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._

M23 Seclusion of girls at puberty among the tribes about Lake Nyassa and on the Zambesi.

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.

M24 Seclusion of girls at puberty among the Thonga of Delagoa Bay.

83 Henri A. Junod, _The Life of a South African Tribe_ (Neuchatel, 1912-1913), i. 178 _sq._

M25 Seclusion of girls at puberty among the Caffre tribes of South Africa.

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.

M26 Seclusion of girls at puberty on the Lower Congo.

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).

M27 Seclusion of girls at puberty in New Ireland.

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.

M28 Seclusion of girls at puberty in New Guinea, Borneo, Ceram, and Yap.

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 Neu-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._

M29 Seclusion of girls at puberty in Mabuiag, Torres Straits.

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._

M30 Seclusion of girls at puberty in Northern Australia.

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.

M31 Seclusion of girls at puberty in the islands of Torres Straits.

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._

M32 Seclusion of girls at puberty among the Indians of California.

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.

M33 Seclusion of girls at puberty among the Indians of Washington State.

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.

M34 Seclusion of girls at puberty among the Nootka Indians of Vancouver Island.

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.

M35 Seclusion of girls at puberty among the Haida Indians of the Queen Charlotte Islands.

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.

M36 Seclusion of girls at puberty among the Tlingit Indians of Alaska.

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 Nordwestküste 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.

M37 Seclusion of girls at puberty among the Tsetsaut and Bella Coola Indians of British Columbia.

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).

M38 Seclusion of girls at puberty among the Tinneh Indians of British Columbia.

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._

M39 Seclusion of girls at puberty among the Tinneh Indians of Alaska.

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._

M40 Seclusion of girls at puberty among the Thompson Indians of British Columbia.

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.

M41 Seclusion of girls at puberty among the Lillooet Indians of British Columbia.

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.

M42 Seclusion of girls at puberty among the Shuswap Indians of British Columbia.

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).

M43 Seclusion of girls at puberty among the Delaware and Cheyenne Indians.

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._

M44 Seclusion of girls at puberty among the Esquimaux.

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.

M45 Seclusion of girls at puberty among the Guaranis, Chiriguanos, and Lengua Indians of South America.

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, _Mœurs des Sauvages Ameriquains_ (Paris, 1724), i. 262 _sq._

133 Father Ignace Chomé, in _Lettres Édifiantes et Curieuses_, Nouvelle Édition (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.

M46 Seclusion of girls at puberty among the Yuracares of Bolivia.

135 Alcide d’Orbigny, _Voyage dans l’Amérique Méridionale_, vol. iii. 1re Partie (Paris and Strasburg, 1844), pp. 205 _sq._

M47 Seclusion of girls at puberty among the Indians of the Gran Chaco, and Brazil.

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 Singularitez de la France Antarctique, autrement nommée Amerique_ (Antwerp, 1558), p. 76; J. F. Lafitau, _Mœurs des Sauvages Ameriquains_ (Paris, 1724), i. 290 _sqq._,

M48 Seclusion of girls at puberty among the Indians of Guiana. Custom of beating the girls and of causing them to be stung by ants.

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).

M49 Custom in South America of causing young men to be stung with ants as an initiatory rite.

_ 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 centrales 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.

M50 Custom of causing men and women to be stung with ants to improve their character and health or to render them invulnerable.

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.

M51 In such cases the beating or stinging was originally a purification; at a later time it is interpreted as a test of courage and endurance.

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._

M52 This explanation confirmed with reference to the beating of girls at puberty among the South American Indians. Treatment of a girl at puberty among the Banivas of the Orinoco. Symptoms of puberty in a girl regarded as wounds inflicted by a demon.

156 J. Chaffanjon, _L’Orénoque et le Caura_ (Paris, 1889), pp. 213-215.

M53 Seclusion of girls at puberty among the Hindoos, in Southern India.

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.

M54 Seclusion of girls at puberty in Cambodia.

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.

M55 Traces of the seclusion of girls at puberty in folk-tales. Danish story of the girl who might not see the sun.

166 Svend Grundtvig, _Dänische Volksmärchen_, übersetzt von A. Strodtmann, Zweite Sammlung (Leipsic, 1879), pp. 199 _sqq._

M56 Tyrolese story of the girl who might not see the sun.

167 Christian Schneller, _Märchen und Sagen aus Wälschtirol_ (Innsbruck, 1867), No. 22, pp. 51 _sqq._

M57 Modern Greek stories of the maid who might not see the sun.

168 Bernhard 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).

M58 The story of Danae and its parallel in a Kirghiz legend.

171 Sophocles, Antigone, 944 _sqq._; Apollodorus, _Bibliotheca_, ii. 4. 1; Horace, _Odes_, iii. 16. 1. _sqq._; Pausanias, ii. 23. 7.

172 W. Radloff, _Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens_, iii. (St. Petersburg, 1870) pp. 82 _sq._

M59 Impregnation of women by the sun in legends.

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._

M60 Traces in marriage customs of the belief that women can be impregnated by the sun. Belief in the impregnation of women by the moon.

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.

M61 The reason for the seclusion of women at puberty is the dread of menstruous blood.

_ 180 Taboo and the Perils of the Soul_, pp. 145 _sqq._

M62 Dread and seclusion of menstruous women among the aborigines of Australia.

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._

M63 Severe penalties inflicted for breaches of the custom of seclusion.

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._

M64 Dread and seclusion of menstruous women in the Torres Straits Islands, New Guinea, Galela, and Sumatra.

_ 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- Land- en Volkenkunde 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.

M65 Dread and seclusion of menstruous women among the tribes of South Africa, Central and East Africa.

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.

M66 Dread and seclusion of menstruous women among the tribes of West Africa.

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.

M67 Powerful influence ascribed to menstruous blood in Arab legend.

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._).

M68 Dread and seclusion of menstruous women among the Jews, in Syria, India, and Annam.

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 Eijūb Abēla, “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 Oudh_ (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 Orientales et à la Chine_ (Paris, 1782), i. 31; J. A. Dubois, _Mœurs, 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.

M69 Dread and seclusion of menstruous women among the Indians of South and Central America.

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,” _Sitzungsberichte der philosophischen-historischen Classe der Kaiserlichen Akademie der Wissenschaften_ (Vienna), cxxxviii. (1898) pp. 19 _sq._

M70 Dread and seclusion of menstruous women among the Indians of North America.

224 Gabriel Sagard, _Le Grand Voyage du Pays des Hurons_, Nouvelle Édition (Paris, 1865), p. 54 (original edition, Paris, 1632); J. F. Lafitau, _Mœurs 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 Publications 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._).

M71 Dread and seclusion of menstruous women among the Creek, Choctaw, Omaha, and Cheyenne Indians.

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.

M72 Dread and seclusion of menstruous women among the Indians of British Columbia.

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).

M73 Dread and seclusion of menstruous women among the Chippeway Indians.

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, _Monographie des Dènè-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.

M74 Dread and seclusion of menstruous women among the Tinneh or Déné Indians. Customs and beliefs of the Carrier Indians in regard to menstruous women.

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.

M75 Seclusion of Carrier girls at puberty.

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.

M76 Seclusion of Carrier women at their monthly periods. Reasons for the seclusion of menstruous women among the Indians.

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 Colombie 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.

M77 Similar rules of seclusion enjoined on menstruous women in ancient Hindoo, Persian, and Hebrew codes.

_ 242 Laws of Manu_, translated by G. Bühler (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.

M78 Superstitions as to menstruous women in ancient and modern Europe.

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 ans 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.

M79 The intention of secluding menstruous women is to neutralize the dangerous influences which are thought to emanate from them in that condition. Suspension between heaven and earth. M80 The same explanation applies to the similar rules of seclusion observed by divine kings and priests. Suspension between heaven and earth.

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 äussern 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.).

M81 Stories of immortality attained by suspension between heaven and earth.

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, _Norddeutsche Sagen, Märchen und Gebräuche_ (Leipsic, 1848), p. 70, No. 72. 1. 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 _sq._, No. 217.

M82 How Balder, the good and beautiful god, was done to death by a stroke of the mistletoe.

_ 256 Die Edda_, übersetzt von K. Simrock8 (Stuttgart, 1882), pp. 286-288. Compare pp. 8, 34, 264. Balder’s story is told in a professedly historical form by the old Danish historian Saxo Grammaticus in his third book. See below, p. 103. In English the story is told at length by Professor (Sir) John Rhys, _Celtic Heathendom_ (London and Edinburgh, 1888), pp. 529 _sqq._ It is elaborately discussed by Professor F. Kauffmann in a learned monograph, _Balder, Mythus und Sage_ (Strasburg, 1902).

M83 Tale of Balder in the older _Edda_.

257 Gudbrand Vigfusson and F. York Powell, _Corpus Poeticum Boreale_, i. (Oxford, 1883) p. 197. Compare _Edda Rhythmica seu Antiquior, vulgo Saemundina dicta_, Pars iii. (Copenhagen, 1828) pp. 39 _sq._; _Die Edda_, übersetzt von K. Simrock8 (Stuttgart, 1882), p. 8; K. Müllenhoff, _Deutsche Altertumskunde_, v. Zweite Abteilung (Berlin, 1891), pp. 78 _sq._; Fr. Kauffmann, _Balder, Mythus und Sage_, pp. 20 _sq._ In this passage the words translated “bloody victim” (_blauþom tivor_) and “fate looming” (_ørlog fólgen_) are somewhat uncertain and have been variously interpreted. The word _tivor_, usually understood to mean “god,” seems to be found nowhere else. Professor H. M. Chadwick has kindly furnished me with the following literal translation of the passage: “I saw (or ‘have seen’) held in safe keeping the life of Balder, the bloody god, Othin’s son. High above the fields (_i.e._ the surface of the earth) grew a mistletoe, slender and very beautiful. From a shaft (or ‘stem’) which appeared slender, came a dangerous sorrow-bringing missile (_i.e._ the shaft became a ... missile); Hodr proceeded to shoot. Soon was a brother of Balder born. He, Othin’s son, proceeded to do battle when one day old. He did not wash his hands or comb his head before he brought Balder’s antagonist on to the pyre. But Frigg in Fen-salir (_i.e._ the Fen-abode) lamented the trouble of Valholl.” In translating the words _ørlog fólgen_ “held in safe keeping the life” Professor Chadwick follows Professor F. Kauffmann’s rendering (“_das Leben verwahrt_”); but he writes to me that he is not quite confident about it, as the word _ørlog_ usually means “fate” rather than “life.” Several sentences translated by Professor Chadwick (“Soon was a brother of Balder born ... he brought Balder’s antagonist on the pyre”) are omitted by some editors and translators of the _Edda_.

258 G. Vigfusson and F. York Powell, _Corpus Poeticum Boreale_, i. 200 _sq._; _Edda Rhythmica seu Antiquior, vulgo Saemundina dicta_, Pars iii. pp. 51-54; _Die Edda_, übersetzt von K. Simrock8 pp. 10 _sq._; K. Müllenhoff, _Deutsche Altertumskunde_, v. Zweite Abteilung, pp. 84 _sq._

M84 The story of Balder as related by Saxo Grammaticus.

259 Saxo Grammaticus, _Historia Danica_, ed. P. E. Müller (Copenhagen, 1839-1858), _lib._ iii. vol. i. pp. 110 _sqq._; _The First Nine Books of the Danish History of Saxo Grammaticus_, translated by Oliver Elton (London, 1894), pp. 83-93.

M85 Balder worshipped in Norway.

_ 260 Fridthjofs Saga, aus dem Altisländischen_, von J. C. Poestion (Vienna, 1879), pp. 3 _sq._, 14-17, 45-52.

M86 The legendary death of Balder resembles the legendary death of the Persian hero Isfendiyar in the epic of Firdusi.

_ 261 The Epic of Kings, Stories retold from Firdusi_, by Helen Zimmern (London, 1883), pp. 325-331. The parallel between Balder and Isfendiyar was pointed out in the “Lexicon Mythologicum” appended to the _Edda Rhythmica seu Antiquior, vulgo Saemundina dicta_, Pars iii. (Copenhagen, 1828) p. 513 note, with a reference to _Schah Nameh, verdeutscht von Görres_, ii. 324, 327 _sq._ It is briefly mentioned by Dr. P. Wagler, _Die Eiche in alter und neuer Zeit_, ii. Teil (Berlin, 1891), p. 40.

M87 The myth of Balder was perhaps acted as a magical ceremony. The two chief incidents of the myth, namely the pulling of the mistletoe and the death and burning of the god, have perhaps their counterparts in popular ritual. M88 European custom of kindling bonfires on certain days of the year, dancing round them and leaping over them. Effigies are sometimes burnt in the fires.

262 See Jacob Grimm, _Deutsche Mythologie_4 (Berlin, 1875-1878), i. 502, 510, 516.

263 W. Mannhardt, _Der Baumkultus der Germanen und ihrer Nachbarstämme_ (Berlin, 1875), pp. 518 _sq._

264 In the following survey of these fire-customs I follow chiefly W. Mannhardt, _Der Baumkultus_, kap. vi. pp. 497 _sqq._ Compare also J. Grimm, _Deutsche Mythologie_,4 i. 500 _sqq._; Walter K. Kelly, _Curiosities of Indo-European Tradition and Folk-lore_ (London, 1863), pp. 46 _sqq._; F. Vogt, “Scheibentreiben und Frühlingsfeuer,” _Zeitschrift des Vereins für Volkskunde_, iii. (1893) pp. 349-369; _ibid._ iv. (1894) pp. 195-197.

M89 Seasons of the year at which the bonfires are lit.

_ 265 The Scapegoat_, pp. 316 _sqq._

266 The first Sunday in Lent is known as _Invocavit_ from the first word of the mass for the day (O. Frh. von Reinsberg-Düringsfeld, _Fest-Kalender aus Böhmen_, p. 67).

M90 Custom of kindling bonfires on the first Sunday in Lent in the Belgian Ardennes.

267 Le Baron de Reinsberg-Düringsfeld, _Calendrier Belge_ (Brussels, 1861-1862), i. 141-143; E. Monseur, _Le Folklore Wallon_ (Brussels, N.D.), pp. 124 _sq._

268 Emile Hublard, _Fêtes du Temps Jadis, les Feux du Carême_ (Mons, 1899), pp. 25. For the loan of this work I am indebted to Mrs. Wherry of St. Peter’s Terrace, Cambridge.

269 É. Hublard, _op. cit._ pp. 27 _sq._

M91 Bonfires on the first Sunday of Lent in the French department of the Ardennes.

270 A. Meyrac, _Traditions, coutumes, légendes et contes des Ardennes_ (Charleville, 1890), p. 68.

271 L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p. 56. The popular name for the bonfires in the Upper Vosges (_Hautes-Vosges_) is _chavandes_.

272 E. Cortet, _Essai sur les fêtes religieuses_ (Paris, 1867), pp. 101 _sq._ The local name for these bonfires is _bures_.

M92 Bonfires on the First Sunday of Lent in Franche-Comté.

273 Charles Beauquier, _Les mois en Franche-Comté_ (Paris, 1900), pp. 33 sq. In Bresse the custom was similar. See _La Bresse Louhannaise, Bulletin Mensuel, Organe de la Société d’Agriculture et d’Horticulture de l’Arrondissement de Louhans_, Mars, 1906, pp. 111 _sq._; E. Cortet, _op. cit._ p. 100. The usual name for the bonfires is _chevannes_ or _schvannes_; but in some places they are called _foulères_, _foualères_, _failles_, or _bourdifailles_ (Ch. Beauquier, _op. cit._ p. 34). But the Sunday is called the Sunday of the _brandons_, _bures_, _bordes_, or _boidès_, according to the place. The _brandons_ are the torches which are carried about the streets and the fields; the bonfires, as we have seen, bear another name. A curious custom, observed on the same Sunday in Franche-Comté, requires that couples married within the year should distribute boiled peas to all the young folks of both sexes who demand them at the door. The lads and lasses go about from house to house, making the customary request; in some places they wear masks or are otherwise disguised. See Ch. Beauquier, _op. cit._ pp. 31-33.

M93 Bonfires on the first Sunday of Lent in Auvergne. The Granno invoked at these bonfires may be the old Celtic god Grannus, who was identified with Apollo.

274 Curiously enough, while the singular is _granno-mio_, the plural is _grannas-mias_.

275 Dr. Pommerol, “La fête des Brandons et le dieu Gaulois Grannus,” _Bulletins et Mémoires de la Société d’Anthropologie de Paris_, v. Série, ii. (1901) pp. 427-429.

_ 276 Op. cit._ pp. 428 _sq._

277 H. Dessau, _Inscriptiones Latinae Selectae_, vol. ii. Pars i. (Berlin, 1902) pp. 216 _sq._, Nos. 4646-4652.

278 (Sir) John Rhys, _Celtic Heathendom_ (London, 1888), pp. 22-25.

M94 French custom of carrying lighted torches (_brandons_) about the orchards and fields to fertilize them on the first Sunday of Lent.

279 Émile Hublard, _Fêtes du Temps Jadis, les Feux du Carême_ (Mons, 1899), p. 38, quoting Dom Grenier, _Histoire de la Province de Picardie_.

280 É. Hublard, _op. cit._ p. 39, quoting Dom Grenier.

281 M. Desgranges, “Usages du Canton de Bonneval,” _Mémoires de la Société Royale des Antiquaires de France_, i. (Paris, 1817) pp. 236-238; Felix Chapiseau, _Le folk-lore de la Beauce et du Perche_ (Paris, 1902), i. 315 _sq._

282 John Brand, _Popular Antiquities of Great Britain_ (London, 1882-1883), i. 100.

283 E. Cortet, _Essai sur les fêtes religieuses_ (Paris, 1867), pp. 99 _sq._; _La Bresse Louhannaise_, Mars, 1906, p. 111.

284 A. de Nore, _Coutumes, mythes et traditions des provinces de France_ (Paris and Lyons, 1846), pp. 283 sq. A similar, though not identical, custom prevailed at Valenciennes (_ibid._ p. 338).

285 A. de Nore, _op. cit._ p. 302.

286 Désiré Monnier, _Traditions populaires comparées_ (Paris, 1854), pp. 191 _sq._

287 Laisnel de la Salle, _Croyances et légendes du centre de la France_ (Paris, 1875), i. 35 _sqq._

288 Jules Lecœur, _Esquisses du Bocage Normand_ (Condé-sur-Noireau, 1887), ii. 131 _sq._ For more evidence of customs of this sort observed in various parts of France on the first Sunday in Lent, see Madame Clément, _Histoire des Fêtes civiles et religieuses, etc., du Département du Nord_2 (Cambrai, 1836), pp. 351 _sqq._; Émile Hublard, _Fêtes du Temps Jadis, les Feux du Carême_ (Mons, 1899), pp. 33 _sqq._

M95 Bonfires on the first Sunday of Lent in Germany and Austria. “Burning the witch.” Burning discs thrown into the air. Burning wheels rolled down hill.

289 J. H. Schmitz, _Sitten und Sagen, Lieder, Sprüchwörter und Räthsel des Eifler Volkes_ (Trèves, 1856-1858), i. 21-25; N. Hocker, in _Zeitschrift für deutsche Mythologie und Sittenkunde_, i. (1853) p. 90; W. Mannhardt, _Der Baumkultus der Germanen und ihrer Nachbarstämme_ (Berlin, 1875), p. 501.

290 N. Hocker, _op. cit._ pp. 89 _sq._; W. Mannhardt, _l.c._

291 F. J. Vonbun, _Beiträge zur deutschen Mythologie_ (Chur, 1862), p. 20; W. Mannhardt, _l.c._

292 Ernst Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_ (Stuttgart, 1852), pp. 380 _sqq._; Anton Birlinger, _Volksthümliches aus Schwaben_ (Freiburg im Breisgau, 1861-1862), ii. 56 _sqq._, 66 _sqq._; _Bavaria, Landes- und Volkskunde des Königreichs Bayern_ (Munich, 1860-1867), ii. 2, pp. 838 _sq._; F. Panzer, _Beitrag zur deutschen Mythologie_ (Munich, 1848-1855), i. 211, § 232; W. Mannhardt, _l.c._ One of the popular German names for the first Sunday in Lent is White Sunday, which is not to be confused with the first Sunday after Easter, which also goes by the name of White Sunday (E. Meier, _op. cit._ p. 380; A. Birlinger, _op. cit._ ii. 56).

293 H. Gaidoz, “Le dieu gaulois du soleil et le symbolisme de la roue,” _Revue Archéologique_, iii. série, iv. (1884) pp. 139 _sq._

294 August Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_ (Vienna, 1878), p. 189; F. Panzer, _Beitrag zur deutschen Mythologie_ (Munich, 1848-1855), ii. 207; W. Mannhardt, _Der Baumkultus_, pp. 500 _sq_.

295 W. Kolbe, _Hessiche Volks-Sitten und Gebräuche_2 (Marburg, 1888), p. 36.

296 Adalbert Kuhn, _Die Herabkunft des Feuers und des Göttertranks_2 (Gütersloh, 1886), p. 86, quoting Hocker, _Des Mosellandes Geschichten, Sagen und Legenden_ (Trier, 1852), pp. 415 _sqq._ Compare W. Mannhardt, _Der Baumkultus_, p. 501; and below, pp. 163 _sq._ Thus it appears that the ceremony of rolling the fiery wheel down hill was observed twice a year at Konz, once on the first Sunday in Lent, and once at Midsummer.

M96 Bonfires on the first Sunday in Lent in Switzerland. Burning discs thrown into the air.

297 H. Herzog, _Schweizerische Volksfeste, Sitten und Gebräuche_ (Aarau, 1884), pp. 214-216; E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” _Schweizerisches Archiv für Volkskunde_, xi. (1907) pp. 247-249; _id._, _Feste und Bräuche des Schweizervolkes_ (Zurich, 1913), pp. 135 _sq._

M97 Connexion of these bonfires with the custom of “carrying out Death.” Effigies burnt on Shrove Tuesday.

298 Theodor Vernaleken, _Mythen und Bräuche des Volkes in Oesterreich_ (Vienna, 1859), pp. 293 _sq._; W. Mannhardt, _Der Baumkultus_, p. 498. See _The Dying God_, p. 250.

299 J. H. Schmitz, _Sitten und Sagen, Lieder, Sprüchwörter und Räthsel des Eifler Volkes_ (Treves, 1856-1858), i. 20; W. Mannhardt, _Der Baumkultus_, p. 499.

300 L. Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_ (Oldenburg, 1867), ii. 39, § 306; W. Mannhardt, _Der Baumkultus_, p. 498.

301 W. Mannhardt, _Der Baumkultus_, p. 499.

302 W. Mannhardt, _op. cit._ pp. 498 _sq._

303 W. Mannhardt, _op. cit._ p. 499.

304 Christian Schneller, _Märchen und Sagen aus Wälschtirol_ (Innsbruck, 1867), pp. 234 _sq._; W. Mannhardt, _op. cit._ pp. 499 _sq._

M98 Fire-festivals on Easter Eve. Custom in Catholic countries of kindling a holy new fire at the church on Easter Saturday; marvellous properties ascribed to the embers of the fire. The burning of Judas.

305 John Brand, _Popular Antiquities of Great Britain_ (London, 1882-1883), i. 157 _sq._; W. Mannhardt, _Der Baumkultus_, pp. 502-505; Karl Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855), pp. 172 _sq._; Anton Birlinger, _Volksthümliches aus Schwaben_ (Freiburg im Breisgau, 1861-1862), i. 472 _sq._; Montanus, _Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube_ (Iserlohn, N.D.), p. 26; F. Panzer, _Beitrag zur deutschen Mythologie_ (Munich, 1848-1855), ii. 241 _sq._; Ernst Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_ (Stuttgart, 1852), pp. 139 _sq._; _Bavaria, Landes- und Volkskunde des Königreichs Bayern_ (Munich, 1860-1867), i. 371; A. Wuttke, _Der deutsche Volksaberglaube_2 (Berlin, 1869), pp. 68 _sq._, § 81; Ignaz V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_2 (Innsbruck, 1871), p. 149, §§ 1286-1289; W. Kolbe, _Hessische Volks-Sitten und Gebräuche_2 (Marburg, 1888), pp. 44 _sqq._; _County Folk-lore, Printed Extracts, Leicestershire and Rutland_, collected by C. J. Billson (London, 1895), pp. 75 _sq._; A. Tiraboschi, “Usi pasquali nel Bergamasco,” _Archivio per lo Studio delle Tradizione Popolari_, i. (1892) pp. 442 _sq._ The ecclesiastical custom of lighting the Paschal or Easter candle is very fully described by Mr. H. J. Feasey, _Ancient English Holy Week Ceremonial_ (London, 1897), pp. 179 _sqq._ These candles were sometimes of prodigious size; in the cathedrals of Norwich and Durham, for example, they reached almost to the roof, from which they had to be lighted. Often they went by the name of the Judas Light or the Judas Candle; and sometimes small waxen figures of Judas were hung on them. See H. J. Feasey, _op. cit._ pp. 193, 213 _sqq._ As to the ritual of the new fire at St. Peter’s in Rome, see R. Chambers, _The Book of Days_ (London and Edinburgh, 1886), i. 421; and as to the early history of the rite in the Catholic church, see Mgr. L. Duchesne, _Origines du Culte Chrétien_3 (Paris, 1903), pp. 250-257.

M99 Easter fires in Bavaria and the Abruzzi.

_ 306 Bavaria, Landes- und Volkskunde des Königreichs Bayern_ (Munich, 1860-1867), i. 1002 _sq._

307 Gennaro Finamore, _Credenze, Usi e Costumi Abruzzesi_ (Palermo, 1890), pp. 122 _sq._

M100 Water as well as fire consecrated in the Abruzzi on Easter Saturday. Water consecrated in Calabria on Easter Saturday. Water and fire consecrated on Easter Saturday among the Germans of Bohemia. Easter rites of fire and water at Hildesheim.

308 G. Finamore, _op. cit._ pp. 123 _sq._

309 Vincenzo Dorsa, _La Tradizione Greco-Latina negli Usi e nelle Credenze Popolari della Calabria Citeriore_ (Cosenza, 1884), pp. 48 _sq._

310 Alois John, _Sitte, Brauch, und Volksglaube im deutschen Westböhmen_ (Prague, 1905), pp. 62 _sq._

311 K. Seifart, _Sagen, Märchen, Schwänke und Gebräuche aus Stadt und Stift Hildesheim_2 (Hildesheim, 1889), pp. 177 sq., 179 _sq._

M101 New fire at Easter in Carinthia. Consecration of fire and water by the Catholic Church at Easter.

312 M. Lexer, “Volksüberlieferungen aus dem Lesachthal in Kärnten,” _Zeitschrift für deutsche Mythologie und Sittenkunde_, iii. (1855) p. 31.

_ 313 The Popish Kingdome or reigne of Antichrist, written in Latin verse by Thomas Naogeorgus and Englyshed by Barnabe Googe, 1570_, edited by R. C. Hope (London, 1880), p. 52, _recto_. The title of the original poem was _Regnum Papisticum_. The author, Thomas Kirchmeyer (Naogeorgus, as he called himself), died in 1577. The book is a satire on the abuses and superstitions of the Catholic Church. Only one perfect copy of Googe’s translation is known to exist: it is in the University Library at Cambridge. See Mr. R. C. Hope’s introduction to his reprint of this rare work, pp. xv. _sq._ The words, “Then Clappers ceasse, and belles are set againe at libertée,” refer to the custom in Catholic countries of silencing the church bells for two days from noon on Maundy Thursday to noon on Easter Saturday and substituting for their music the harsh clatter of wooden rattles. See R. Chambers, _The Book of Days_ (London and Edinburgh, 1886), i. 412 _sq._ According to another account the church bells are silent from midnight on the Wednesday preceding Maundy Thursday till matins on Easter Day. See W. Smith and S. Cheetham, _Dictionary of Christian Antiquities_ (London, 1875-1880), ii. 1161, referring to _Ordo Roman_. i. _u.s._

314 R. Chambers, _The Book of Days_ (London and Edinburgh, 1886), i. 421.

M102 The new fire on Easter Saturday at Florence.

315 Miss Jessie L. Weston, “The _Scoppio del Carro_ at Florence,” _Folk-lore_, xvi. (1905) pp. 182-184; “Lo Scoppio del Carro,” _Resurrezione, Numero Unico del Sabato Santo_ (Florence, April, 1906), p. 1 (giving a picture of the car with its pyramid of fire-works). The latter paper was kindly sent to me from Florence by my friend Professor W. J. Lewis. I have also received a letter on the subject from Signor Carlo Placci, dated 4 (or 7) September, 1905, 1 Via Alfieri, Firenze.

M103 The new fire and the burning of Judas on Easter Saturday in Mexico.

316 Frederick Starr, “Holy Week in Mexico,” _The Journal of American Folk-lore_, xii. (1899) pp. 164 _sq._; C. Boyson Taylor, “Easter in Many Lands,” _Everybody’s Magazine_, New York, 1903, p. 293. I have to thank Mr. S. S. Cohen, of 1525 Walnut Street, Philadelphia, for sending me a cutting from the latter magazine.

M104 The burning of Judas at Easter in South America.

317 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_ (Berlin, 1894), pp. 458 _sq._; E. Montet, “Religion et Superstition dans l’Amérique du Sud,” _Revue de l’Histoire des Religions_, xxxii. (1895) p. 145.

318 J. J. von Tschudi, _Peru, Reiseskizzen aus den Jahren 1838-1842_ (St. Gallen, 1846), ii. 189 _sq._

319 H. Candelier, _Rio-Hacha et les Indiens Goajires_ (Paris, 1893), p. 85.

M105 The new fire on Easter Saturday in the Church of the Holy Sepulchre at Jerusalem.

320 Henry Maundrell, “A Journey from Aleppo to Jerusalem at Easter, A.D. 1697,” in Bohn’s _Early Travellers in Palestine_ (London, 1848), pp. 462-465; Mgr. Auvergne, in _Annales de la Propagation de la Foi_, x. (1837) pp. 23 _sq._; A. P. Stanley, _Sinai and Palestine_, Second Edition (London, 1856), pp. 460-465; E. Cortet, _Essai sur les Fêtes Religieuses_ (Paris, 1867), pp. 137-139; A. W. Kinglake, _Eothen_,