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

M10 Taboos observed by the Flamen Dialis at Rome.

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

40 Among the Gallas the king, who also acts as priest by performing sacrifices, is the only man who is not allowed to fight with weapons; he may not even ward off a blow. See Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_, p. 136.

41 Among the Kafirs of the Hindoo Koosh men who are preparing to be headmen are considered ceremonially pure, and wear a semi-sacred uniform which must not be defiled by coming into contact with dogs. “The Kaneash [persons in this state of ceremonial purity] were nervously afraid of my dogs, which had to be fastened up whenever one of these august personages was seen to approach. The dressing has to be performed with the greatest care, in a place which cannot be defiled with dogs. Utah and another had convenient dressing-rooms on the top of their houses which happened to be high and isolated, but another of the four Kaneash had been compelled to erect a curious-looking square pen made of poles in front of his house, his own roof being a common thoroughfare” (Sir George Scott Robertson, _The Kafirs of the Hindu Kush_ (London, 1898), p. 466).

42 Similarly the Egyptian priests abstained from beans and would not even look at them. See Herodotus, ii. 37, with A. Wiedemann’s note; Plutarch, _Isis et Osiris_, 5.

43 Similarly among the Kafirs of the Hindoo Koosh the high priest “may not traverse certain paths which go near the receptacles for the dead, nor may he visit the cemeteries. He may not go into the actual room where a death has occurred until after an effigy has been erected for the deceased. Slaves may cross his threshold, but must not approach the hearth” (Sir George Scott Robertson, _op. cit._ p. 416).

44 Aulus Gellius, x. 15; Plutarch, _Quaest, Rom._ 109-112; Pliny, _Nat. Hist._ xxviii. 146; Servius on Virgil, _Aen._ i. 179, 448, iv. 518; Macrobius, _Saturn._ i. 16. 8 _sq._; Festus, p. 161 A, ed. C. O. Müller. For more details see J. Marquardt, _Römische Staatsverwaltung_, iii.2 326 _sqq._

M11 Taboos observed by the Bodia of Sierra Leone.

45 Sir Harry Johnston, _Liberia_ (London, 1906), ii. 1076 _sq._, quoting from Bishop Payne, who wrote “some fifty years ago.” The Bodia described by Bishop Payne is clearly identical with the Bodio of the Grain Coast who is described by the Rev. J. L. Wilson (_Western Africa_, pp. 129 _sqq._). See below, p. 23; and _The Magic Art and the Evolution of Kings_, vol. i. p. 353. As to the iron ring which the pontiff wears on his ankle as the badge of his office we are told that it “is regarded with as much veneration as the most ancient crown in Europe, and the incumbent suffers as deep disgrace by its removal as any monarch in Europe would by being deprived of his crown” (J. L. Wilson, _op. cit._ pp. 129 _sq._).

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

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

47 For restrictions imposed on these lesser milkmen see W. H. R. Rivers, _op. cit._ pp. 62, 66, 67 _sq._, 72, 73, 79-81.

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

M13 The effect of these burdensome rules was to divorce the temporal from the spiritual authority. M14 Reluctance to accept sovereignty with its vexatious restrictions.

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

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

51 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 354 _sq._, ii. 9, 11.

52 Zweifel et Moustier, “Voyage aux sources du Niger,” _Bulletin de la Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 111.

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

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

55 T. Winterbottom, _Account of the Native Africans in the Neighbourhood of Sierra Leone_ (London, 1803), p. 124.

_ 56 The Travels of the Jesuits in Ethiopia_, collected and historically digested by F. Balthazar Tellez (London, 1710), pp. 197 _sq._

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

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

58 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_, ix. 744 _sqq._

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

60 W. Ellis, _Polynesian Researches_, Second Edition (London, 1832-1836), iii. 99 _sqq._

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

62 The late Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898.

63 W. Mariner, _An Account of the Natives of the Tonga Islands_, Second Edition (London, 1818), ii. 75-79, 132-136.

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

65 Aristotle, _Constitution of Athens_, iii. 2. My friend Professor Henry Jackson kindly called my attention to this passage.

66 See _The Magic Art and the Evolution of Kings_, vol. i. p. 416, and above, p. 6.

M16 Fetish kings and civil kings in West Africa.

67 Miss Mary H. Kingsley in _Journal of the Anthropological Institute_, xxix. (1899) pp. 61 _sqq._ I had some conversation on this subject with Miss Kingsley (1st June 1897) and have embodied the results in the text. Miss Kingsley did not know the rule of succession among the fetish kings.

68 T. J. Hutchinson, _Impressions of Western Africa_ (London, 1858), pp. 101 _sq._; Le Comte C. N. de Cardi, “Ju-ju Laws and Customs in the Niger Delta,” _Journal of the Anthropological Institute_, xxix. (1899) p. 51.

69 H. Goldie, _Calabar and its Mission_, New Edition (London, 1901), P. 43.

70 J. L. Wilson, _Western Africa_ (London, 1856), p. 129. As to the taboos observed by the Bodio or Bodia see above, p. 15.

71 Miss Mary H. Kingsley, in _Journal of the Anthropological Institute_, xxix. (1899) p. 62.

M17 The King of the Night.

72 Marchoux, “Ethnographie, Porto-Novo,” _Revue Scientifique_, Quatrième Série, iii. (1895) pp. 595 _sq._ This passage was pointed out to me by Mr. N. W. Thomas.

73 O. von Kotzebue, _Entdeckungs-Reise in die Süd-See und nach der Berings-Strasse_ (Weimar, 1821), iii. 149.

M18 Civil rajahs and taboo rajahs in the East Indies.

74 J. J. de Hollander, _Handleiding bij de Beofening der Land- en Volkenkunde van Nederlandsch Oost-Indië_, ii. 606 _sq._ In other parts of Timor the spiritual ruler is called _Anaha paha_ or “conjuror of the land.” Compare H. Zondervan, “Timor en de Timoreezen,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, v. (1888) Afdeeling, mehr uitgebreide artikelen, pp. 400-402.

75 A. C. Haddon, _Head-hunters, Black, White, and Brown_ (London, 1901), pp. 270-272.

76 Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape,” _Ethnologisches Notizblatt_, ii. Heft 2 (Berlin, 1901), pp. 5 _sq._, 7. The title of the prime-minister is _Nanekin_.

M19 What is the primitive conception of death? M20 Savages conceive the human soul as a mannikin, the prolonged absence of which from the body causes death. M21 The soul as a mannikin in Australia, America, and among the Malays.

77 R. Salvado, _Mémoires historiques sur l’Australie_ (Paris, 1854), p. 162; _Journal of the Anthropological Institute_, vii. (1878) p. 282. In this edifying catechism there is little to choose between the savagery of the white man and the savagery of the black.

_ 78 Relations des Jésuites_, 1634, p. 17; _id._, 1636, p. 104; _id._, 1639, p. 43 (Canadian reprint, Quebec, 1858).

79 H. Rink, _Tales and Traditions of the Eskimo_, p. 36. The Esquimaux of Bering Strait believe that every man has several souls, and that two of these souls are shaped exactly like the body. See E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) p. 422.

80 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 44 (separate reprint from the _Report of the British Association for 1890_).

81 Fr. Boas, in _Ninth Report on the North-Western Tribes of Canada_, p. 461 (_Report of the British Association for 1894_).

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

M22 The soul as a mannikin in ancient Egypt.

83 G. Maspero, _Études de mythologie et d’archéologie égyptiennes_ (Paris, 1893), i. 388 _sq._; A. Wiedemann, _The ancient Egyptian Doctrine of the Immortality of the Soul_ (London, 1895), pp. 10 _sqq._ In Greek works of art, especially vase-paintings, the human soul is sometimes represented as a tiny being in human form, generally winged, sometimes clothed and armed, sometimes naked. See O. Jahn, _Archäologische Beiträge_ (Berlin, 1847), pp. 128 _sqq._; E. Pottier, _Étude sur les lécythes blancs attiques_ (Paris, 1883), pp. 75-79; _American Journal of Archaeology_, ii. (1886) pll. xii., xiii.; O. Kern, in _Aus der Anomia, Archäologische Beiträge Carl Robert zur Erinnerung an Berlin dargebracht_ (Berlin, 1890), pp. 89-95. Greek artists of a later period sometimes portrayed the human soul in the form of a butterfly (O. Jahn, _op. cit._ pp. 138 _sqq._). There was a particular sort of butterfly to which the Greeks gave the name of soul (ψυχή). See Aristotle, _Hist. anim._ v. 19, p. 550 b 26, p. 551 b 13 _sq._; Plutarch, _Quaest. conviv._ ii. 3. 2.

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

84 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876), p. 171.

85 H. Sundermann, “Die Insel Nias und die Mission daselbst,” _Allgemeine Missions-Zeitschrift_, Bd. xi. October 1884, p. 453.

86 The late Rev. Lorimer Fison, in a letter to the author, dated November 3, 1898.

87 H. A. Rose, “Note on Female Tattooing in the Panjâb,” _Indian Antiquary_, xxxi. (1902) p. 298.

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

88 B. F. Matthes, _Over de Bissoes of heidensche priesters en priesteressen der Boeginezen_ (Amsterdam, 1872), p. 24 (reprinted from the _Verhandelingen der Koninklijke Akademie van Wetenschappen_, Afdeeling Letterkunde, Deel vii.).

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

90 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxi. (1892) p. 115.

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

92 H. Candelier, _Rio-Hacha et les Indiens Goajires_ (Paris, 1893), pp. 258 _sq._

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

94 G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” _Geological Survey of Canada, Report of Progress for 1878-1879_ (Montreal, 1880), pp. 123 B, 139 B.

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

96 M. Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 245; Matthias G——, _Lettres sur Iles les Marquises_ (Paris, 1843), p. 115; Clavel, _Les Marquisiens_, p. 42 note.

97 Gagnière, in _Annales de la Propagation de la Foi_, xxxii. (1860) p. 439.

98 F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindano,” _Petermanns Mitteilungen_, xxxvii. (1891) p. 111.

99 A. d’Orbigny, _L’Homme américain_, ii. 241; T. J. Hutchinson, “The Chaco Indians,” _Transactions of the Ethnological Society of London_, N.S., iii. (1865) pp. 322 _sq._; A. Bastian, _Culturländer des alten Amerika_, i. 476. A similar custom is observed by the Cayuvava Indians (A. d’Orbigny, _op. cit._ ii. 257).

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

101 A. W. Howitt, _Native Tribes of South-East Australia_ (London, 1904), p. 473.

102 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), pp. 613 _sq._ Among the Esquimaux of Smith Sound male mourners plug up the right nostril and female mourners the left (E. Bessels in _American Naturalist_, xviii. (1884) p. 877; cp. J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 425). This seems to point to a belief that the soul enters by one nostril and goes out by the other, and that the functions assigned to the right and left nostrils in this respect are reversed in men and women. Among the Esquimaux of Baffin land “the person who prepares a body for burial puts rabbit’s fur into his nostrils to prevent the exhalations from entering his own lungs” (Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) p. 144). But this would hardly explain the custom of stopping one nostril only.

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

104 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), p. 54.

105 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) p. 56.

106 C. Hose and R. Shelford, “Materials for a Study of Tatu in Borneo,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 65.

107 W. Jochelson, “The Koryak, Religion and Myths” (Leyden and New York, 1905), p. 103 (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. vi. part i.).

108 W. F. A. Zimmermann, _Die Inseln des Indischen und Stillen Meeres_ (Berlin, 1864-65), ii. 386 _sq._

109 Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων μοῦνον ἡ κακὴ λειφθῇ, Herodas, _Mimiambi_, iii. 3 _sq._; μόνον οὐκ ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, _Orat._ xxxii. vol. i. p. 417, ed. Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια, G. F. Abbott, _Macedonian Folklore_, p. 193 note; “_mihi anima in naso esse, stabam tanquam mortuus_,” Petronius, _Sat._ 62; “_in primis labris animam habere_,” Seneca, _Natur. quaest._ iii. praef. 16; “_Voilà un pauvre malade qui a le feu dans le corps, et l’âme sur le bout des lèvres_,” J. de Brebeuf, in _Relations des Jésuites_, 1636, p. 113 (Canadian reprint); “This posture keeps the weary soul hanging upon the lip; ready to leave the carcass, and yet not suffered to take its wing,” R. Bentley, “Sermon on Popery,” quoted in Monk’s _Life of Bentley_,2 i. 382. In Czech they say of a dying person that his soul is on his tongue (Br. Jelínek, in _Mittheilungen der anthropolog. Gesellschaft in Wien_, xxi. (1891) p. 22).

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

110 Compare the Greek ποτάομαι, ἀναπτερόω, etc.

111 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_ (Berlin, 1894), pp. 511, 512.

112 Fr. Boas, in _Seventh Report on the North-Western Tribes of Canada_, pp. 14 _sq._ (separate reprint of the _Report of the British Association for 1891_).

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

114 Pliny, _Nat. Hist._ vii. 174. Compare Herodotus, iv. 14 _sq._; Maximus Tyríus, _Dissert._ xvi. 2.

115 Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,” _Mittheilungen der anthropologischen Gesellschaft in Wien_, xxi. (1891) p. 22.

116 G. A. Wilken, “Het animisme bij de volken van den Indischen Archipel,” _De Indische Gids_, June 1884, p. 944.

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

118 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indie_, xlvii. (1897) p. 57.

119 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p. 33; _id._, _Over de Bissoes of heidensche priesters en priesteressen der Boeginezen_, pp. 9 _sq._; _id._, _Makassaarsch-Hollandsch Woordenboek_, _s.vv._ _Kôerróe_ and _soemāñgá_, pp. 41, 569. Of these two words, the former means the sound made in calling fowls, and the latter means the soul. The expression for the ceremonies described in the text is _ápakôerróe soemāñgá_. So common is the recall of the bird-soul among the Malays that the words _koer (kur) semangat_ (“cluck! cluck! soul!”) often amount to little more than an expression of astonishment, like our “Good gracious me!” See W. W. Skeat, _Malay Magic_, p. 47, note 2.

120 B. F. Matthes, “Over de _âdá’s_ of gewoonten der Makassaren en Boegineezen,” _Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen_ (Amsterdam), Afdeeling Letterkunde, Reeks iii. Deel ii. (1885) pp. 174 _sq._; J. K. Niemann, “De Boegineezen en Makassaren,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxviii.(1889) p. 281.

121 A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen_ (Amsterdam), Afdeeling Letterkunde, Reeks iv. Deel iii. (1899) p. 162.

122 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) pp. 56-58. On traces of the bird-soul in Mohammedan popular belief, see I. Goldziher, “Der Seelenvogel im islamischen Volksglauben,” _Globus_, lxxxiii. (1903) pp. 301-304; and on the soul in bird-form generally, see J. von Negelein, “Seele als Vogel,” _Globus_, lxxix. (1901) pp. 357-361, 381-384.

M26 The soul is supposed to be absent in sleep.

123 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 340; E. F. im Thurn, _Among the Indians of Guiana_, pp. 344 _sqq._

124 V. Fric, “Eine Pilcomayo-Reise in den Chaco Central,” _Globus_, lxxxix. (1906) p. 233.

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

125 Shway Yoe, _The Burman, his Life and Notions_ (London, 1882), ii. 100.

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

127 H. von Wlislocki, _Volksglaube und Volksbrauch der Siebenbürger Sachsen_ (Berlin, 1893), p. 167.

128 J. L. Wilson, _Western Africa_ (London, 1856), p. 220; A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 20.

129 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 267. For detention of a sleeper’s soul by spirits and consequent illness, see also Mason, quoted in A. Bastian’s _Die Völker des östlichen Asien_, ii. 387 note.

130 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 327. The Koryak of North-Eastern Asia also keep awake so long as there is a corpse in the house. See W. Jochelson, “The Koryak, Religion and Myths,” _Memoir of the American Museum for Natural History, The Jesup North Pacific Expedition_, vol. vi. part i. (Leyden and New York, 1905) p. 110.

131 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” _Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905) p. 18.

132 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxi. (1892) p. 112.

_ 133 Indian Antiquary_, vii. (1878) p. 273; A. Bastian, _Völkerstämme am Brahmaputra_, p. 127. A similar story is told by the Hindoos and Malays, though the lizard form of the soul is not mentioned. See _Panjab Notes and Queries_, iii. p. 166, § 679; N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” _Fasciculi Malayenses, Anthropology_, part i. (April 1903) pp. 94 _sq._

134 E. Gerard, _The Land beyond the Forest_, ii. 27 _sq._ A similar story is told in Holland (J. W. Wolf, _Nederlandsche Sagen_, No. 250, pp. 343 _sq._). The story of King Gunthram belongs to the same class; the king’s soul comes out of his mouth as a small reptile (Paulus Diaconus, _Hist. Langobardorum_, iii. 34). In an East Indian story of the same type the sleeper’s soul issues from his nose in the form of a cricket (G. A. Wilken, in _De Indische Gids_, June 1884, p. 940). In a Swabian story a girl’s soul creeps out of her mouth in the form of a white mouse (A. Birlinger, _Volksthümliches aus Schwaben_, i. 303). In a Saxon story the soul comes out of the sleeper’s mouth in the shape of a red mouse. See E. Mogk, in R. Wuttke’s _Sächsische Volkskunde_2 (Dresden, 1901), p. 318.

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

135 Shway Yoe, _The Burman_, ii. 103; M. and B. Ferrars, _Burma_ (London, 1900), p. 77; R. G. Woodthorpe, in _Journal of the Anthropological Institute_, xxvi. (1897) p. 23; A. Bastian, _Die Völker des östlichen Asien_, ii. 389; F. Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” _Mittheilungen der Wiener Geogr. Gesellschaft_, 1882, p. 209; J. G. F. Riedel, _De sluik-en kroesharige rassen tusschen Selebes en Papua_, p. 440; _id._, “Die Landschaft Dawan oder West-Timor,” _Deutsche geographische Blätter_, x. 280; A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschapelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) p. 4; K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, pp. 340, 510; L. F. Gowing, _Five Thousand Miles in a Sledge_ (London, 1889), p. 226; A. C. Hollis, _The Masai_ (Oxford, 1905), p. 308. The rule is mentioned and a mystic reason assigned for it in the _Satapatha Brâhmana_ (part v. p. 371, J. Eggeling’s translation).

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

137 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 340.

138 Hugh Miller, _My Schools and Schoolmasters_ (Edinburgh, 1854), ch. vi. pp. 106 _sq._

M29 Danger of moving a sleeper or altering his appearance.

139 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) p. 50.

140 N. Annandale, in _Fasciculi Malayenses, Anthropology_, part i. (April 1903) p. 94.

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

142 W. W. Rockhill, “Notes on some of the Laws, Customs, and Superstitions of Korea,” _American Anthropologist_, iv. (1891) p. 183.

143 W. R. S. Ralston, _Songs of the Russian People_, pp. 117 _sq._; F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_ (Münster i. W., 1890), p. 112. The latter writer tells us that the witch’s spirit is also supposed to assume the form of a fly, a hen, a turkey, a crow, and especially a toad.

144 Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat_, vii. (1872) No. 2, p. 53.

145 P. Einhorn, “Wiederlegunge der Abgötterey,” etc., reprinted in _Scriptores rerum Livonicarun_, ii. 645 (Riga and Leipsic, 1848).

146 A. de Nore, _Coutumes, mythes et traditions des provinces de France_ (Paris and Lyons, 1846), p. 88.

M30 The soul may quit the body in waking hours, thereby causing sickness, insanity or death. Recalling truant souls in Australia, Burma, China, Sarawak, Luzon and Mongolia.

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

148 Bringaud, “Les Karens de la Birmanie,” _Missions Catholiques_, xx. (1888) pp. 297 _sq._

149 A. Henry, “The Lolos and other tribes of Western China,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 102.

150 C. Hose and W. M’Dougall, “The Relations between Men and Animals in Sarawak,” _Journal of the Anthropological Institute_, xxxi. (1901) pp. 183 _sq._

151 De los Reyes y Florentino, “Die religiöse Anschauungen der Ilocanen (Luzon),” _Mittheilungen der k. k. Geograph. Gesellschaft in Wien_, xxxi (1888) pp. 569 _sq._

152 A. Bastian, _Die Seele und ihre Erscheinungswesen in der Ethnographie_, p. 36.

M31 Recalling truant souls in Africa and America.

153 H. Ward, _Five Years with the Congo Cannibals_ (London, 1890), pp. 53 _sq._

154 A. G. Morice, “The Western Dénés, their Manners and Customs,” _Proceedings of the Canadian Institute, Toronto_, Third Series, vii. (1888-1889) pp. 158 _sq._; _id._, _Au pays de l’ours noir, chez les sauvages de la Colombie Britannique_ (Paris and Lyons, 1897), p. 75.

155 Clicteur, in _Annales de l’Association de la Propagation de la Foi_, iv (1830) p. 479.

M32 Recalling truant souls in Sumatra, Borneo, Celebes.

156 M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 408.

157 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk leven,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, li. (1907) pp. 98 _sq._ The writer gives _tondi_ as the form of the Batak word for “soul.”

158 Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak’s,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, i. (1908) pp. 212 _sq._

159 A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), i. 148, 152 _sq._, 164 _sq._; _id._, _Quer durch Borneo_ (Leyden, 1904-1907), i. 112 _sq._, 125.

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

161 J. Perham, “Manangism in Borneo,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 19 (Singapore, 1887), p. 91, compare pp. 89, 90; H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 274, compare pp. 272 _sq._

162 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 60 _sq._

163 A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xliv. (1900) p. 225.

M33 Wandering souls in popular tales.

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

165 J. Brandes, “Iets over het Pape-gaai-boek, zooals het bij de Maleiers voorkomt,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xli. (1899) pp. 480-483. A story of this sort is quoted from the _Persian Tales_ in the _Spectator_ (No. 578, Aug. 9, 1714).

_ 166 Katha Sarit Ságara_, translated by C. H. Tawney (Calcutta, 1880), i. 21 _sq._ For other Indian tales of the same general type, with variations in detail, see _Lettres édifiantes et curieuses_, Nouvelle Édition, xii. 183 _sq._; _North Indian Notes and Queries_, iv. p. 28, § 54.

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

168 Pliny, _Nat. Hist._ vii. 174; Plutarch, _De genio Socratis_, 22; Lucian, _Muscae encomium_, 7. Plutarch calls the man Hermodorus. Epimenides, the Cretan seer, had also the power of sending his soul out of his body and keeping it out as long as he pleased. See Hesychius Milesius, in _Fragmenta historicorum Graecorum_, ed. C. Müller, v. 162; Suidas, _s.v._ Ἐπιμενίδης. On such reported cases in antiquity see further E. Rohde, _Psyche_,3 ii. 91 _sqq._

_ 169 Narrative of Travels in Europe, Asia, and Africa in the Seventeenth Century by Evliyā Efendī_, translated from the Turkish by the Ritter Joseph von Hammer (Oriental Translation Fund), vol. i. pt. ii. p. 3. I have not seen this work. An extract from it, containing the above narrative, was kindly sent me by Colonel F. Tyrrel, and the exact title and reference were supplied to me by Mr. R. A. Nicholson, who was so good as to consult the book for me in the British Museum.

M34 The wandering soul may be detained by ghosts.

170 E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) p. 311.

171 A. R. McMahon, _The Karens of the Golden Chersonese_ (London, 1876), p. 318.

172 F. Mason, “Physical Character of the Karens,” _Journal of the Asiatic Society of Bengal_, 1866, pt. ii. pp. 28 _sq._

173 R. G. Woodthorpe, in _Journal of the Anthropological Institute_, xxvi. (1897) p. 23.

174 C. J. S. F. Forbes, _British Burma_ (London, 1878), pp. 99 _sq._; Shway Yoe, _The Burman_ (London, 1882), ii. 102; A. Bastian, _Die Völker des östlichen Asien_, ii. 389.

175 Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” _Missions Catholiques_, xix. (1887) pp. 525 _sq._

176 J. H. Neumann, “De _begoe_ in de godsdienstige begrippen der Karo-Bataks in de Doesoen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 27.

177 F. Grabowsky, in _Internationales Archiv für Ethnographie_, ii. (1889) p. 182.

178 Fr. Boas, in _Eleventh Report on the North-Western Tribes of Canada_, p. 6 (separate reprint from the _Report of the British Association for 1896_).

179 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 414.

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

M35 Attempts to rescue the lost soul from the spirits of the dead who are detaining it.

181 N. Ph. Wilken en J. A. Schwarz, “Het heidendom en de Islam in Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) pp. 263 _sq._

182 James Dawson, _Australian Aborigines_ (Melbourne, Sydney, and Adelaide, 1881), pp. 57 _sq._

183 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876), pp. 171 _sq._

184 De Flacourt, _Histoire de la grande Isle Madagascar_ (Paris, 1658), pp. 101 _sq._

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

185 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 61 _sq._

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

187 Bishop Hose, “The Contents of a Dyak Medicine Chest,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 39, June 1903, p. 69.

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

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

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

190 V. M. Mikhailovskii, “Shamanism in Siberia and European Russia,” _Journal of the Anthropological Institute_, xxiv. (1895) pp. 69 _sq._

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

191 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) pp. 363 _sq._

192 Rev. Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” _Annual Report of the Smithsonian Institution for 1887_, pt. i. pp. 677 _sq._

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

193 A. Landes, “Contes et légendes annamites,” No. 76 in _Cochinchine Française: excursions et reconnaissances_, No. 23 (Saigon, 1885), p. 80.

194 Guerlach, “Chez les sauvages Ba-hnars,” _Missions Catholiques_, xvi. (1884) p. 436, xix. (1887) p. 453, xxvi. (1894) pp. 142 _sq._

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

196 See above, p. 45.

M40 Abduction of souls by demons in the East Indies.

197 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 509.

198 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_ (Zalt-Bommel, 1870), pp. 26 _sq._

199 “Eenige bijzonderheden betreffende de Papoeas van de Geelvinksbaai van Nieuw-Guinea,” _Bijdragen tot de Taal- Land- en Volkenkunde van Neêrlandsch-Indië_, ii. (1854) pp. 375 _sq._ It is especially the souls of children that the spirit loves to take to himself. See J. L. van Hasselt, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen der Geographischen Gesellschaft zu Jena_, ix. (1891) p. 103; compare _ib._ iv. (1886) pp. 118 _sq._ The mists seen to hang about tree-tops are due to the power of trees to condense vapour, as to which see Gilbert White, _Natural History of Selborne_, part ii.