
[103] Walter E. Roth, _North Queensland Ethnography, Bulletin No. 5, Superstition, Magic, and Medicine_ (Brisbane, 1903), pp. 24 _sq._
[104] Walter E. Roth, _op. cit._ p. 25.
[105] Dr. C.G. Seligmann, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904), p. 205.
[106] From notes kindly sent me by Dr. C.G. Seligmann. The practice of burying a girl at puberty was observed also by some Indian tribes of California, but apparently rather for the purpose of producing a sweat than for the sake of concealment. The treatment lasted only twenty-four hours, during which the patient was removed from the ground and washed three or four times, to be afterwards reimbedded. Dancing was kept up the whole time by the women. See H. R. Schoolcraft, _Indian Tribes of the United States_ (Philadelphia, 1853-1856), v. 215.
[107] Dr. C.G. Seligmann, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 201 _sq._
[108] A.L. Kroeber, "The Religion of the Indians of California," _University of California Publications in American Archaeology and Ethnology_, vol. iv. No. 6 (September, 1907), p. 324.
[109] Roland B. Dixon, "The Northern Maidu," _Bulletin of the American Museum of Natural History_, vol. xvii. Part iii. (May 1905) pp. 232 _sq._, compare pp. 233-238.
[110] Stephen Powers, _Tribes of California_ (Washington, 1877), p. 85 (_Contributions to North American Ethnology_, vol. iii.).
[111] Stephen Powers, _op. cit._ p. 235.
[112] Charles Wilkes, _Narrative of the United States Exploring Expedition_, New Edition (New York, 1851), iv. 456.
[113] Franz Boas, _Chinook Texts_ (Washington, 1894), pp. 246 _sq._ The account, taken down from the lips of a Chinook Indian, is not perfectly clear; some of the restrictions were prolonged after the girl's second monthly period.
[114] G.M. Sproat, _Scenes and Studies of Savage Life_ (London, 1868), pp. 93 _sq._
[115] Franz Boas, in _Sixth Report on the North-Western Tribes of Canada_, pp. 40-42 (separate reprint from the _Report of the British Association for the Advancement of Science_, Leeds meeting, 1890). The rule not to lie down is observed also during their seclusion at puberty by Tsimshian girls, who always sit propped up between boxes and mats; their heads are covered with small mats, and they may not look at men nor at fresh salmon and olachen. See Franz Boas, in _Fifth Report on the North-Western Tribes of Canada_, p. 41 (separate reprint from the _Report of the British Association for the Advancement of Science_, Newcastle-upon-Tyne meeting, 1889); G.M. Dawson, _Report on the Queen Charlotte Islands, 1878_ (Montreal, 1880), pp. 130 B _sq._ Some divine kings are not allowed to lie down. See _Taboo and the Perils of the Soul_, p. 5.
[116] George M. Dawson, _Report on the Queen Charlotte Islands, 1878_ (Montreal, 1880), p. 130 B; J.R. Swanton, _Contributions to the Ethnology of the Haida_ (Leyden and New York, 1905), pp. 48-50 (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York). Speaking of the customs observed at Kloo, where the girls had to abstain from salmon for five years, Mr. Swanton says (p. 49): "When five years had passed, the girl came out, and could do as she pleased." This seems to imply that the girl was secluded in the house for five years. We have seen (above, p. 32) that in New Ireland the girls used sometimes to be secluded for the same period.
[117] G.H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), ii. 114 _sq._; H.J. Holmberg, "Ethnographische Skizzen über die Völker des Russischen Amerika," _Acta Societatis Scientiarum Fennicae_, iv. (Helsingfors, 1856) pp. 319 _sq._; T. de Pauly, _Description Ethnographique des Peuples de la Russie_ (St. Petersburg, 1862), _Peuples de l'Amérique Russe_, p. 13; A. Erman, "Ethnographische Wahrnehmungen und Erfahrungen an den Küsten des Berings-Meeres," _Zeitschrift für Ethnologie_, ii. (1870) pp. 318 _sq._; H.H. Bancroft, _Native Races of the Pacific States_ (London, 1875-1876), i. 110 _sq._; Rev. Sheldon Jackson, "Alaska and its Inhabitants," _The American Antiquarian_, ii. (Chicago, 1879-1880) pp. 111 _sq._; A. Woldt, _Captain Jacobsen's Reise an der Nordwestkiiste Americas, 1881-1883_ (Leipsic, 1884), p. 393; Aurel Krause, _Die Tlinkit-Indianer_ (Jena, 1885), pp. 217 _sq._; W.M. Grant, in _Journal of American Folk-lore_, i. (1888) p. 169; John R. Swanton, "Social Conditions, Beliefs, and Linguistic Relationship of the Tlingit Indians," _Twenty-sixth Annual Report of the Bureau of American Ethnology_ (Washington, 1908), p. 428.
[118] Franz Boas, in _Tenth Report of the Committee on the North-Western Tribes of Canada_, p. 45 (separate reprint from the _Report of the British Association for the Advancement of Science_, Ipswich meeting, 1895).
[119] Franz Boas, in _Fifth Report of the Committee on the North-Western Tribes of Canada_, p. 42 (separate reprint from the _Report of the British Association for the Advancement of Science_, Newcastle-upon-Tyne meeting, 1889); _id._, in _Seventh Report_, etc., p. 12 (separate reprint from the _Report of the British Association for the Advancement of Science_, Cardiff meeting, 1891).
[120] "Customs of the New Caledonian women belonging to the Nancaushy Tine, or Stuart's Lake Indians, Natotin Tine, or Babine's and Nantley Tine, or Fraser Lake Tribes," from information supplied by Gavin Hamilton, chief factor of the Hudson's Bay Company's service, who has been for many years among these Indians, both he and his wife speaking their languages fluently (communicated by Dr. John Rae), _Journal of the Anthropological Institute_, vii. (1878) pp. 206 _sq._
[121] Émile Petitot, _Traditions Indiennes du Canada Nord-ouest_ (Paris, 1886), pp. 257 _sq._
[122] Fr. Julius Jetté, S.J., "On the Superstitions of the Ten'a Indians," _Anthropos_, vi. (1911) pp. 700-702.
[123] Compare _The Magic Art and the Evolution of Kings_, i. 70 _sqq._
[124] James Teit, _The Thompson Indians of British Columbia_, pp. 311-317 (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York, April, 1900). As to the customs observed among these Indians by the father of a girl at such times in order not to lose his luck in hunting, see _Spirits of the Corn and of the Wild_, ii. 268.
[125] James Teit, _The Lillooet Indians_ (Leyden and New York, 1906), pp. 263-265 (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York). Compare C. Hill Tout, "Report on the Ethnology of the Stlatlumh of British Columbia," _Journal of the Anthropological Institute_, xxxv. (1905) p. 136.
[126] Franz Boas, in _Sixth Report of the Committee on the North-Western Tribes of Canada_, pp. 89 _sq_. (separate reprint from the _Report of the British Association for the Advancement of Science_, Leeds meeting, 1890).
[127] James Teit, _The Shuswap_ (Leyden and New York, 1909), pp. 587 _sq._ (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York).
[128] G.H. Loskiel, _History of the Mission of the United Brethren among the Indians of North America_ (London, 1794), Part i. pp. 56 _sq_.
[129] G.B. Grinnell, "Cheyenne Woman Customs," _American Anthropologist_, New Series, iv. (New York, 1902) pp. 13 _sq_. The Cheyennes appear to have been at first settled on the Mississippi, from which they were driven westward to the Missouri. See _Handbook of American Indians north of Mexico_, edited by F.W. Hodge (Washington, 1907-1910), i. 250 _sqq_.
[130] H.J. Holmberg, "Ueber die Völker des Russischen Amerika," _Acta Societatis Scientiarum Fennicae_, iv. (Helsingfors, 1856) pp. 401 _sq._; Ivan Petroff, _Report on the Population, Industries and Resources of Alaska_, p. 143.
[131] E.W. Nelson, "The Eskimo about Bering Strait," _Eighteenth Annual Report of the Bureau of American Ethnology_, Part i. (Washington, 1899) p. 291.
[132] Jose Guevara, "Historia del Paraguay, Rio de la Plata, y Tucuman," pp. 16 _sq._, in Pedro de Angelis, _Coleccion de Obras y Documentos relativos a la Historia antigua y moderna de las Provincias del Rio de la Plata_, vol. ii. (Buenos-Ayres, 1836); J.F. Lafitau, _Moeurs des Sauvages Ameriquains_ (Paris, 1724), i. 262 _sq._
[133] Father Ignace Chomé, in _Lettres Édifiantes et Curieuses_, Nouvelle Edition (Paris, 1780-1783), viii. 333. As to the Chiriguanos, see C.F. Phil. von Martius, _Zur Ethnographie Amerika's, zumal Brasiliens_ (Leipsic, 1867), pp. 212 _sqq._; Colonel G.E. Church, _Aborigines of South America_ (London, 1912), pp. 207-227.
[134] A. Thouar, _Explorations dans l'Amérique du Sud_ (Paris, 1891), pp. 48 _sq._; G. Kurze, "Sitten und Gebräuche der Lengua-Indianer," _Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905) pp. 26 _sq._ The two accounts appear to be identical; but the former attributes the custom to the Chiriguanos, the latter to the Lenguas. As the latter account is based on the reports of the Rev. W.B. Grubb, a missionary who has been settled among the Indians of the Chaco for many years and is our principal authority on them, I assume that the ascription of the custom to the Lenguas is correct. However, in the volume on the Lengua Indians, which has been edited from Mr. Grubb's papers (_An Unknown People in an Unknown Land_, London, 1911), these details as to the seclusion of girls at puberty are not mentioned, though what seems to be the final ceremony is described (_op. cit._ pp. 177 _sq._). From the description we learn that boys dressed in ostrich feathers and wearing masks circle round the girl with shrill cries, but are repelled by the women.
[135] Alcide d'Orbigny, _Voyage dans l'Amérique Méridionale_ vol. iii. 1to Partie (Paris and Strasburg, 1844), pp. 205 _sq_.
[136] A. Thouar, _Explorations dans l'Amérique du Sud_ (Paris, 1891) pp. 56 _sq._; Father Cardus, quoted in J. Pelleschi's _Los Indios Matacos_ (Buenos Ayres, 1897), pp. 47 _sq._
[137] A. Thouar, _op. cit._ p. 63.
[138] Francis de Castelnau, _Expédition dans les parties centrales de l'Amérique du Sud_ (Paris, 1850-1851), v. 25.
[139] D. Luis de la Cruz, "Descripcion de la Naturaleza de los Terrenos que se comprenden en los Andes, poseidos por los Peguenches y los demas espacios hasta el rio de Chadileuba," p. 62, in Pedro de Angelis, _Coleccion de Obras y Documentos relativos a la Historia antigua y moderna de las Provincias del Rio de la Plata_, vol. i. (Buenos-Ayres, 1836). Apparently the Peguenches are an Indian tribe of Chili.
[140] J.B. von Spix und C.F. Ph. von Martius, _Reise in Brasilien_ (Munich, 1823-1831), iii. 1186, 1187, 1318.
[141] André Thevet, _Cosmographie Universelle_ (Paris, 1575), ii. 946 B [980] _sq._; _id., Les Singularites de la France Antarctique, autrement nommée Amerique_ (Antwerp, 1558), p. 76; J.F. Lafitau, _Moeurs des Sauvages Ameriquains_ (Paris, 1724), i. 290 _sqq_.
[142] R. Schomburgk, _Reisen in Britisch Guiana_ (Leipsic, 1847-1848), ii. 315 _sq._; C.F.Ph. von Martius, _Zur Ethnographie Amerika's, zumal Brasiliens_ (Leipsic, 1867), p. 644.
[143] Labat, _Voyage du Chevalier des Marchais en Guinée, Isles voisines, et à Cayenne_, iv. 365 _sq._ (Paris, 1730), pp. 17 _sq._ (Amsterdam, 1731).
[144] A. Caulin, _Historia Coro-graphica natural y evangelica dela Nueva Andalucia_ (1779), p. 93. A similar custom, with the omission of the stinging, is reported of the Tamanaks in the region of the Orinoco. See F.S. Gilij, _Saggio di Storia Americana_, ii. (Rome, 1781), p. 133.
[145] A.R. Wallace, _Narrative of Travels on the Amazon and Rio Negro_, p. 496 (p. 345 of the Minerva Library edition, London, 1889).
[146] _Taboo and the Perils of the Soul_, pp. 105 _sqq._; _The Scapegoat_> pp. 259 _sqq._
[147] J.B. von Spix and C.F.Ph. von Martius, _Reise in Brasilien_ (Munich, 1823-1831), iii. 1320.
[148] W. Lewis Herndon, _Exploration of the Valley of the Amazon_ (Washington, 1854), pp. 319 _sq._ The scene was described to Mr. Herndon by a French engineer and architect, M. de Lincourt, who witnessed it at Manduassu, a village on the Tapajos river. Mr. Herndon adds: "The _Tocandeira_ ants not only bite, but are also armed with a sting like the wasp; but the pain felt from it is more violent. I think it equal to that occasioned by the sting of the black scorpion." He gives the name of the Indians as Mahues, but I assume that they are the same as the Mauhes described by Spix and Martius.
[149] Francis de Castelnau, _Expédition dans les parties centrals de l'Amérique du Sud_ (Paris, 1850-1851), v. 46.
[150] L'Abbé Durand, "Le Rio Negro du Nord et son bassin," _Bulletin de la Société de Géographie_ (Paris), vi. Série, iii. (1872) pp. 21 _sq._ The writer says that the candidate has to keep his arms plunged up to the shoulders in vessels full of ants, "as in a bath of vitriol," for hours. He gives the native name of the ant as _issauba_.
[151] J. Crevaux, _Voyages dans l'Amérique du Sud_ (Paris, 1883), pp. 245-250.
[152] H. Coudreau, _Chez nos Indiens: quatre années dans la Guyane Française_ (Paris, 1895), p. 228. For details as to the different modes of administering the _maraké_ see _ibid._ pp. 228-235.
[153] Father Geronimo Boscana, "Chinigchinich," in _Life in California by an American_ [A. Robinson] (New York, 1846), pp. 273 _sq._
[154] F. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 506.
[155] As a confirmation of this view it may be pointed out that beating or scourging is inflicted on inanimate objects expressly for the purpose indicated in the text. Thus the Indians of Costa Rica hold that there are two kinds of ceremonial uncleanness, _nya_ and _bu-ku-rú_. Anything that has been connected with a death is _nya_. But _bu-ku-rú_ is much more virulent. It can not only make one sick but kill. "_Bu-ku-rú_ emanates in a variety of ways; arms, utensils, even houses become affected by it after long disuse, and before they can be used again must be purified. In the case of portable objects left undisturbed for a long time, the custom is to beat them with a stick before touching them. I have seen a woman take a long walking-stick and beat a basket hanging from the roof of a house by a cord. On asking what that was for, I was told that the basket contained her treasures, that she would probably want to take something out the next day, and that she was driving off the _bu-ku-rú_. A house long unused must be swept, and then the person who is purifying it must take a stick and beat not only the movable objects, but the beds, posts, and in short every accessible part of the interior. The next day it is fit for occupation. A place not visited for a long time or reached for the first time is _bu-ku-rú_. On our return from the ascent of Pico Blanco, nearly all the party suffered from little calenturas, the result of extraordinary exposure to wet and cold and of want of food. The Indians said that the peak was especially _bu-ku-rú_ since nobody had ever been on it before." One day Mr. Gabb took down some dusty blow-guns amid cries of _bu-ku-rú_ from the Indians. Some weeks afterwards a boy died, and the Indians firmly believed that the _bu-ku-rú_ of the blow-guns had killed him. "From all the foregoing, it would seem that _bu-ku-rú_ is a sort of evil spirit that takes possession of the object, and resents being disturbed; but I have never been able to learn from the Indians that they consider it so. They seem to think of it as a property the object acquires. But the worst _bu-ku-rú_ of all, is that of a young woman in her first pregnancy. She infects the whole neighbourhood. Persons going from the house where she lives, carry the infection with them to a distance, and all the deaths or other serious misfortunes in the vicinity are laid to her charge. In the old times, when the savage laws and customs were in full force, it was not an uncommon thing for the husband of such a woman to pay damages for casualties thus caused by his unfortunate wife." See Wm. M. Gabb, "On the Indian Tribes and Languages of Costa Rica," _Proceedings of the American Philosophical Society held at Philadelphia_, xiv. (Philadelphia, 1876) pp. 504 _sq._
[156] J. Chaffanjon, _L'Orénoque et le Caura_ (Paris, 1889), pp. 213-215.
[157] Shib Chunder Bose, _The Hindoos as they are_ (London and Calcutta, 1881), p. 86. Similarly, after a Brahman boy has been invested with the sacred thread, he is for three days strictly forbidden to see the sun. He may not eat salt, and he is enjoined to sleep either on a carpet or a deer's skin, without a mattress or mosquito curtain (_ibid._ p. 186). In Bali, boys who have had their teeth filed, as a preliminary to marriage, are kept shut up in a dark room for three days (R. Van Eck, "Schetsen van het eiland Bali," _Tijdschrift voor Nederlandsch Indië_, N.S., ix. (1880) pp. 428 _sq._).
[158] (Sir) H.H. Risley, _Tribes and Castes of Bengal, Ethnographic Glossary_ (Calcutta, 1891-1892), i. 152.
[159] Edgar Thurston, _Castes and Tribes of Southern India_ (Madras, 1909), vii. 63 _sq._
[160] Edgar Thurston, _op. cit._ iii. 218.
[161] Edgar Thurston, _op. cit._ vi. 157.
[162] S. Mateer, _Native Life in Travancore_ (London, 1883), p. 45.
[163] Arthur A. Perera, "Glimpses of Singhalese Social Life," _Indian Antiquary_ xxxi, (1902) p. 380.
[164] J. Moura, _Le Royaume du Cambodge_ (Paris, 1883), i. 377.
[165] Étienne Aymonier, "Notes sur les coutumes et croyances superstitieuses des Cambodgiens," _Cochinchine Française: Excursions et Reconnaissances_, No. 16 (Saigon, 1883), pp. 193 _sq._ Compare _id., Notice sur le Cambodge_ (Paris, 1875), p. 50 _id., Notes sur le Laos_ (Saigon, 1885), p. 177.
[166] Svend Grundtvig, _Dänische Volks-märchen_, übersetzt von A. Strodtmann, Zweite Sammlung (Leipsic, 1879), pp. 199 _sqq._
[167] Christian Schneller, _Märchen und Sagen aus Wälschtirol_ (Innsbruck, 1867), No. 22, pp. 51 _sqq._
[168] Bernbard Schmidt, _Griechische Märchen, Sagen und Volkslieder_ (Leipsic, 1877), p. 98.
[169] J.G. von Hahn, _Griechische und albanesische Märchen_ (Leipsic, 1864), No. 41, vol. i. pp. 245 _sqq._
[170] Laura Gonzenbach, _Sicilianische Märchen_ (Leipsic, 1870), No. 28, vol. i. pp. 177 _sqq._ The incident of the bone occurs in other folk-tales. A prince or princess is shut up for safety in a tower and makes his or her escape by scraping a hole in the wall with a bone which has been accidentally conveyed into the tower; sometimes it is expressly said that care was taken to let the princess have no bones with her meat (J.G. von Hahn, _op. cit._ No. 15; L. Gonzenbach, _op. cit._ Nos. 26, 27; _Der Pentamerone, aus dem Neapolitanischen übertragen_ von Felix Liebrecht (Breslau, 1846), No. 23, vol. i. pp. 294 _sqq._). From this we should infer that it is a rule with savages not to let women handle the bones of animals during their monthly seclusions. We have already seen the great respect with which the savage treats the bones of game (_Spirits of the Corn and of the Wild_ ii. 238 _sqq._, 256 _sqq._); and women in their courses are specially forbidden to meddle with the hunter or fisher, as their contact or neighbourhood would spoil his sport (see below, pp. 77, 78 _sq._, 87, 89 _sqq._). In folk-tales the hero who uses the bone is sometimes a boy; but the incident might easily be transferred from a girl to a boy after its real meaning had been forgotten. Amongst the Tinneh Indians a girl at puberty is forbidden to break the bones of hares (above, p. 48). On the other hand, she drinks out of a tube made of a swan's bone (above, pp. 48, 49), and the same instrument is used for the same purpose by girls of the Carrier tribe of Indians (see below, p. 92). We have seen that a Tlingit (Thlinkeet) girl in the same circumstances used to drink out of the wing-bone of a white-headed eagle (above, p. 45), and that among the Nootka and Shuswap tribes girls at puberty are provided with bones or combs with which to scratch themselves, because they may not use their fingers for this purpose (above, pp. 44, 53).
[171] Sophocles, _Antigone_, 944 _sqq._; Apollodorus, _Bibliotheca_, ii. 4. I; Horace, _Odes_, iii. 16. I _sqq._; Pausanias, ii. 23. 7.
[172] W. Radloff, _Proben der Volks-litteratur der türkischen Stämme Süd-Siberiens,_ iii. (St. Petersburg, 1870) pp. 82 _sq._
[173] H. Ternaux-Compans, _Essai sur l'ancien Cundinamarca_ (Paris, N.D.), p. 18.
[174] George Turner, LL.D., _Samoa, a Hundred Years ago and long before_ (London, 1884), p. 200. For other examples of such tales, see Adolph Bastian, _Die Voelker des Oestlichen Asien_, i. 416, vi. 25; _Panjab Notes and Queries_, ii. p. 148, § 797 (June, 1885); A. Pfizmaier, "Nachrichten von den alten Bewohnern des heutigen Corea," _Sitzungsberichte der philosoph. histor. Classe der kaiser. Akademie der Wissenschaften_ (Vienna), lvii. (1868) pp. 495 _sq._
[175] Thomas J. Hutchinson, "On the Chaco and other Indians of South America," _Transactions of the Ethnological Society of London_, N.S. iii. (1865) p. 327. Amongst the Lengua Indians of the Paraguayan Chaco the marriage feast is now apparently extinct. See W. Barbrooke Grubb, _An Unknown People in an Unknown Land_ (London, 1911), p. 179.
[176] Monier Williams, _Religious Thought and Life in India_ (London, 1883), p. 354.
[177] H. Vambery, _Das Türkenvolk_ (Leipsic, 1885), p. 112.
[178] Hans Egede, _A Description of Greenland_ (London, 1818), p. 209.
[179] _Revue des Traditions Populaires_, xv. (1900) p. 471.
[180] _Taboo and the Perils of the Soul_, pp. 145 _sqq._
[181] H.E.A. Meyer, "Manners and Customs of the Aborigines of the Encounter Bay Tribe, South Australia," _The Native Tribes of South Australia_ (Adelaide, 1879), p. 186.
[182] E.J. Eyre, _Journals of Expeditions of Discovery into Central Australia_ (London, 1845), ii. 304.
[183] E.J. Eyre, _op. cit._ ii. 295.
[184] R. Brough Smyth, _The Aborigines of Victoria_ (Melbourne and London, 1878), i. 236.
[185] Samuel Gason, in _Journal of the Anthropological Institute_, xxiv. (1895) p. 171.
[186] Baldwin Spencer and F.J. Gillen, _Native Tribes of Central Australia_ (London, 1899), p. 473; _idem, Northern Tribes of Central Australia_ (London, 1904), p. 615.
[187] James Dawson, _Australian Aborigines_ (Melbourne, Sydney, and Adelaide, 1881), pp. ci. _sq._
[188] Rev. William Ridley, "Report on Australian Languages and Traditions," _Journal of the Anthropological Institute_, ii. (1873) p. 268. Compare _id., Kamilaroi and other Australian Languages_ (Sydney, 1875), p. 157.
[189] A.W. Howitt, _The Native Tribes of South-East Australia_ (London, 1904.), pp. 776 _sq._, on the authority of Mr. J.C. Muirhead. The Wakelbura are in Central Queensland. Compare Captain W.E. Armit, quoted in _Journal of the Anthropological Institute_, ix. (1880) pp. 459 _sq._
[190] _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 196, 207.
[191] Ch. Keysser, "Aus dem Leben der Kaileute," in R. Neuhauss's _Deutsch Neu-Guinea_ (Berlin, 1911), iii. 91.
[192] M.J. van Baarda, "Fabelen, Verhalen en Overleveringen der Galelareezen," _Bijdragen tot de Taal-Landen Volkenkinde van Nederlandsch-Indië_, xlv. (1895) p. 489.
[193] J.L. van der Toorn, "Het animisme bij den Minangkabauer der Padangsche Bovenlanden," _Bijdragen tot de Taal-Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) p. 66.
[194] W.H.I. Bleek, _A Brief Account of Bushman Folk-lore_ (London, 1875), p. 14; compare _ibid._, p. 10.
[195] Rev. James Macdonald, "Manners, Customs, Superstitions and Religions of South African Tribes," _Journal of the Anthropological Institute_, xx. (1891) p. 138; _id., Light in Africa_, Second Edition (London, 1890), p. 221.
[196] Dudley Kidd, _The Essential Kafir_ (London, 1904), p. 238; Mr. Warren's Notes, in Col. Maclean's _Compendium of Kafir Laws and Customs_ (Cape Town, 1866), p. 93; Rev. J. Macdonald, _Light in Africa_, p. 221; _id., Religion and Myth_ (London, 1893), p. 198. Compare Henri A. Junod, "Les conceptions physiologiques des Bantou Sud-Africains et leurs tabous," _Revue d'Ethnographie et de Sociologie_, i. (1910) p. 139. The danger of death to the cattle from the blood of women is mentioned only by Mr. Kidd. The part of the village which is frequented by the cattle, and which accordingly must be shunned by women, has a special name, _inkundhla_ (Mr. Warner's Notes, _l.c._).
[197] Rev. J. Roscoe, "The Bahima, a Cow Tribe of Enkole," _Journal of the Royal Anthropological Institute_, xxxvii. (1907) p. 106.
[198] Rev. J. Roscoe, _The Baganda_ (London, 1911), p. 419.
[199] Rev. J. Roscoe, _The Baganda_, p. 96.
[200] Rev. J. Roscoe, "Notes on the Manners and Customs of the Baganda," _Journal of the Anthropological Institute_, xxxi. (1901) p. 121; _id._, "Further Notes on the Manners and Customs of the Baganda," _Journal of the Anthropological Institute_, xxxii. (1902) p. 39; _id., The Baganda_, p. 352.
[201] Rev. J. Roscoe, _The Baganda_, p. 459.
[202] C.W. Hobley, "Further Researches into Kikuyu and Kamba Religious Beliefs and Customs," _Journal of the Royal Anthropological Institute_, xli. (1911) p. 409.
[203] Mervyn W.H. Beech, _The Suk, their Language and Folklore_ (Oxford, 1911), p. 11.
[204] H.S. Stannus, "Notes on some Tribes of British Central Africa," _Journal of the Royal Anthropological Institute_, xl. (1910) p. 305; R. Sutherland Rattray, _Some Folk-lore Stories and Songs in Chinyanja_ (London, 1907), p. 191. See above, p. 27.
[205] Jakob Spieth, _Die Ewe-Stämme_ (Berlin, 1906), p. 192.
[206] Anton Witte, "Menstruation und Pubertätsfeier der Mädchen in Kpandugebiet Togo," _Baessler-Archiv_, i. (1911) p. 279.
[207] Th. Nöldeke, _Geschichte der Perser und Araber zur Zeit der Sassaniden, aus der arabischen Chronik des Tabari übersetzt_ (Leyden, 1879), pp. 33-38. I have to thank my friend Professor A.A. Bevan for pointing out to me this passage. Many ancient cities had talismans on the preservation of which their safety was believed to depend. The Palladium of Troy is the most familiar instance. See Chr. A. Lobeck, _Aglaophamus_ (Königsberg, 1829), pp. 278 _sqq._, and my note on Pausanias, viii. 47. 5 (vol. iv. pp. 433 _sq._).
[208] J. Mergel, _Die Medezin der Talmudisten_ (Leipsic and Berlin, 1885), pp. 15 _sq._
[209] Maimonides, quoted by D. Chwolsohn, _Die Ssabier und der Ssabismus_ (St. Petersburg, 1856), ii. 483. According to the editor (p. 735) by the East Maimonides means India and eastern countries generally.
[210] L'abbé Béchara Chémali, "Naissance et premier âge au Liban," _Anthropos_, v. (1910) p. 735.
[211] Eijub Abela, "Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien," _Zeitschrift des deutschen Palaestina-Vereins_, vii. (1884) p. 111.
[212] J. Chalmers, "Toaripi," _Journal of the Anthropological Institute_, xxvii. (1898) p. 328.
[213] W. Crooke, _Tribes and Castes of the North-Western Provinces and Qudh_ (Calcutta, 1896), ii. 87.
[214] W. Crooke, in _North Indian Notes and Queries_, i. p. 67, § 467 (July, 1891).
[215] L.K. Anantha Krishna Iyer, _The Cochin Tribes and Castes_, i. (Madras, 1909) pp. 201-203. As to the seclusion of menstruous women among the Hindoos, see also Sonnerat, _Voyage aux Indes Orientates et à la Chine_ (Paris, 1782), i. 31; J.A. Dubois, _Moeurs, Institutions et Cérémonies des Peuples de l'Inde_ (Paris, 1825), i. 245 _sq._ Nair women in Malabar seclude themselves for three days at menstruation and prepare their food in separate pots and pans. See Duarte Barbosa, _Description of the Coasts of East Africa and Malabar in the beginning of the Sixteenth Century_ (Hakluyt Society, London, 1866), pp. 132 _sq._
[216] G. Hoffman, _Auszüge aus Syrischen Akten persisischer Martyrer übersetzt_ (Leipsic, 1880), p. 99. This passage was pointed out to me by my friend Professor A.A. Bevan.
[217] J.B. Tavernier, _Voyages en Turquie, en Perse, et aux Indes_ (The Hague, 1718), i. 488.
[218] Paul Giran, _Magie et Religion Annamites_ (Paris, 1912), pp. 107 _sq._, 112.
[219] Joseph Gumilla, _Histoire Naturelle, Civile, et Géographique de l'Orenoque_ (Avignon, 1758), i. 249.
[220] Dr. Louis Plassard, "Les Guaraunos et le delta de l'Orénoque," _Bulletin de la Société de Géographie_ (Paris), v. Série, xv. (1868) p. 584.
[221] J. Crevaux, _Voyages dans l'Amérique du Sud_ (Paris, 1883), p. 526. As to the customs observed at menstruation by Indian women in South America, see further A. d'Orbigny, _L'Homme Americain_ (Paris, 1839), i. 237.
[222] Chas. N. Bell, "The Mosquito Territory," _Journal of the Royal Geographical Society_, xxxii. (1862) p. 254.
[223] H. Pittier de Fabrega, "Die Sprache der Bribri-Indianer in Costa Rica," _Sitztungsberichte der philosophischen-historischen Classe der Kaiserlichen Akademie der Wissenschaften_ (Vienna), cxxxviii. (1898) pp. 19 _sq._
[224] Gabriel Sagard, _Le Grand Voyage du Pays des Hurons_, Nouvelle Édition (Paris, 1865), p. 54 (original edition, Paris, 1632); J.F. Lafitau, _Moeurs des Sauvages Ameriquains_ (Paris, 1724), i. 262; Charlevoix, _Histoire de la Nouvelle France_ (Paris, 1744), v. 423 _sq._; Captain Jonathan Carver, _Travels through the Interior Parts of North America_, Third Edition (London, 1781), pp. 236 _sq._; Captains Lewis and Clark, _Expedition to the Sources of the Missouri_, etc. (London, 1905), iii. 90 (original edition, 1814); Rev. Jedidiah Morse, _Report to the Secretary of War of the United States on Indian Affairs_ (New Haven, 1822), pp. 136 _sq._; _Annales de l'Association de la Propagation de la Foi_, iv, (Paris and Lyons, 1830) pp. 483, 494 _sq._; George Catlin, _Letters and Notes on the Manners, Customs, and Condition of the North American Indians_, Fourth Edition (London, 1844), ii. 233; H.R. Schoolcraft, _Indian Tribes of the United States_ (Philadelphia, 1853-1856), v. 70; A.L. Kroeber, "The Religion of the Indians of California," _University of California Publication in American Archaeology and Ethnology_, vol. iv. No. 6 (Berkeley, September, 1907), pp. 323 _sq._; Frank G. Speck, _Ethnology of the Yuchi Indians_ (Philadelphia, 1909), p. 96. Among the Hurons of Canada women at their periods did not retire from the house or village, but they ate from small dishes apart from the rest of the family at these times (Gabriel Sagard, _l.c._).
[225] James Adair, _History of the American Indians_ (London, 1775), pp. 123 _sq._
[226] Bossu, _Nouveaux Voyages aux Indes occidentales_ (Paris, 1768), ii. 105.
[227] Edwin James, _Account of an Expedition from Pittsburgh to the Rocky Mountains_ (London, 1823), i. 214.
[228] William H. Keating, _Narrative of an Expedition to the Source of St. Peter's River_ (London, 1825), i. 132.
[229] G.B. Grinnell, "Cheyenne Woman Customs," _American Anthropologist_, New Series, iv. (New York, 1902) p. 14.
[230] C. Hill Tout, "Ethnological Report on the Stseelis and Skaulits Tribes of the Halokmelem Division of the Salish of British Columbia," _Journal of the Anthropological Institute_, xxxiv. (1904) p. 320.
[231] James Teit, _The Thompson Indians of British Columbia_, pp. 326 _sq._ (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York, April, 1900).
[232] Samuel Hearne, _Journey from Prince of Wales's Fort in Hudson's Bay to the Northern Ocean_ (London, 1795), pp. 314 _sq._; Alex. Mackenzie, _Voyages through the Continent of North America_ (London, 1801), p. cxxiii.; E. Petitot, _Monographic des Déné-Dindjié_ (Paris, 1876), pp. 75 _sq._
[233] C. Leemius, _De Lapponibus Finmarchiae eorumque lingua vita et religione pristina_ (Copenhagen, 1767), p. 494.
[234] E.W. Nelson, "The Eskimo about Bering Strait," _Eighteenth Annual Report of the Bureau of American Ethnology_, Part i. (Washington, 1899) p. 440.
[235] The Carriers are a tribe of Déné or Tinneh Indians who get their name from a custom observed among them by widows, who carry, or rather used to carry, the charred bones of their dead husbands about with them in bundles.
[236] Hence we may conjecture that the similar ornaments worn by Mabuiag girls in similar circumstances are also amulets. See above, p. 36. Among the aborigines of the Upper Yarra river in Victoria, a girl at puberty used to have cords tied very tightly round several parts of her body. The cords were worn for several days, causing the whole body to swell very much and inflicting great pain. The girl might not remove them till she was clean. See R. Brough Smyth, _Aborigines of Victoria_ (Melbourne and London, 1878), i. 65. Perhaps the cords were intended to arrest the flow of blood.
[237] Rev. Father A.G. Morice, "The Western Dénés, their Manners and Customs," _Proceedings of the Canadian Institute, Toronto_, Third Series, vii. (1888-89) pp. 162-164. The writer has repeated the substance of this account in a later work, _Au pays de l'Ours Noir: chez les sauvages de la Colombia Britannique_ (Paris and Lyons, 1897), pp. 72 _sq._
[238] A.G. Morice, "Notes, Archaeological, Industrial, and Sociological, on the Western Dénés," _Transactions of the Canadian Institute_, iv. (1892-93) pp. 106 _sq._ Compare Rev. Father Julius Jetté, "On the Superstitions of the Ten'a Indians," _Anthropos_, vi. (1911) pp. 703 _sq._, who tells us that Tinneh women at these times may not lift their own nets, may not step over other people's nets, and may not pass in a boat or canoe near a place where nets are being set.
[239] A.G. Morice, in _Transactions of the Canadian Institute_, iv. (1892-93) pp. 107, 110.
[240] James Teit, _The Thompson Indians of British Columbia_, p. 327 (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York, April 1900).
[241] See above, p. 53.
[242] _Laws of Manu_, translated by G. Buhler (Oxford, 1886), ch. iv. 41 _sq._, p. 135 (_Sacred Books of the East_, vol. xxv.).
[243] _The Zend-Avesta_, translated by J. Darmesteter, i. (Oxford, 1880) p. xcii. (_Sacred Books of the East_, vol. iv.). See _id._, pp. 9, 181-185, _Fargard_, i. 18 and 19, xvi. 1-18.
[244] Pliny, _Nat. Hist._ vii. 64 _sq._, xxviii. 77 _sqq._ Compare _Geoponica_, xii. 20. 5 and 25. 2; Columella, _De re rustica_, xi. 357 _sqq._
[245] August Schleicher, _Volkstümliches aus Sonnenberg_ (Weimar, 1858), p. 134; B. Souché, _Croyances, Présages et Traditions diverses_ (Niort, 1880), p. 11; A. Meyrac, _Traditions, Coutumes Légendes et Contes des Ardennes_ (Charleville, 1890), p. 171; V. Fossel, _Volksmedicin und medicinischer Aberglaube in Steiermark[2]_ (Graz, 1886), p. 124. A correspondent, who withholds her name, writes to me that in a Suffolk village, where she used to live some twenty or thirty years ago, "every one pickled their own beef, and it was held that if the pickling were performed by a woman during her menstrual period the meat would not keep. If the cook were incapacitated at the time when the pickling was due, another woman was sent for out of the village rather than risk what was considered a certainty." Another correspondent informs me that in some of the dales in the north of Yorkshire a similar belief prevailed down to recent years with regard to the salting of pork. Another correspondent writes to me: "The prohibition that a menstruating woman must not touch meat that is intended for keeping appears to be common all over the country; at least I have met with it as a confirmed and active custom in widely separated parts of England.... It is in regard to the salting of meat for bacon that the prohibition is most usual, because that is the commonest process; but it exists in regard to any meat food that is required to be kept."
[246] R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), p. 291.
[247] W.R. Paton, in _Folk-lore_, i. (1890) p. 524.
[248] The Greeks and Romans thought that a field was completely protected against insects if a menstruous woman walked round it with bare feet and streaming hair (Pliny, _Nat. Hist._ xvii. 266, xxviii. 78; Columella, _De re rustica_, x. 358 _sq._, xi. 3. 64; Palladius, _De re rustica_, i. 35. 3; _Geoponica_, xii. 8. 5 _sq._; Aelian, _Nat. Anim._ vi. 36). A similar preventive is employed for the same purpose by North American Indians and European peasants. See H.R. Schoolcraft, _Indian Tribes of the United States_ (Philadelphia, 1853-1856), v. 70; F.J. Wiedemann, _Aus dem inneren und aüssern Leben der Ehsten_ (St. Petersburg, 1876), p. 484. Compare J. Haltrich, _Zur Volkskunde der Siebenbürger Sachsen_ (Vienna, 1885), p. 280; Adolph Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens_ (Hermannstadt, 1880), p. 14; J. Grimm, _Deutsche Mythologie_,*[4] iii. 468; G. Lammert, _Volksmedizin und medizinischer Aberglaube aus Bayern_ (Würzburg, 1869), p. 147. Among the Western Dénés it is believed that one or two transverse lines tattooed on the arms or legs of a young man by a pubescent girl are a specific against premature weakness of these limbs. See A.G. Morice, "Notes, Archaeological, Industrial, and Sociological, on the Western Dénés," _Transactions of the Canadian Institute_, iv. (1892-93) p. 182. The Thompson Indians of British Columbia thought that the Dawn of Day could and would cure hernia if only an adolescent girl prayed to it to do so. Just before daybreak the girl would put some charcoal in her mouth, chew it fine, and spit it out four times on the diseased place. Then she prayed: "O Day-dawn! thy child relies on me to obtain healing from thee, who art mystery. Remove thou the swelling of thy child. Pity thou him, Day-Dawn!" See James Teit, _The Thompson Indians of British Columbia_, pp. 345 _sq._ (_The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History_, New York, April, 1900). To cure the painful and dangerous wound inflicted by a ray-fish, the Indians of the Gran Chaco smoke the wounded limb and then cause a woman in her courses to sit astride of it. See G. Pelleschi, _Eight Months on the Gran Chaco of the Argentine Republic_ (London, 1886), p. 106. An ancient Hindoo method of securing prosperity was to swallow a portion of the menstruous fluid. See W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), pp. 57 _sq._ To preserve a new cow from the evil eye Scottish Highlanders used to sprinkle menstruous blood on the animal; and at certain seasons of the year, especially at Beltane (the first of May) and Lammas (the first of August) it was their custom to sprinkle the same potent liquid on the doorposts and houses all round to guard them from harm. The fluid was applied by means of a wisp of straw, and the person who discharged this salutary office went round the house in the direction of the sun. See J.G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), p. 248. These are examples of the beneficent application of the menstruous energy.
[249] _Taboo and the Perils of the Soul_, pp. 1 _sqq._
[250] For a similar reason, perhaps, ancient Hindoo ritual prescribed that when the hair of a child's head was shorn in the third year, the clippings should be buried in a cow-stable, or near an _udumbara_ tree, or in a clump of _darbha_ grass, with the words, "Where Pushan, Brihaspati, Savitri, Soma, Agni dwell, they have in many ways searched where they should deposit it, between heaven and earth, the waters and heaven." See _The Grihya-Sûtras_, translated by H. Oldenberg, Part ii. (Oxford, 1892) p. 218 (_Sacred Books of the East_, vol. xxx.).
[251] Petronius, _Sat._ 48; Pausanias, x. 12: 8; Justin Martyr, _Cohort ad Graecos_, 37, p. 34 c (ed. 1742). According to another account, the remains of the Sibyl were enclosed in an iron cage which hung from a pillar in an ancient temple of Hercules at Argyrus (Ampelius, _Liber Memorialis_, viii. 16).
[252] A. Kuhn und W. Schwartz, _Nord-deutsche Sagen, Märchen und Gebräuche_ (Leipsic, 1848), p. 70, No. 72. i. This and the following German parallels to the story of the Sibyl's wish were first indicated by Dr. M.R. James (_Classical Review_, vi. (1892) p. 74). I have already given the stories at length in a note on Pausanias, x. 12. 8 (vol. v. pp. 292 _sq._).
[253] A. Kuhn und W. Schwartz, _op. cit._ pp. 70 _sq._, No. 72. 2.
[254] A. Kuhn und W. Schwartz, _op. cit._ p. 71, No. 72. 3.
[255] Karl Müllenhoff, _Sagen, Märchen und Lieder der Herzogthümer Holstein und Lauenburg_ (Kiel, 1845), pp. 158 _sg._, No. 217.