part ii. letter 28.

[285] M. Bloomfield, _Hymns of the Atharva-Veda_, pp. 31, 536 _sq._; W. Caland, _Altindisches Zauberritual_, p. 103. In ancient Indian magic it is often prescribed that charms to heal sickness should be performed at the hour when the stars are vanishing in the sky. See W. Caland, _op. cit._ pp. 85, 86, 88, 96. Was this in order that the ailment might vanish with the stars?

[286] Spencer and Gillen, _Northern Tribes of Central Australia_ (London, 1904), p. 352; _id._, _Native Tribes of Central Australia_, p. 251.

[287] F. Chapiseau, _Le Folk-lore de la Beuce et du Perche_ (Paris, 1902), i. 172 _sq._

[288] J. Perham, “Manangism in Borneo,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 19 (1887), p. 100; H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 280.

[289] Marcellus, _De medicamentis_, xv. 82.

[290] Marcellus, _op. cit._ xxxiv. 100.

[291] Spencer and Gillen, _Native Tribes of Central Australia_, p. 176.

[292] Spencer and Gillen, _op. cit._ pp. 179 _sqq._

[293] Spencer and Gillen, _op. cit._ pp. 184 _sq._

[294] Spencer and Gillen, _op. cit._ pp. 193 _sqq._, 199 _sqq._, 206 _sq._ In the south of France and in the Pyrenees a number of caves have been found adorned with paintings or carvings of animals which have long been extinct in that region, such as the mammoth, the reindeer, and the bison. All the beasts thus represented appear to be edible, and none of them to be fierce carnivorous creatures. Hence it has been ingeniously suggested by M. S. Reinach that the intention of these works of art may have been to multiply by magic the animals so represented, just as the Central Australians seek to increase kangaroos and emus in the manner described above. He infers that the comparatively high development of prehistoric art in Europe among men of the reindeer age may have been due in large measure to the practice of sympathetic magic. See S. Reinach, “L’Art et la magie,” _L’Anthropologie_, xiv. (1903) pp. 257–266; id., _Cultes, Myths et Religions_, i. (Paris, 1905) pp. 125–136. Paintings and carvings executed in caves and on rocks by the aborigines have been described in various parts of Australia. See G. Grey, _Journals of two Expeditions of Discovery_ (London, 1841), i. 201–206; R. Brough Smyth, _The Aborigines of Victoria_, i. 289–294, ii. 309; E. M. Curr, _The Australian Race_, ii. 476; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 614–618; J. F. Mann, in _Proceedings of the Geographical Society of Australia_, i. (1885) pp. 50 _sq._, with illustrations; W. E. Roth, _Ethnological Studies among the North-west-central Queensland Aborigines_, p. 116. We may conjecture that the Hebrew prohibition to make “the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth” (Deuteronomy iv. 17 _sq._), was primarily directed rather against magic than idolatry in the strict sense. Ezekiel speaks (viii. 10–12) of the elders of Israel offering incense to “every form of creeping things, and abominable beasts,” portrayed on the walls of their chambers. If hieroglyphs originated, as seems possible, in representations of edible animals and plants which had long been in use for the purpose of magically multiplying the species, we could readily understand why, for example, dangerous beasts of prey should be conspicuously absent from the so-called Hittite system of hieroglyphs, without being forced to have recourse to the rationalistic explanation of their absence which has been adopted by Professors G. Hirschfeld and W. M. Ramsay. See W. M. Ramsay, _The Cities and Bishoprics of Phrygia_, i. p. xv. On the relations of art and magic, see Y. Hirn, _Origins of Art_ (London, 1900), pp. 278–297.

[295] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 291–294.

[296] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 185 _sq._

[297] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 310.

[298] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 309 _sq._

[299] See below, pp. 162–164.

[300] A. W. Howitt, _Native Tribes of South-East Australia_ (London, 1904), p. 798.

[301] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 287 _sq._

[302] With what follows compare my article “The Origin of Circumcision,” _The Independent Review_, November 1904, pp. 204 _sqq._; _Totemism and Exogamy_, iv. 181–184.

[303] F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” _Journal of the Anthropological Institute_, xiii. (1884) pp. 134 _sq._ Compare J. Fraser, “The Aborigines of New South Wales,” _Journal and Proceedings of the Royal Society of New South Wales_, xvi. (1882) pp. 229, 231; A. W. Howitt, _Native Tribes of South-East Australia_, pp. 451, 465.

[304] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 507, 509 _sq._

[305] Mr. Bussel in Sir G. Grey’s _Journals of Two Expeditions of Discovery in North-West and Western Australia_ (London, 1841), ii. 330.

[306] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 382, 461; _id._, _Northern Tribes of Central Australia_, p. 598.

[307] Spencer and Gillen, _Native Tribes of Central Australia_, p. 464; _id._, _Northern Tribes of Central Australia_, pp. 599 _sqq._; W. E. Roth, _Ethnological Studies_, p. 162, § 283. In North-Western Queensland the blood may be drawn for this purpose from any healthy man, not necessarily from a kinsman.

[308] A. W. Howitt, _Native Tribes of South-East Australia_, p. 380.

[309] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 461 _sq._; _id._, _Northern Tribes of Central Australia_, pp. 560, 562, 598.

[310] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 251, 463; _id._, _Northern Tribes of Central Australia_, pp. 352, 355.

[311] W. E. Roth, _Ethnological Studies_, p. 174, § 305.

[312] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 250 _sq._ Among the northern Arunta the foreskin is buried, along with the blood, in a hole (_ib._ p. 268).

[313] A. W. Howitt, _Native Tribes of South-East Australia_, p. 667.

[314] E. Clement, “Ethnographical Notes on the Western Australian Aborigines,” _Internationales Archiv für Ethnographie_, xvi. (1904) p. 11. Among the western coastal tribes of the Northern Territory of South Australia the foreskin is held against the bellies of those who have been present at the operation, then it is placed in a bag which the operator wears round his neck till the wound has healed, when he throws it into the fire. See H. Basedow, _Anthropological Notes on the Western Coastal Tribes of the Northern Territory of South Australia_, p. 12 (printed by Hussey and Gillingham, Adelaide).

[315] B. H. Purcell, “Rites and Customs of the Australian Aborigines,” _Verhandlungen der Berliner Gesellschaft für Anthropologie_, p. (287) (_Zeitschrift für Ethnologie_, xxv. 1893). Cloniny is perhaps a misprint for Cloncurry.

[316] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 360 _sq._, 599. Compare _id._, _Native Tribes of Central Australia_, p. 257.

[317] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 256 _sq._

[318] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 391.

[319] Lieut.-Colonel D. Collins, _Account of the English Colony in New South Wales_, Second Edition (London, 1804), p. 366.

[320] D. Collins, _op. cit._ p. 363.

[321] G. Turner, _Samoa_, p. 94; compare W. T. Pritchard, “Notes on certain Anthropological Matters respecting the South Sea Islanders (the Samoans),” _Memoirs of the Anthropological Society of London_, i. (1863–4), pp. 324–326.

[322] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 367, 368, 599.

[323] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 9, 368, 552, 553, 554 _sq._ See further E. Palmer, “On Plants used by the Natives of North Queensland,” _Journal and Proceedings of the Royal Society of New South Wales for 1883_, xvii. 101. The seeds of the splendid pink water-lily (the sacred lotus) are also eaten by the natives of North Queensland. The plant grows in lagoons on the coast. See E. Palmer, _loc. cit._

[324] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 372.

[325] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 353 _sq._ Some of the dwarf tribes of the Gaboon, who practise circumcision, place the severed foreskins in the trunks of a species of nut-tree (_Kula edulis_), which seems to be their totem; for the tree is said to have a certain sanctity for them, and some groups take their name from it, being called _A-Kula_, “the people of the nut-tree.” They eat the nuts, and have a special ceremony at the gathering of the first nuts of the season. See Mgr. Le Roy, “Les Pygmées,” _Missions Catholiques_, xxix. (1897) pp. 222 _sq._, 237.

[326] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 341.

[327] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 123 _sqq._

[328] See above, pp. 75–77.

[329] A. W. Howitt, _Native Tribes of South-East Australia_, pp. 538 _sqq._, 563, 564, 565, 566, 569, 571, 576, 586 _sq._, 588, 589, 592, 613, 616, 641, 655 _sq._, 675 _sq._; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 213 _sq._, 450 _sqq._; _id._, _Northern Tribes of Central Australia_, pp. 18, 329, 588 _sqq._

[330] See below, pp. 176 _sq._

[331] W. Blandowski, “Personal Observations made in an Excursion towards the Central Parts of Victoria,” _Transactions of the Philosophical Society of Victoria_, i. (Melbourne, 1855) p. 72. Compare R. Brough Smyth, _Aborigines of Victoria_, i. 61; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 453 _sq._

[332] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 452 _sq._

[333] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 594, 596.

[334] Spencer and Gillen, _Native Tribes of Central Australia_, p. 451.

[335] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 592–594.

[336] A. C. Haddon, _Head-hunters_, p. 193; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 193, 221.

[337] W. E. Roth, _North Queensland Ethnography, Bulletin_ No. 5 (Brisbane, 1903), pp. 18, 23, §§ 68, 83. We are reminded of the old Greek saying to be born “of an oak or a rock” (Homer, _Odyssey_, xix. 163). See A. B. Cook, “Oak and Rock,” _Classical Review_, xv. (1901) pp. 322–326. In Samoa, a child sometimes received as his god for life the deity who chanced to be invoked at the moment of his birth, whether that was his father’s or his mother’s god. See G. Turner, _Samoa_, p. 79.

[338] See below, pp. 183 _sq._

[339] Lieut.-Colonel D. Collins, _Account of the English Colony of New South Wales_, Second Edition (London, 1804), pp. 353, 372 _sqq._ The Cammeray of whom Collins speaks are no doubt the tribe now better known as the Kamilaroi. _Carrahdy_, which he gives as the native name for a high priest, is clearly the Kamilaroi _kuradyi_, “medicine-man” (W. Ridley, _Kamilaroi and other Australian Languages_, Sydney, 1875, p. 158).

[340] If the possession of the foreskin conferred on the possessor a like power over the person to whom it had belonged, we can readily understand why the Israelites coveted the foreskins of their enemies the Philistines (1 Samuel xviii. 25–27, 2 Samuel iii. 14). Professor H. Gunkel interprets a passage of Ezekiel (xxxii. 18–32) as contrasting the happy lot of the circumcised warrior in the under world with the misery of his uncircumcised foe in the same place, and confesses himself unable to see why circumcision should be thought to benefit the dead. See H. Gunkel, “Über die Beschneidung im alten Testament,” _Archiv für Papyrusforschung_, ii. (1903) p. 21. (Prof. Gunkel’s paper was pointed out to me by my friend Mr. W. Wyse.) The benefit, on the theory here suggested, was very substantial, since it allowed the dead to come to life again, the grave being a bourne from which only uncircumcised travellers fail, sooner or later, to return. But I confess that Prof. Gunkel’s explanation of the passage seems to me rather far-fetched.

[341] G. Grey, _Journals of Two Expeditions of Discovery_, ii. 335.

[342] See above, pp. 28 _sqq._

[343] J. Dawson, _Australian Aborigines_, p. 62; J. F. Mann, in _Proceedings of the Geographical Society of Australia_, i. (1885) p. 48.

[344] E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_ (London, 1845), ii. 345 _sq._; W. E. Roth, _Ethnological Studies_, pp. 165 _sq._; J. Mathew, _Eaglehawk and Crow_, p. 122; Spencer and Gillen, _Native Tribes of Central Australia_, p. 498; _id._, _Northern Tribes of Central Australia_, pp. 505 _sqq._

[345] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 506.

[346] Spencer and Gillen, _Native Tribes of Central Australia_, p. 497. Compare _id._, _Northern Tribes of Central Australia_, p. 506.

[347] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 552 _sqq._

[348] _Adonis, Attis, Osiris_, Second Edition (1907), pp. 77 _sqq._

[349] J. B. Purvis, _Through Uganda to Mount Elgon_ (London, 1909), pp. 302 _sq._

[350] J. H. Weeks, “Notes on some Customs of the Lower Congo People,” _Folk-lore_, xix. (1908) p. 422.

[351] Plato, _Phaedo_, 18, p. 72 E καὶ μήν, ἔφη ὁ Κέβης ὑπολαβών, καὶ κατ’ ἐκεῖνόν γε τὸν λόγον, ὦ Σώκρατες, εἰ ἀληθής ἐστιν, ὃν σὺ εἴωθας θαμὰ λέγειν, ὅτι ἡμῖν ἡ μάθησις οὐκ ἄλλο τι ἢ ἀνάμνησις τυγχάνει οὖσα, καὶ κατὰ τοῦτον ἀνάγκη που ἡμᾶς ἐν προτέρῳ τινὶ χρόνῳ μεμαθηκέναι ἂ νῦν ἀναμιμνησκόμεθα. τοῦτο δὲ ἀδύνατον, εἰ μὴ ἦν που ἡμῶν ἡ ψυχὴ πρὶν ἐν τῷδε τῷ ἀνθρωπίνῳ εἴδει γενέσθαι· ὥστε καὶ ταύτη ἀθάνατόν τι ἔοικεν ἡ ψυχὴ εἶναι. Compare Wordsworth, _Ode on Intimations of Immortality_:

_Our birth is but a sleep and a forgetting._

[352] E. M. Gordon, _Indian Folk-tales_ (London, 1908), p. 49.

[353] E. Thurston, _Castes and Tribes of Southern India_, iii. 398.

[354] R. V. Russel, in _Census of India, 1901_, vol. xiii. _Central Provinces_, p. 93.

[355] _Relations des Jésuites_, 1636, p. 130 (Canadian Reprint).

[356] “Greek Law and Folklore,” _Classical Review_, ix. (1895) pp. 247–250. For the rules themselves see H. Roehl, _Inscriptiones Graecae Antiquissimae_, No. 395; Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 877; Ch. Michel, _Recueil d’inscriptions grecques_, No. 398.

[357] This has been suggested by Mr. J. E. King for infant burial (_Classical Review_, xvii. (1903) p. 83 _sq._); but we need not confine the suggestion to the case of infants.

[358] Herodotus, iv. 26; Hesychius, _s.v._ Γενέσια; Im. Bekker, _Anecdota Graeca_, i. pp. 86, 231; Isaeus, ii. 46; _The Oxyrhynchus Papyri_, ed. Grenfell and Hunt, part iii. (London, 1903), p. 203 εὐωχίαν ἣν ποιήσονται πλησίον τοῦ τάφου μου κατ’ ἔτος τῆ γενεθλίᾳ μου ἐφ’ ᾧ διέπειν ἀργυρίου δραχμὰς ἑκατόν. My attention was called to this subject by my friend Mr. W. Wyse, who supplied me with many of the Greek passages referred to, including the one in the Oxyrhynchus Papyri.

[359] _Vitarum Scriptores Graeci_, ed. A. Westermann, p. 450; Plutarch, _Aratus_, 53; Diogenes Laertius, _Vit. Philosoph._ x. 18.

[360] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 547 _sqq._

[361] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 473–475.

[362] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 548.

[363] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 207–211.

[364] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 434 _sq._, 475.

[365] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 418 _sqq._

[366] “In the Alcheringa lived ancestors who, in the native mind, are so intimately associated with the animals or plants the names of which they bear that an Alcheringa man of, say, the kangaroo totem may sometimes be spoken of either as a man-kangaroo or as a kangaroo-man. The identity of the human individual is often sunk in that of the animal or plant from which he is supposed to have originated” (Spencer and Gillen, _Native Tribes of Central Australia_, p. 119).

[367] Franz Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 45 (separate reprint from the _Report of the British Association for 1890_).

[368] A. C. Haddon in _Journal of the Anthropological Institute_, xix. (1890) p. 427; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 333, 338.

[369] A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en Mededeelingen der konink. Akademie van Wetenschappen_, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 203 _sq._ I follow the experienced Messrs. N. Adriani and A. C. Kruijt (Kruyt) in calling the natives of Central Celebes by the name of Toradjas, though that name is not used by the people themselves, but is only applied to them in a derogatory sense by the Buginese. It means no more than “inlanders.” The people are divided into a number of tribes, each with its own name, who speak for the most part one language but have no common name for themselves collectively. See Dr. N. Adriani, “Mededeelingen omtrent de Toradjas van Midden-Celebes,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p. 221.

[370] J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. 277.

[371] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 601 _sq._

[372] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” _British New Guinea, Annual Report for 1894–95_, p. 56.

[373] E. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” _Cochinchine française: excursions et reconnaissances_, No. 16 (Saigon, 1883), p. 157.

[374] James Macdonald, _Religion and Myth_ (London, 1893), p. 5.

[375] A. G. Morice, “Notes, archaeological, industrial, and sociological, on the Western Dénés,” _Transactions of the Canadian Institute_, iv. (1892–93) p. 108; _id._, _Au pays de l’Ours Noir: chez les sauvages de la Colombie Britannique_ (Paris and Lyons, 1897), p. 71.

[376] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië_, xlv. (1895) p. 502. As to the district of Galela in Halmahera see G. Lafond in _Bulletin de la Société de Géographie_ (Paris), ii. série, ix. (1838) pp. 77 _sqq._ (where Galeta is apparently a misprint for Galela); F. S. A. de Clercq, _Bijdragen tot de Kennis der Residentie Ternate_ (Leyden, 1890), pp. 112 _sq._; W. Kükenthal, _Forschungsreise in den Molukken und in Borneo_ (Frankfort, 1896), pp. 147 _sqq._

[377] W. W. Skeat, _Malay Magic_, p. 300.

[378] The theory that taboo is a negative magic was first, I believe, clearly formulated by Messrs. Hubert and Mauss in their essay, “Esquisse d’une théorie générale de la magie,” _L’Année Sociologique_, vii. (Paris, 1904) p. 56. Compare A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904), pp. 19 _sqq._ I reached the same conclusion independently and stated it in my _Lectures on the Early History of the Kingship_ (London, 1905), pp. 52–54, a passage which I have substantially reproduced in the text. When I wrote it I was unaware that the view had been anticipated by my friends Messrs. Hubert and Mauss. See my note in _Man_, vi. (1906) pp. 55 _sq._ The view has been criticised adversely by my friend Mr. R. R. Marett (_The Threshold of Religion_, pp. 85 _sqq._). But the difference between us seems to be mainly one of words; for I regard the supposed mysterious force, to which he gives the Melanesian name of _mana_, as supplying, so to say, the physical basis both of magic and of taboo, while the logical basis of both is furnished by a misapplication of the laws of the association of ideas. And with this view Mr. Marett, if I apprehend him aright, is to a certain extent in agreement (see particularly pp. 102 _sq._, 113 _sq._ of his essay). However, in deference to his criticisms I have here stated the theory in question less absolutely than I did in my _Lectures_. As to the supposed mysterious force which I take to underlie magic and taboo I may refer particularly to what I have said in _The Golden Bough_,² i. 319–322, 343. In speaking of taboo I here refer only to those taboos which are protected by magical or religious sanctions, not to those of which the sanctions are purely civil or legal; for I take civil or legal taboos to be merely a later extension of magical or religious taboos, which form the original stock of the institution. See my article “Taboo” in _Encyclopaedia Britannica_, Ninth Edition, vol. xxiii. pp. 16, 17.

[379] M. J. van Baarda, in _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië_, xlv. (1895) p. 507.

[380] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. Part I. (1901) p. 161.

[381] R. F. Kaindl, “Zauberglaube bei den Huzulen,” _Globus_, lxxvi. (1899) p. 273.

[382] Pliny, _Nat. Hist._ xxviii. 28.

[383] B. Pilsudski, “Schwangerhaft, Entbindung und Fehlgeburt bei den Bewohnern der Insel Sachalin,” _Anthropos_, v. (1910) p. 763.

[384] Rev. E. M. Gordon, in _Journal and Proceedings of the Asiatic Society of Bengal_, New Series, i. (1905) p. 185; _id._, _Indian Folk Tales_ (London, 1908), pp. 82 _sq._

[385] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. p. 604.

[386] A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xl. (1896) pp. 262 _sq._; _id. ib._ xliv. (1900) p. 235.

[387] C. Snouck Hurgronje, _De Atjehers_ (Batavia and Leyden, 1893–94), i. 409; E. A. Klerks, “Geographisch en ethnographisch opstal over de landschappen Korintje, Sĕrampas en Soengai Tĕnang,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxix. (1897) p. 73; J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,” _ib._ xliv. (1901) pp. 490 _sq._; M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 406.

[388] H. Lake and H. J. Kelsall, “The Camphor-tree and Camphor Language of Johore,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 26 (January 1894), p. 40; W. W. Skeat, _Malay Magic_, p. 213.

[389] W. H. Furness, _Home-life of Borneo Head-hunters_ (Philadelphia, 1902), p. 169.

[390] E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 269.

[391] E. Aymonier, _Voyage dans le Laos_ (Paris, 1895–97), i. 322. As to lac and the mode of cultivating it, see _id._ ii. 18 _sq._ The superstition is less explicitly stated in the same writer’s _Notes sur le Laos_ (Saigon, 1885), p. 110.

[392] A. Thevet, _Les Singularitez de la France Antarctique, autrement nommée Amerique_ (Antwerp, 1558), p. 93; _id._, _Cosmographie Universelle_ (Paris, 1575), ii. 970 [wrongly numbered 936] _sq._

[393] Maximilian, Prinz zu Wied, _Reise in das innere Nord-America_, ii. 247.

[394] G. B. Grinnell, _Blackfoot Lodge Tales_ (London, 1893), pp. 237, 238.

[395] E. Poeppig, _Reise in Chile, Peru und auf dem Amazonenstrome_ (Leipsic, 1835–36), ii. 323.

[396] Meanwhile I may refer the reader to _The Golden Bough_,² ii. 353 _sqq._

[397] H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and Madagascar Magazine_, vol. ii. (reprint of the second four numbers, 1881–1884) (Antananarivo, 1896), p. 261.

[398] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 48.

[399] H. Callaway, _Nursery Tales, Traditions, and Histories of the Zulus_, i. (Natal and London, 1868), pp. 280–282.

[400] Above, p. 116.

[401] Above, p. 117.

[402] E. Aymonier, _Notes sur le Laos_, pp. 25 _sq._; _id._, _Voyage dans le Laos_ (Paris, 1895–97), i. 62, 63.

[403] Chalmers, quoted by H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 430.

[404] E. Aymonier, “Les Tchames et leurs religions,” _Revue de l’Histoire des Religions_, xxiv. (1891) p. 278.

[405] Th. Hahn, _Tsuni-ǁGoam_ (London, 1881), p. 77.

[406] A. C. Haddon, _Head-hunters_ (London, 1901), p. 259.

[407] C. Leemius, _De Lapponibus Finmarchiae_ (Copenhagen, 1767), p. 500.

[408] H. J. Holmberg, “Über die Völker des russischen Amerika,” _Acta Societatis Scientiarum Fennicae_, iv. (1856) p. 392.

[409] _Arctic Papers for the Expedition of 1875_ (published by the Royal Geographical Society), pp. 261 _sq._; _Report of the International Polar Expedition to Point Barrow, Alaska_ (Washington, 1885), p. 39.

[410] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) pp. 149, 160.

[411] Roland B. Dixon, “The Northern Maidu,” _Bulletin of the American Museum of Natural History_, xvii. part iii. (New York, 1905) p. 193.

[412] P. Labbé, _Un Bagne Russe, l’Île de Sakhaline_ (Paris, 1903), p. 268.

[413] W. Jochelson, “Die Jukagiren im äussersten Nordosten Asiens,” _Jahresbericht der geograph. Gesellschaft von Bern_, xvii. (1900) p. 14.

[414] _Missions Catholiques_, xiv. (1882) p. 460.

[415] W. H. I. Bleek, _A Brief Account of Bushman Folklore_, p. 19.

[416] P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 427.

[417] H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 318 _sq._

[418] A. D’Orbigny, _Voyage dans l’Amérique Méridionale_, iii. part i. p. 226.

[419] I. Petroff, _Report on the Population, Industries, and Resources of Alaska_, p. 155.

[420] C. Lumholtz, _Unknown Mexico_, ii. 126 _sqq._; as to the sacred cactus, which the Indians call _hikuli_, see _id._ i. 357 _sqq._

[421] For this information I am indebted to Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.

[422] W. H. Furness, _Home-life of Borneo Head-hunters_, p. 169.

[423] J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 327.

[424] J. L. van Hasselt, “Eenige Aanteekeningen aangaande de Bewoners der N. Westkust van Nieuw Guinea, meer bepaaldelijk den Stam der Noefoereezen,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxii. (1889) p. 263; _id._, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen der geograph. Gesellschaft zu Jena_, ix. (1891) pp. 101 _sq._

[425] H. von Rosenberg, _Der malayische Archipel_ (Leipsic, 1878), pp. 453, 462.

[426] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) p. 831.

[427] H. Geurtjens, “Le Cérémonial des Voyages aux Îles Keij,” _Anthropos_, v. (1910) pp. 337, 353. The girls bear the title of _wat moel_.

[428] J. C. E. Tromp, “De Rambai en Sebroeang Dajaks,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxv. 118.

[429] H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxii. (1893) p. 56.

[430] W. W. Skeat, _Malay Magic_, p. 524.

[431] Mrs. Hewitt, “Some Sea-Dayak Tabus,” _Man_, viii. (1908) pp. 186 _sq._

[432] _Indian Antiquary_, xxi. (1892) p. 120.

[433] H. O. Forbes, “On some Tribes of the Island of Timor,” _Journal of the Anthropological Institute_, xiii. (1884) p. 414.

[434] A. C. Kruyt, “Het koppensnellan der Toradja’s van Midden-Celebes, en zijne beteekenis,” _Verslagen en Mededeelingen der konink. Akademie van Wetenschappen_, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 158 _sq._

[435] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 507.

[436] See above, p. 120.

[437] M. J. van Baarda, _l.c._

[438] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) p. 805.

[439] De Flacourt, _Histoire de la Grande Isle Madagascar_ (Paris, 1658), pp. 97 _sq._ A statement of the same sort is made by the Abbé Rochon, _Voyage to Madagascar and the East Indies_, translated from the French (London, 1792), pp. 46 _sq._

[440] John Struys, _Voiages and Travels_ (London, 1684), p. 22. Struys may have copied from De Flacourt.

[441] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 341; H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 312, 317.

[442] Riedel, _op. cit._ p. 377.

[443] A. B. Ellis, _The Tshi-speaking Peoples of the Gold Coast_, p. 226.

[444] H. P. Fitzgerald Marriott, _The Secret Tribal Societies of West Africa_, p. 17 (reprinted from _Ars quatuor Coronatorum_, the transactions of a Masonic lodge of London). The lamented Miss Mary H. Kingsley was so kind as to lend me a copy of this work.

[445] J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. No. 4 (April 1900), p. 356.

[446] S. Powers, _Tribes of California_ (Washington, 1877), pp. 129 _sq._

[447] J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 55 _sq._ (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. v.