xxv. This account of Corea was written at a time when the country

was still almost secluded from European influence. The events of recent years have naturally wrought great changes in the habits and ideas of the people.

346 “Iets over het bijgeloof in de Minahasa,” _Tijdschrift voor Nederlandsch Indië_, III. Série, iv. (1870) pp. 8 _sq._

347 J. Freiherr von Brenner, _Besuch bei den Kannibalen Sumatras_ (Würzburg, 1894), p. 195.

348 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 314.

M68 The same belief in Europe.

349 “A Far-off Greek Island,” _Blackwood’s Magazine_, February 1886, p. 235.

350 J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande_ (Leipsic, 1867), p. 423.

351 W. R. S. Ralston, _Songs of the Russian People_, p. 117.

352 Miss M. E. Durham, _High Albania_ (London, 1909), p. 107.

353 F. H. Groome, _In Gipsy Tents_ (Edinburgh, 1880), pp. 337 _sq._

354 James Napier, _Folk-lore, or Superstitious Beliefs in the West of Scotland_, p. 142. For more examples of the same sort, see R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic, 1889), pp. 18 _sqq._

M69 Primitive conceptions of the soul helped to mould early kingships by dictating rules to be observed by the king for his soul’s salvation. M70 The general effect of these rules is to isolate the king, especially from strangers. The savage fears the magic arts of strangers and hence guards himself against them. Various modes of disenchanting strangers.

355 Menander Protector, in _Fragmenta historicorum Graecorum_, ed. C. Müller, iv. 227. Compare Gibbon, _Decline and Fall of the Roman Empire_, ch. xlii. vol. vii. pp. 294 _sq._ (Edinburgh, 1811).

356 G. Turner, _Samoa_, pp. 291 _sq._

357 Charles New, _Life, Wanderings, and Labours in Eastern Africa_ (London, 1873), p. 432. Compare _ibid._ pp. 400, 402. For the demons on Mt. Kilimanjaro, see also J. L. Krapf, _Travels, Researches, and Missionary Labours in Eastern Africa_ (London, 1860), p. 192.

358 Pierre Bouche, _La Côte des Esclaves et le Dahomey_ (Paris, 1885), p. 133.

359 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p. 42.

360 C. A. L. M. Schwaner, _Borneo_ (Amsterdam, 1853-54), ii. 77.

_ 361 Ibid._ ii. 167.

362 A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 102.

363 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 196.

_ 364 Bulletin de la Société de Géographie_ (Paris), IVme Série, vi. (1853) pp. 134 _sq._

365 H. von Rosenberg, _Der malayische Archipel_ (Leipsic, 1878), p. 198.

366 D. W. Horst, “Rapport van eene reis naar de Noordkust van Nieuw Guinea,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxii. (1889) p. 229.

367 Capt. John Moresby, _Discoveries and Surveys in New Guinea_ (London, 1876), pp. 102 _sq._

368 R. I. Dodge, _Our Wild Indians_ (Hartford, Conn., 1886), p. 119.

M71 Disenchantment effected by means of stinging ants and pungent spices. Disenchantment effected by cuts with knives.

369 J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), p. 300.

370 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 78.

371 J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p. 13. Mr. E. W. Lewis, of Woodthorpe, Atkins Rood, Clapham Park, London, S.W., writes to me (July 2, 1902) that his grandmother, a native of Cheshire, used to make bees sting her as a cure for local rheumatism; she said the remedy was infallible and had been handed down to her from her mother.

372 Father Baudin, “Le Fétichisme,” _Missions Catholiques_, xvi. (1884) p. 249; A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_ (London, 1894), pp. 113 _sq._

373 A. Bastian, _Allerlei aus Volks- und Menschenkunde_ (Berlin, 1888), i. 116.

374 J. B. de Callone, “Iets over de geneeswijze en ziekten der Daijakers ter Zuid Oostkust van Borneo,” _Tijdschrift voor Neêrlands Indie_, 1840, dl. i. p. 418.

375 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_, pp. 44, 54, 252; B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), p. 49.

376 H. Grützner, “Über die Gebräuche der Basutho,” in _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_, 1877, pp. 84 _sq._

377 L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 81.

378 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 431.

379 Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,” in _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxx. (Batavia, 1863) p. 26.

M72 Ceremonies observed at the reception of strangers may sometimes be intended to counteract their enchantments.

380 R. Parkinson, “Zur Ethnographie der Ontong Java- und Tasman-Inseln,” _Internationales Archiv für Ethnographie_, x. (1897) p. 112.

381 T. S. Weir, “Note on Sacrifices in India as a Means of averting Epidemics,” _Journal of the Anthropological Society of Bombay_, i. 35.

382 E. O’Donovan, _The Merv Oasis_ (London, 1882), ii. 58.

_ 383 Emin Pasha in Central Africa, being a Collection of his Letters and Journals_ (London, 1888), p. 107.

384 H. Ling Roth, _Great Benin_ (Halifax, England, 1903), p. 123.

_ 385 Narrative of the Second Arctic Expedition made by Charles F. Hall_, edited by Prof. J. G. Nourse, U.S.N. (Washington, 1879), p. 269, note. Compare Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), p. 609.

386 J. A. Grant, _A Walk across Africa_, pp. 104 _sq._

M73 Ceremonies observed at entering a strange land to disenchant it. Ceremonies at entering a strange land to disenchant it or to propitiate the local spirits.

387 E. Shortland, _Traditions and Superstitions of the New Zealanders_2 (London, 1856), p. 103.

388 N. von Miklucho-Maclay, “Ethnologische Bemerkungen über die Papuas der Maclay-Kuste in Neu-Guinea,” _Natuurkundig Tijdschrift voor Nederlandsch Indie_, xxxvi. 317 _sq._

389 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 94.

390 R. Brough Smyth, _Aborigines of Victoria_, i. 134.

391 A. W. Howitt, _Native Tribes of South-East Australia_, p. 403.

392 Ch. Hose, _Notes on the Natives of British Borneo_ (in manuscript).

393 A. C. Kruijt, “Het koppensnellen der Toradja’s van Midden-Celebes, en zijne beteekenis,” _Verslagen en Mededeelingen der Konikl. Akademie van Wetenschappen_, Afdeeling Letterkunde, iv. Reeks, iii. (1899) p. 204.

394 Scholiast on Euripides, _Phoenissae_, 1377, ed. E. Schwartz.

395 Conon, _Narrationes_, 18; Pausanias, iii. 19. 12; Francis Fleming, _Southern Africa_ (London, 1856), p. 259; Dudley Kidd, _The Essential Kafir_, p. 307.

396 See _The Magic Art and the Evolution of Kings_, vol. ii. pp. 263 _sq._

M74 Purificatory ceremonies observed on the return from a journey.

397 John Campbell, _Travels in South Africa, being a Narrative of a Second Journey in the Interior of that Country_ (London, 1822), ii. 205.

398 Ladislaus Magyar, _Reisen in Süd-Afrika_ (Buda-Pesth and Leipsic, 1859), p. 203.

399 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 89.

400 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 62.

401 C. J. Andersson, _Lake Ngami_2 (London, 1856), p. 223.

402 Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” _Fifth Annual Report of the Bureau of Ethnology_ (Washington, 1887), p. 410.

_ 403 Asiatick Researches_, vi. 535 _sq._ ed. 4to (p. 537 _sq._ ed. 8vo).

404 François Valentyn, _Oud en nieuw Oost-Indiën_, iii. 16.

405 A. W. Nieuwenhuis, _In Centraal Borneo_, i. 165.

406 G. Turner, _Samoa_, pp. 305 _sq._

M75 Special precautions taken to guard the king against the magic of strangers.

407 De Plano Carpini, _Historia Mongolorum quos nos Tartaros appellamus_, ed. D’Avezac (Paris, 1838), cap. iii. § iii. p. 627, cap. ult. § i. x. p. 744, and Appendix, p. 775; “Travels of William de Rubriquis into Tartary and China,” in Pinkerton’s _Voyages and Travels_, vii. 82 _sq._

408 Paul Pogge, “Bericht über die Station Mukenge,” _Mittheilungen der Afrikanischen Gesellschaft in Deutschland_, iv. (1883-1885) pp. 182 _sq._

409 Coillard, “Voyage au pays des Banyais et au Zambèse,” _Bulletin de la Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 393.

410 J. L. Krapf, _Travels, Researches, and Missionary Labours during an Eighteen Years’ Residence in Eastern Africa_ (London, 1860), pp. 252 _sq._

411 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 391.

412 Proyart, “History of Loango, Kakongo,” etc., in Pinkerton’s _Voyages and Travels_, xvi. 583; Dapper, _op. cit._ p. 340; J. Ogilby, _Africa_ (London, 1670), p. 521. Compare A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 288.

413 A. Bastian, _op. cit._ i. 268 _sq._

414 See above, pp. 8 _sq._

415 L. von Ende, “Die Baduwis auf Java,” _Mittheilungen der anthropologischen Gesellschaft in Wien_, xix. (1889) pp. 7-10. As to the Baduwis (Badoejs) see also G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_ (Leyden, 1893), pp. 640-643.

M76 Spiritual dangers of eating and drinking and precautions taken against them.

416 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 107.

417 J. B. Neumann, “Het Pane- en Bila- Stroomgebied op het eiland Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, dl. iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 2, p. 300.

418 J. Richardson, “Tanala Customs, Superstitions and Beliefs,” _The Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers_ (Antananarivo, 1885), p. 219.

419 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 171 _sq._

420 Th. Lefebvre, _Voyage en Abyssinie_, i. p. lxxii.

421 Lieut. V. L. Cameron, _Across Africa_ (London, 1877), ii. 71; _id._, in _Journal of the Anthropological Institute_, vi. (1877) p. 173.

422 Ebn-el-Dyn el-Eghouâthy, “Relation d’un voyage dans l’intérieur de l’Afrique septentrionale,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290.

423 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. 360.

424 Th. Williams, _Fiji and the Fijians_.2 i. 249.

M77 Seclusion of kings at their meals.

425 “Adventures of Andrew Battel,” in Pinkerton’s _Voyages and Travels_, xvi. 330; O. Dapper, _Description de l’Afrique_, p. 330; A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 262 _sq._; R. F. Burton, _Abeokuta and the Cameroons Mountains_, i. 147.

426 Proyart’s “History of Loango, Kakongo,” etc., in Pinkerton’s _Voyages and Travels_, xvi. 584.

427 J. L. Wilson, _Western Africa_, p. 202; John Duncan, _Travels in Western Africa_, i. 222. Compare W. W. Reade, _Savage Africa_, p. 543.

428 Paul Pogge, _Im Reiche des Muata Jamwo_ (Berlin, 1880), p. 231.

429 F. T. Valdez, _Six Years of a Traveller’s Life in Western Africa_ (London, 1861), ii. 256.

430 A. F. Mockler-Ferryman, _Up the Niger_ (London, 1892), p. 38.

431 Baron Roger, “Notice sur le gouvernement, les mœurs et les superstitions des Nègres du pays de Walo,” _Bulletin de la Société de Géographie_ (Paris), viii. (1827) p. 351.

432 G. Schweinfurth, _The Heart of Africa_, ii. 45 (third edition, London, 1878); G. Casati, _Ten Years in Equatoria_ (London and New York, 1891), i. 177. As to the various customs observed by Monbutto chiefs in drinking see G. Burrows, _The Land of the Pigmies_ (London, 1898), pp. 88, 91.

433 J. G. Frazer, _Totemism and Exogamy_, ii. 526, from information furnished by the Rev. John Roscoe.

434 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 78.

435 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 162 _sq._

436 Capt. James Cook, _Voyages_, v. 374 (ed. 1809).

437 Heraclides Cumanus, in Athenaeus, iv. 26, p. 145 B-D. On the other hand, in Kafa no one, not even the king, may eat except in the presence of a legal witness. A slave is appointed to witness the king’s meals, and his office is esteemed honourable. See F. G. Massaja, in _Bulletin de la Société de Géographie_ (Paris), Vme Série, i. (1861) pp. 330 _sq._; Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), pp. 248 _sq._

M78 Faces veiled to avert evil influences. Kings not to be seen by their subjects.

_ 438 Notes analytiques sur les collections ethnographiques du Musée du Congo_, I. _Les Arts, Religion_ (Brussels, 1902-1906), p. 164.

439 Mohammed Ibn-Omar el Tounsy, _Voyage au Darfour_ (Paris, 1845), p. 203; _Travels of an Arab Merchant_ [Mohammed Ibn-Omar el Tounsy] _in Soudan_, abridged from the French (of Perron) by Bayle St. John (London, 1854), pp. 91 _sq._

440 Mohammed Ibn-Omar el Tounsy, _Voyage au Ouadây_ (Paris, 1851), p. 375.

441 Ibn Batoutah, _Voyages_, ed. C. Defrémery et B. R. Sanguinetti (Paris, 1853-1858), iv. 441.

442 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895), pp. 90 _sq._

443 H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, p. 60.

_ 444 Manuscrit Ramirez, histoire de l’origine des Indiens qui habitent la Nouvelle Espagne selon leurs traditions_, publié par D. Charnay (Paris, 1903), pp. 107 _sq._

445 Herodotus, i. 99.

446 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p. 170.

447 Ebn-el-Dyn el-Eghouathy, “Relation d’un voyage,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290; H. Duveyrier, _Exploration du Sahara: les Touareg du Nord_, pp. 391 _sq._; Reclus, _Nouvelle Géographie Universelle_, xi. 838 _sq._; James Richardson, _Travels in the Great Desert of Sahara_, ii. 208.

448 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p. 196.

449 Tertullian, _De virginibus velandis_, 17 (Migne’s _Patrologia Latina_, ii. col. 912).

450 Pseudo-Dicaearchus, _Descriptio Graeciae_, 18, in _Geographi Graeci Minores_, ed. C. Müller, i. 103; _id._, in _Fragmenta Historicorum Graecorum_, ed. C. Müller, ii. 259.

451 G. Turner, _Samoa_, pp. 67 _sq._

452 J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” _Deutsche geographische Blätter_, x. 230.

453 A. W. Howitt, “On some Australian Ceremonies of Initiation,” _Journal of the Anthropological Institute_, xiii. (1884) p. 456.

454 Above, pp. 30 _sqq._

M79 Kings forbidden to leave their palaces or to be seen abroad by their subjects.

455 See above, pp. 5, 8 _sq._

456 This rule was mentioned to me in conversation by Miss Mary H. Kingsley. However, he is said to have shewn himself outside his palace on solemn occasions once or twice a year. See O. Dapper, _Description de l’Afrique_, pp. 311 _sq._; H. Ling Roth, _Great Benin_, p. 74. As to the worship of the king of Benin, see _The Magic Art and the Evolution of Kings_, vol. i. p. 396.

457 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 263. However, a case is recorded in which he marched out to war (_ibid._ i. 268 _sq._).

458 S. Crowther and J. C. Taylor, _The Gospel on the Banks of the Niger_ (London, 1859), p. 433.

459 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895), pp. 67-72. The annual dance of the king of Onitsha outside of his palace is mentioned also by S. Crowther and J. C. Taylor (_op. cit._ p. 379), and A. F. Mockler-Ferryman (_Up the Niger_, p. 22).

460 “Mission Voulet-Chanoine,” _Bulletin de la Société de Géographie_ (Paris), VIIIme Série, xx. (1899) p. 223.

461 C. Partridge, _Cross River Natives_ (London, 1905), p. 7; compare _id._ pp. 8, 200, 202, 203 _sq._ See also Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), pp. 371 _sq._

462 Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς θεοὺς τουσ βασιλεασ, κατακλειστουσ οντασ και οἰκουροὺς τὸ πλέον.

463 Xenophon, _Anabasis_, v. 4. 26; Scymnus Chius, _Orbis descriptio_, 900 _sqq._ (_Geographi Graeci Minores_, ed. C. Müller, i. 234); Diodorus Siculus, xiv. 30. 6 _sq._; Nicolaus Damascenus, quoted by Stobeaus, _Florilegium_, xliv. 41 (vol. ii. p. 185, ed. Meineke); Apollonius Rhodius, _Argon._ ii. 1026, _sqq._, with the note of the scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die Chrysostom refers to the custom without mentioning the name of the people (_Or._ xiv. vol. i. p. 257, ed. L. Dindorf).

464 Strabo, xvi. 4. 19, p. 778; Diodorus Siculus, iii. 47. Inscriptions found in Sheba (the country about two hundred miles north of Aden) seem to shew that the land was at first ruled by a succession of priestly kings, who were afterwards followed by kings in the ordinary sense. The names of many of these priestly kings (_makarribs_, literally “blessers”) are preserved in inscriptions. See Prof. S. R. Driver, in _Authority and Archaeology Sacred and Profane_, edited by D. G. Hogarth (London, 1899), p. 82. Probably these “blessers” are the kings referred to by the Greek writers. We may suppose that the blessings they dispensed consisted in a proper regulation of the weather, abundance of the fruits of the earth, and so on.

465 Heraclides Cumanus, in Athenaeus, xii. 13, p. 517 B.C.

466 Ch. Dallet, _Histoire de l’Église de Coreé_ (Paris, 1874), i. pp. xxiv-xxvi. The king sometimes, though rarely, left his palace. When he did so, notice was given beforehand to his people. All doors must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some one should look down upon the king. See W. E. Griffis, _Corea, the Hermit Nation_, p. 222. These customs are now obsolete (G. N. Curzon, _Problems of the Far East_, Westminster, 1896, pp. 154 _sq._ note).

467 This I learned from the late Mr. W. Simpson, formerly artist of the _Illustrated London News_.

468 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_, ix. 746.

469 Shway Yoe, _The Burman_ (London, 1882), i. 30 _sq._; compare _Indian Antiquary_, xx. (1891) p. 49.

M80 Magical harm done a man through the remains of his food or the dishes he has eaten out of. Ideas and customs of the Narrinyeri of South Australia.

470 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_ (Adelaide, 1879), pp. 24-26; _id._, in E. M. Curr, _The Australian Race_, ii. p. 247.

471 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_, p. 63; _id._, “Notes on the Mixed Races of Australia,” _Journal of the Anthropological Institute_, iv. (1875) p. 53; _id._, in E. M. Curr, _The Australian Race_, ii. 245.

472 H. E. A. Meyer, “Manners and Customs of the Aborigines of the Encounter Bay Tribe,” in _Native Tribes of South Australia_, p. 196.

M81 Ideas and customs as to the leavings of food in Melanesia and New Guinea.

473 R. H. Codrington, _The Melanesians_, pp. 203 _sq._, compare pp. 178, 188, 214.

474 G. Turner, _Samoa_, pp. 302 _sq._ See _The Magic Art and the Evolution of Kings_, i. 341 _sq._

475 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) p. 9; M. Krieger, _Neu-Guinea_, pp. 185 _sq._; R. Parkinson, “Die Berlinhafen Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,” _Internationales Archiv für Ethnographie_, xiii. (1900) p. 44; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 287.

476 Mgr. Couppé, “En Nouvelle-Poméranie,” _Missions Catholiques_, xxiii. (1891) p. 364; J. Graf Pfeil, _Studien und Beobachtungen aus der Südsee_ (Brunswick, 1899), pp. 141 _sq._; P. A. Kleintitschen, _Die Küstenbewohner der Gazellehalbinsel_ (Hiltrup bei Münster, N.D.), pp. 343 _sq._

M82 Ideas and customs as to the leavings of food in Africa, Celebes, India, and ancient Rome.

477 O. Dapper, _Description de l’Afrique_, p. 330. We have seen that the food left by the king of the Monbutto, is carefully buried (above, p. 119).

478 Bosman’s “Guinea,” in Pinkerton’s _Voyages and Travels_, xvi. 487.

479 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, vii. (1863) p. 126.

480 W. Caland, _Altindisches Zauberritual_, pp. 163 _sq._

481 Pliny, _Nat. Hist._ xxviii. 19. For other examples of witchcraft wrought by means of the refuse of food, see E. S. Hartland, _The Legend of Perseus_, ii. 83 _sqq._

M83 The fear of the magical evil which may be done a man through his food has had beneficial effects in fostering habits of cleanliness and in strengthening the ties of hospitality.

482 On the covenant entered into by eating together see the classical exposition of W. Robertson Smith, _The Religion of the Semites_2 (London, 1894), pp. 269 _sqq._ For examples of the blood-covenant, see H. C. Trumbull, _The Blood Covenant_ (London, 1887). The examples might easily be multiplied.

M84 Disastrous results supposed to follow from using the dishes of the Mikado or of a Fijian chief. Sacred persons are a source of danger to others: their divinity burns like a fire what it touches. African examples.

483 Kaempfer’s “History of Japan,” in Pinkerton’s _Voyages and Travels_, vii. 717.

484 Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian, _kana_ is to eat; the meaning of _lama_ is unknown.

M85 The taboo of chiefs and kings in Tonga. The King’s Evil cured by the king’s touch.

485 “Coutumes étranges des indigènes du Djebel-Nouba,” _Missions Catholiques_, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,” _ibid._ xv. (1883) p. 450. The title of the priestly king is _cogiour_ or _codjour_. “The _codjour_ is the pontifical king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him off from his subjects. He lives like them by the produce of his fields and his industry; he works like them, earns his daily bread, and has no guard of honour, no tribunal, no code of laws, no civil list” (Father S. Carceri, _loc. cit._).

486 “Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” _Zeitschrift für allgemeine Erdkunde_ (Berlin), vi. (1856) pp. 398 _sq._; F. T. Valdez, _Six Years of a Traveller’s Life in Western Africa_ (London, 1861), ii. 251 _sq._

487 W. Mariner, _The Natives of the Tonga Islands_,2 i. 141 _sq._ note, 434 note, ii. 82 _sq._, 221-224; Captain J. Cook, _Voyages_ (London, 1809), v. 427 _sq._ Similarly in Fiji any person who had touched the head of a living chief or the body of a dead one was forbidden to handle his food, and must be fed by another (J. E. Erskine, _The Western Pacific_, p. 254).

488 On the custom of touching for the King’s Evil, see _The Magic Art and the Evolution of Kings_, vol. i. pp. 368 _sqq._

M86 Fatal effects of contact with sacred chiefs in New Zealand.

489 “The idea in which this law [the law of taboo or _tapu_, as it was called in New Zealand] originated appears to have been, that a portion of the spiritual essence of an _atua_ or of a sacred person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything else brought into contact with it” (E. Shortland, _Traditions and Superstitions of the New Zealanders_, Second Edition, London, 1856, p. 102). Compare _id._, _Maori Religion and Mythology_, p. 25.

_ 490 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96 _sq._

491 W. Brown, _New Zealand and its Aborigines_ (London, 1845), p. 76. For more examples of the same kind see _ibid._ pp. 177 _sq._

492 E. Tregear, “The Maoris of New Zealand,” _Journal of the Anthropological Institute_, xix. (1890) p. 100.

493 R. Taylor, _Te Ika a Maui, or, New Zealand and its Inhabitants_,2 p. 164.

494 R. Taylor, _op. cit._ p. 165.

M87 Examples of the fatal effects of imagination in other parts of the world.

495 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 537 _sq._

496 R. Southey, _History of Brazil_, i.2 (London, 1822), p. 238.

497 Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), pp. 257 _sq._

498 Merolla’s “Voyage to Congo,” in Pinkerton’s _Voyages and Travels_, xvi. 237 _sq._ As to these _chegilla_ or taboos on food, which are commonly observed by the natives of this part of Africa, see further my _Totemism and Exogamy_, ii. 614 _sqq._

M88 The taboos observed by sacred kings resemble those imposed on persons who are commonly regarded as unclean, such as menstruous women, homicides, and so forth. Taboos laid on persons who have been in contact with the dead in New Zealand.

499 W. Ellis, _Polynesian Researches_ (Second Edition, London, 1832-1836), iv. 388. Ellis appears to imply that the rule was universal in Polynesia, but perhaps he refers only to Hawaii, of which in this part of his work he is specially treating. We are told that in Hawaii the priest who carried the principal idol about the country was tabooed during the performance of this sacred office; he might not touch anything with his hands, and the morsels of food which he ate had to be put into his mouth by the chiefs of the villages through which he passed or even by the king himself, who accompanied the priest on his rounds (L. de Freycinet, _Voyage autour du monde_, Historique, ii. Première Partie, Paris, 1829, p. 596). In Tonga the rule applied to chiefs only when their hands had become tabooed by touching a superior chief (W. Mariner, _Tonga Islands_, i. 82 _sq._). In New Zealand chiefs were fed by slaves (A. S. Thomson, _The Story of New Zealand_, i. 102); or they may, like tabooed people in general, have taken up their food from little stages with their mouths or by means of fern-stalks (R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 p. 162).

_ 500 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 104-114. For more evidence see W. Yate, _New Zealand_, p. 85; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_, ii. 90; E. Dieffenbach, _Travels in New Zealand_, ii. 104 _sq._; J. Dumont D’Urville, _Voyage autour du monde et à la recherche de La Pérouse_, ii. 530; Father Servant, “Notice sur la Nouvelle Zélande,” _Annales de la Propagation de la Foi_, xv. (1843) p. 22.

M89 The rule which forbids persons who have been in contact with a corpse to touch food with their hands seems to have been universal in Polynesia. A rule of the same sort is observed in Melanesia and Africa.

501 G. Turner, _Samoa_, p. 145. Compare G. Brown, D.D., _Melanesians and Polynesians_ (London, 1910), p. 402: “The men who took hold of the body were _paia_ (sacred) for the time, were forbidden to touch their own food, and were fed by others. No food wad eaten in the same house with the dead body.”

502 W. Mariner, _The Natives of the Tonga Islands_2 (London, 1818), i. 141 _sq._, note.

503 Father Bataillon, in _Annales de la Propagation de la Foi_, xiii. (1841) p. 19. For more evidence of the practice of this custom in Polynesia, see Captain J. Cook, _Voyages_ (London, 1809), vii. 147; James Wilson, _Missionary Voyage to the Southern Pacific Ocean_ (London, 1799), p. 363.

504 Ch. Wilkes, _Narrative of the United States Exploring Expedition_, New Edition (New York, 1851), iii. 99 _sq._

505 W. G. Lawes, “Ethnological Notes on the Motu, Koitapu, and Koiari Tribes of New Guinea,” _Journal of the Anthropological Institute_, viii. (1879) p. 370.

506 Father Lambert, in _Missions Catholiques_, xii. (1880) p. 365; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 238 _sq._

507 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 70.

508 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 153.

509 A. W. Howitt, _Native Tribes of South-East Australia_, p. 563.

M90 Taboos laid on mourners among the Indian tribes of North America.

510 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, pp. 91 _sq._ (separate Reprint from the _Report of the British Association for 1890_).

511 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. 331, 332 _sq._

512 C. Hill-Tout, _The Far West, the Home of the Salish and Déné_ (London, 1907), pp. 193 _sq._

513 G. M. Dawson, “Notes and Observations on the Kwakiool People of the Northern part of Vancouver Island and adjacent Coasts,” _Proceedings and Transactions of the Royal Society of Canada for the Year 1887_, vol. v. (Montreal, 1888) Trans. Section ii. pp. 78 _sq._

M91 Seclusion of widows and widowers in the Philippines and New Guinea.

514 F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der Inselgruppe der Talamlanen,” _Globus_, lix. (1891) p. 182.

515 Father Guis, “Les Canaques, Mort-Deuil,” _Missions Catholiques_, xxxiv. (1902) pp. 208 _sq._

M92 Taboos imposed on women at menstruation.

516 Capt. W. E. Armit, “Customs of the Australian Aborigines,” _Journal of the Anthropological Institute_, ix. (1880) p. 459.

517 W. Ridley, “Report on Australian Languages and Traditions,” _Journal of the Anthropological Institute_, ii. (1873) p. 268.

518 From information given me by Messrs. Roscoe and Miller, missionaries to Uganda (June 24, 1897), and afterwards corrected by the _Katikiro_ (Prime Minister) of Uganda in conversation with Mr. Roscoe (June 20, 1902).

_ 519 Report of the International Polar Expedition to Point Barrow, Alaska_ (Washington, 1885), p. 46.

520 Alexander Mackenzie, _Voyages from Montreal through the Continent of North America_ (London, 1801), p. cxxiii.

521 Gavin Hamilton, “Customs of the New Caledonian Women,” _Journal of the Anthropological Institute_, vii. (1878) p. 206. Among the Nootkas of British Columbia a girl at puberty is hidden from the sight of men for several days behind a partition of mats; during her seclusion she may not scratch her head or her body with her hands, but she may do so with a comb or a piece of bone, which is provided for the purpose. See Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 41 (separate reprint from the _Report of the British Association for 1890_). Again, among the Shuswap of British Columbia a girl at puberty lives alone in a little hut on the mountains and is forbidden to touch her head or scratch her body; but she may scratch her head with a three-toothed comb and her body with the painted bone of a deer. See Fr. Boas, _op. cit._ pp. 89 _sq._ In the East Indian island of Ceram a girl may not scratch herself with her fingers the night before her teeth are filed, but she may do it with a piece of bamboo. See J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 137.

522 A. G. Morice, “The Canadian Dénés,” _Annual Archaeological Report (Toronto), 1905_, p. 218.

523 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) p. 20.

524 C. G. Seligmann, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 201, 203.

M93 Taboos imposed on women in childbed.

525 James Wilson, _Missionary Voyage to the Southern Pacific Ocean_, p. 354.

526 G. Turner, _Samoa_, p. 276.

527 C. G. Seligmann, “The Medicine, Surgery, and Midwifery of the Sinaugolo,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 302. In Uganda a bride is secluded for a month, during which she only receives near relatives; she wears her veil all this time. She may not handle food, but is fed by one of her attendants. A peasant’s wife is secluded for two or three days only. See J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 37.

528 Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils disent,” _Missions Catholiques_, xxx. (1898) p. 119.

529 V. Lisiansky, _A Voyage Round the World_ (London, 1814), p. 201.

530 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’ Ethnographie et de Sociologie_, i. (1910) p. 153.

531 H. Pittier de Fábrega, _op. cit._ pp. 20 _sq._

532 F. Fawcett, “Note on a Custom of the Mysore ‘Gollaválu’ or Shepherd Caste People,” _Journal of the Anthropological Society of Bombay_, i. 536 _sq._; E. Thurston, _Castes and Tribes of Southern India_ (Madras, 1909), ii. 287 _sq._

M94 Dangers apprehended from women in childbed.

533 M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 280.

534 P. Rascher, “Die Sulka,” _Archiv für Anthropologie_, xxix. (1904) p. 212; R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 180.

535 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 87.

536 Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,” (_South African_) _Folk-lore Journal_, ii. (1880) p. 63.

M95 Dangers apprehended from women in childbed by Indians and Esquimaux.

537 Levrault, “Rapport sur les provinces de Canélos et du Napo,” _Bulletin de la Société de Géographie_ (Paris), Deuxième Série, xi. (1839) p. 74.

538 Franz Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (New York, 1901) pp. 125 _sq._ As to Sedna, see _id._ pp. 119 _sqq._

M96 Dangers apprehended from women in childbed by Bantu tribes of South Africa. Dangers apprehended from a concealed miscarriage.

539 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 139.

540 H. A. Junod, _op. cit._ pp. 139 _sq._

M97 Belief of the Ba-Thonga that severe droughts result from the concealment of miscarriages by women.

541 H. A. Junod, _op. cit._ pp. 140 _sq._

542 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 262 _sqq._, 278.

M98 Dangers apprehended from women in childbed by some tribes of Annam.

543 Le R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So’n,” _Bulletin de l’École Française d’Extrême-Orient_, ii. (Hanoi, 1902) pp. 353 _sq._

544 Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 566; Ch. Michel, _Recueil d’inscriptions grecques_, No. 730 ἁγνευέτωσαν δὲ καὶ εἰσίτωσαν εἰς τὸν τῆς θεο[ῦ ναὸν] ... ὡσαύτως δὲ καὶ ἀπὸ κήδους καὶ τεκούσης γυναικὸς δευτεραῖος: Euripides, _Iphigenia in Tauris_, 380 _sqq._:

τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, ἤτις. βροτῶν μὲν ἤν τις ἄψηται φόνου ἥ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν, βωμῶν ἀπείργει, μυσαρὸν ὡς ἡγουμένη.

Compare also a mutilated Greek inscription found in Egypt (_Revue archéologique_, IIIme Série, ii. 182 _sqq._). In the passage of Euripides which I have just quoted an acute verbal scholar, the late Dr. Badham, proposed to omit the line ἢ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν with the comment: “_Nihil facit ad argumentum puerperae mentio; patet versum a sciolo additum_.” To do Dr. Badham justice, the inscription which furnishes so close a parallel to the line of Euripides had not yet been discovered among the ruins of Pergamum, when he proposed to mutilate the text of the poet.

M99 Taboos imposed on lads at initiation.

545 B. Hawkins, “The Creek Confederacy,” _Collections of the Georgia Historical Society_, iii. pt. i. (Savannah, 1848) pp. 78 _sq._ Hawkins’s account is reproduced by A. S. Gatschett, in his _Migration Legend of the Creek Indians_, i. 185 _sq._ (Philadelphia, 1884). In the Turrbal tribe of southern Queensland boys at initiation were not allowed to scratch themselves with their fingers, but they might do it with a stick. See A. W. Howitt, _Native Tribes of South-East Australia_, p. 596.

546 L. Alberti, _De Kaffers_ (Amsterdam, 1810), pp. 76 _sq._; H. Lichtenstein, _Reisen im südlichen Afrika_ (Berlin, 1811-12), i. 427; S. Kay, _Travels and Researches in Caffraria_ (London, 1833), pp. 273 _sq._; Dudley Kidd, _The Essential Kafir_, p. 208; J. Stewart, D.D., _Lovedale, South Africa_ (Edinburgh, 1894), pp. 105 _sq._, with illustrations.

M100 Taboos laid on warriors when they go forth to fight.

_ 547 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96, 114 _sq._ One of the customs mentioned by the writer was that all the people left in the camp had to fast strictly while the warriors were out in the field. This rule is obviously based on the sympathetic connexion supposed to exist between friends at a distance, especially at critical times. See _The Magic Art and the Evolution of Kings_, vol. i. pp. 126 _sqq._

548 Deuteronomy xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in Deuteronomy xxiii. 10, 11, suffices to prove that the custom of continence observed in time of war by the Israelites, as by a multitude of savage and barbarous peoples, was based on a superstitious, not a rational motive. To convince us of this it is enough to remark that the rule is often observed by warriors for some time after their victorious return, and also by the persons left at home during the absence of the fighting men. In these cases the observance of the rule evidently does not admit of a rational explanation, which could hardly, indeed, be entertained by any one conversant with savage modes of thought. For examples, see _The Magic Art and the Evolution of Kings_, vol. i. pp. 125, 128, 131, 133, and below, pp. 161, 163, 165, 166, 167, 168, 169, 175 _sq._, 178, 179, 181.

The other rule of personal cleanliness referred to in the text is exactly observed, for the reason I have indicated, by the aborigines in various parts of Australia. See (Sir) George Grey, _Journals_, ii. 344; R. Brough Smyth, _Aborigines of Victoria_, i. 165; J. Dawson, _Australian Aborigines_, p. 12; P. Beveridge, in _Journal and Proceedings of the Royal Society of New South Wales_, xvii. (1883) pp. 69 _sq._ Compare W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S. i. (1861) p. 299; Fison and Howitt, _Kamilaroi and Kurnai_, p. 251; E. M. Curr, _The Australian Race_, iii. 178 _sq._, 547; W. E. Roth, _North Queensland Ethnography, Bulletin No. 5_ (Brisbane, 1903), p. 22, § 80. The same dread has resulted in a similar custom of cleanliness in Melanesia and Africa. See R. Parkinson, _Im Bismarck-Archipel_, pp. 143 _sq._; R. H. Codrington, _The Melanesians_, p. 203 note; F. von Luschan, “Einiges über Sitten und Gebräuche der Eingeborenen Neu-Guineas,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_ (1900), p. 416; J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 131. Mr. Lorimer Fison sent me some notes on the Fijian practice, which agrees with the one described by Dr. Codrington. The same rule is observed, probably from the same motives, by the Miranha Indians of Brazil. See Spix und Martius, _Reise in Brasilien_, iii. 1251 note. On this subject compare F. Schwally, _Semitische Kriegsaltertümer_, i. (Leipsic, 1901) pp. 67 _sq._

_ 549 Narrative of the Captivity and Adventures of John Tanner_ (London, 1830), p. 122.

550 We have seen (pp. 146, 156) that the same rule is observed by girls at puberty among some Indian tribes of British Columbia and by Creek lads at initiation. It is also observed by Kwakiutl Indians who have eaten human flesh (see below, p. 189). Among the Blackfoot Indians the man who was appointed every four years to take charge of the sacred pipe and other emblems of their religion might not scratch his body with his finger-nails, but carried a sharp stick in his hair which he used for this purpose. During the term of his priesthood he had to fast and practise strict continence. None but he dare handle the sacred pipe and emblems (W. W. Warren, “History of the Ojibways,” _Collections of the Minnesota Historical Society_, v. (1885) pp. 68 _sq._). In Vedic India the man who was about to offer the solemn sacrifice of soma prepared himself for his duties by a ceremony of consecration, during which he carried the horn of a black deer or antelope wherewith to scratch himself if necessary (_Satapatha-Brâhmana_, bk. iii. 31, vol. ii. pp. 33 _sq._ trans. by J. Eggeling; H. Oldenberg, _Die Religion des Veda_, p. 399). Some of the Peruvian Indians used to prepare themselves for an important office by fasting, continence, and refusing to wash themselves, to comb their hair, and to put their hands to their heads; if they wished to scratch themselves, they must do it with a stick. See P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), p. 20. Among the Isistines Indians of Paraguay mourners refrained from scratching their heads with their fingers, believing that to break the rule would make them bald, no hair growing on the part of the head which their fingers had touched. See Guevara, “Historia del Paraguay,” in P. de Angelis’s _Coleccion de obras y documentos relativos a la historia antigua y moderna de las provincias del Rio de la Plata_, ii. (Buenos-Aires, 1836) p. 30. Amongst the Macusis of British Guiana, when a woman has given birth to a child, the father hangs up his hammock beside that of his wife and stays there till the navel-string drops off the child. During this time the parents have to observe certain rules, of which one is that they may not scratch their heads or bodies with their nails, but must use for this purpose a piece of palm-leaf. If they broke this rule, they think the child would die or be an invalid all its life. See R. Schomburgk, _Reisen in Britisch-Guiana_, ii. 314. Some aborigines of Queensland believe that if they scratched themselves with their fingers during a rain-making ceremony, no rain would fall. See _The Magic Art and the Evolution of Kings_, vol. i. p. 254. In all these cases, plainly, the hands are conceived to be so strongly infected with the venom of taboo that it is dangerous even for the owner of the hands to touch himself with them. The cowboy who herded the cows of the king of Unyoro had to live strictly chaste, no one might touch him, and he might not scratch or wound himself so as to draw blood. But it is not said that he was forbidden to touch himself with his own hands. See my _Totemism and Exogamy_, ii. 527.

_ 551 Narrative of the Captivity and Adventures of John Tanner_ (London, 1830), p. 123. As to the custom of not stepping over a person or his weapons, see the note at the end of the volume.

552 J. G. Bourke, _On the Border with Crook_ (New York, 1891), p. 133; _id._, in _Folk-lore_, ii. (1891) p. 453; _id._, in _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 490.

553 J. G. Kohl, _Kitschi-Gami_, ii. 168.

M101 Ceremonies observed by American Indians before they went out on the war-path. Rules observed by Indians on a war-expedition.

_ 554 Narrative of the Adventures and Sufferings of John R. Jewitt_ (Middletown, 1820), pp. 148 _sq._

555 J. de Smet, in _Annales de la Propagation de la Foi_, xiv. (1842) pp. 67 _sq._ These customs have doubtless long passed away, and the Indians who practised them may well have suffered the extinction which they did their best to incur.

556 J. Adair, _History of the American Indians_ (London, 1775), p. 163.

557 J. Adair, _History of the American Indians_, pp. 380-382.

558 Maj. M. Marston, in Rev. Jedidiah Morse’s _Report to the Secretary of War of the United States on Indian Affairs_ (New-haven, 1822), Appendix, p. 130. The account in the text refers especially to the Sauk, Fox, and Kickapoo Indians, at the junction of the Rock and Mississippi rivers.

559 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 149.

M102 The rule of continence observed by savage warriors is perhaps based on a fear of infecting themselves sympathetically with feminine weakness and cowardice.

560 For more evidence of the practice of continence by warriors, see R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_,2 p. 189; E. Dieffenbach, _Travels in New Zealand_, ii. 85 _sq._; Ch. Wilkes, _Narrative of the United States Exploring Expedition_, iii. 78; J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 332; _id._, _Pioneering in New Guinea_, p. 65; Van Schmidt, “Aanteekeningen nopens de zeden, etc., der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, etc.,” _Tijdschrift voor Neêrlands Indie_, 1843, deel ii. p. 507; J. G. F. Riedel, _De sluikharige en kroesharige rassen tusschen Selebes en Papua_, p. 223; _id._, “Galela und Tobeloresen,” _Zeitschrift für Ethnologie_, xvii. (1885) p. 68; W. W. Skeat, _Malay Magic_, p. 524; E. Reclus, _Nouvelle Géographie universelle_, viii. 126 (compare J. Biddulph, _Tribes of the Hindoo Koosh_, p. 18); N. Isaacs, _Travels and Adventures in Eastern Africa_, i. 120; H. Callaway, _Religious System of the Amazulu_, iv. 437 _sq._; Dudley Kidd, _The Essential Kafir_, p. 306; A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 203; H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 317; R. H. Nassau, _Fetichism in West Africa_, p. 177; H. R. Schoolcraft, _Indian Tribes_, iv. 63; J. Morse, _Report to the Secretary of War of the U.S. on Indian Affairs_ (New-haven, 1822), pp. 130, 131; H. H. Bancroft, _Native Races of the Pacific States_, i. 189. On the other hand in Uganda, before an army set out, the general and all the chiefs had either to lie with their wives or to jump over them. This was supposed to ensure victory and plenty of booty. See J. Roscoe, in _Journal of the Anthropological Institute_, xxxii. (1902) p. 59. And in Kiwai Island, off British New Guinea, men had intercourse with their wives before they went to war, and they drew omens from it. See J. Chalmers, “Notes on the Natives of Kiwai,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 123.

561 See above, pp. 151 _sq._

562 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 350.

563 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 100.

M103 Taboos laid on warriors after slaying their foes. The effect of the taboos is to seclude the tabooed person from ordinary society. Seclusion of manslayers in the East Indies.

564 S. Müller, _Reizen en Onderzoekingen in den Indischen Archipel_ (Amsterdam, 1857), ii. 252.

565 J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,” _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi. (1872) pp. 208, 216 _sq._ Compare H. Zondervan, “Timor en de Timoreezen,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly Gallas returning from war sacrifice to the jinn or guardian spirits of their slain foes before they will re-enter their own houses (Ph. Paulitschke, _Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl_, pp. 50, 136). Sometimes perhaps the sacrifice consists of the slayers’ own blood. See below, pp. 174, 176, 180. Orestes is said to have appeased the Furies of his murdered mother by biting off one of his fingers (Pausanias, viii. 34. 3).

566 N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 451.

567 S. W. Tromp, “Uit de Salasila van Koetei,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxvii. (1888) p. 74.

M104 Seclusion of manslayers in New Guinea.

568 Dr. L. Loria, “Notes on the Ancient War Customs of the Natives of Logea and Neighbourhood,” _British New Guinea, Annual Report for 1894-1895_ (London, 1896), p. 52.

569 Rev. J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 333.

570 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River, New Guinea,” _Journal of the Anthropological Institute_, xxviii. (1899) pp. 213 _sq._

571 C. G. Seligmann, _The Melanesians of British New Guinea_ (Cambridge, 1910), p. 298.

572 C. G. Seligmann, _op. cit._ pp. 129 _sq._

573 C. G. Seligmann, _op. cit._ pp. 563 _sq._

M105 The manslayer unclean. Driving away the ghosts of the slain.

574 P. Franz Vormann, “Zur Psychologie, Religion, Soziologie und Geschichte der Monumbo-Papua, Deutsch-Neuguinea,” _Anthropos_, v. (1910) pp. 410 _sq._

575 J. L. D. van der Roest, “Uit het leven der Bevolking van Windessi,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xl. (1898) pp. 157 _sq._

576 H. von Rosenberg, _Der malayische Archipel_, p. 461.

577 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 94.

578 J. E. Erskine, _The Western Pacific_ (London, 1853), p. 477.

579 Charlevoix, _Histoire de la Nouvelle France_, vi. pp. 77, 122 _sq._; J. F. Lafitau, _Mœ urs des sauvages ameriquains_, ii. 279. In many places it is customary to drive away the ghosts even of persons who have died a natural death. An account of these customs is reserved for another work.

580 W. H. Keating, _Narrative of an Expedition to the Source of St. Peter’s River_ (London, 1825), i. 109.

M106 Precautions taken by executioners against the ghosts of their victims.

581 Father Baudin, “Féticheurs, ou ministres religieux des Nègres de la Guinée,” _Missions Catholiques_, xvi. (1884) p. 332.

582 Juan de la Concepcion, _Historia general de Philipinas_, xi. (Manilla, 1791) p. 387.

583 G. Loyer, “Voyage to Issini on the Gold Coast,” in T. Astley’s _New General Collection of Voyages and Travels_, ii. (London, 1745) p. 444. Among the tribes of the Lower Niger it is customary for the executioner to remain in the house for three days after the execution; during this time he sleeps on the bare floor, eats off broken platters, and drinks out of calabashes or mugs, which are also damaged. See Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), p. 180.

M107 Purification of manslayers among the Basutos, Bechuanas, and Bageshu. Expulsion of the ghosts of the slain by the Angoni.

584 E. Casalis, _The Basutos_, p. 258. So Caffres returning from battle are unclean and must wash before they enter their houses (L. Alberti, _De Kaffers_, p. 104). It would seem that after the slaughter of a foe the Greeks or Romans had also to bathe in running water before they might touch holy things (Virgil, _Aen._ ii. 719 _sqq._).

585 Father Porte, “Les Réminiscences d’un missionnaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 371. For a fuller description of a ceremony of this sort see T. Arbousset et F. Daumas, _Voyage d’exploration au nord-est de la colonie du Cap de Bonne-Espérance_ (Paris, 1842), pp. 561-563.

586 “Extrait du journal des missions évangeliques,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, ii. (1834) pp. 199 _sq._

587 Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,” _Journal of the Anthropological Institute_, xxxv. (1905) pp. 305 _sq._

588 Rev. J. Roscoe, “Notes on the Bageshu,” _Journal of the Royal Anthropological Institute_, xxxix. (1909) p. 190.

589 Dudley Kidd, _The Essential Kafir_, p. 310.

590 C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi,” _Zeitschrift für Ethnologie_, xxxii. (1900) pp. 197 _sq._

591 Dudley Kidd, _The Essential Kafir_, pp. 309 _sq._

M108 Seclusion and purification of manslayers in Africa.

592 Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 138; _id._, _Light in Africa_, p. 220.

593 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 74. As to the painting of the body red on one side and white on the other see also C. W. Hobley, _Eastern Uganda_, pp. 38, 42; Sir H. Johnston, _The Uganda Protectorate_, ii. 868. As to the custom of painting the bodies of homicides, see below, p. 178 note 1 and p. 186 note 1.

594 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904) p. 264.

595 C. W. Hobley, “British East Africa,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 353.

596 Miss Alice Werner, _Natives of British Central Africa_ (London, 1906), pp. 67 _sq._

597 H. Schinz, _Deutsch-Südwest-Afrika_, p. 321.

598 P. H. Brincker, “Heidnisch-religiöse Sitten der Bantu, speciell der Ovaherero und Ovambo,” _Globus_, lxvii. (1895) p. 289; id., “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 76.

_ 599 Id._, “Beobachtungen über die Deisidämonie der Eingeborenen Deutsch-Südwest-Afrikas,” _Globus_, lviii. (1890) p. 324; id., in _Globus_, lxvii. (1895) p. 289; id., in _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 83.

600 Sir H. Johnston, _The Uganda Protectorate_ (London, 1902), ii. 743 _sq._; C. W. Hobley, _Eastern Uganda_ (London, 1902), p. 20.

601 M. Weiss, _Die Völkerstämme im Norden Deutsch-Ostafrikas_ (Berlin, 1910), p. 198.

602 Sir H. Johnston, _op. cit._ ii. 794; C. W. Hobley, _op. cit._ p. 31.

603 Numbers xxxi. 19-24.

604 E. Casalis, _The Basutos_, pp. 258 _sq._

M109 Manslayers in Australia guard themselves against the ghosts of the slain.

605 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 493-495; _id._, _Northern Tribes of Central Australia_, pp. 563-568. The writers suggest that the practice of painting the slayers black is meant to render them invisible to the ghost. A widow, on the contrary, must paint her body white, in order that her husband’s spirit may see that she is mourning for him.

M110 Seclusion of manslayers in Polynesia.

606 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 114 _sq._

607 T. Williams, _Fiji and the Fijians_,2 i. 55 _sq._

608 J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885), pp. 126 _sq._, 130.

M111 Seclusion and purification of manslayers among the Tupi Indians of Brazil.

609 F. A. Thevet, _Les Singularités de la France Antarctique, autrement nommée Amérique_ (Antwerp, 1558), pp. 74-76; _id._, _Cosmographie universelle_ (Paris, 1575), pp. 944 [978] _sq._; Pero de Magalhanes de Gandavo, _Histoire de la province de Sancta-Cruz_ (Paris, 1837), pp. 134-141 (H. Ternaux-Compans, _Voyages, relations, et mémoires originaux pour servir à l’histoire de la découverte de l’Amérique_; the original of Gandavo’s work was published in Portuguese at Lisbon in 1576); J. Lery, _Historia navigationis in Brasiliam, quae et America dicitur_ (1586), pp. 183-194; _The Captivity of Hans Stade of Hesse, in __A.D.__ 1547-1555, among the Wild Tribes of Eastern Brazil_, translated by A. Tootal (London, 1874), pp. 155-159; J. F. Lafitau, _Mœurs des sauvages ameriquains_, ii. 292 _sqq._; R. Southey, _History of Brazil_, i.2 227-232.

M112 Seclusion and purification of manslayers among the North American Indians.

610 “Relation des Natchez,” _Voyages au nord_, ix. 24 (Amsterdam, 1737); _Lettres édifiantes et curieuses_, vii. 26; Charlevoix, _Histoire de la Nouvelle France_, vi. 186 _sq._

611 Bossu, _Nouveaux Voyages aux Indes occidentales_ (Paris, 1768), ii. 94.

612 H. R. Schoolcraft, _Indian Tribes_, iv. 63.

613 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. 357.

614 J. O. Dorsey, “An Account of the War Customs of the Osages,” _American Naturalist_, xviii. (1884) p. 126.

615 G. Catlin, _North American Indians_, i. 246.

616 H. H. Bancroft, _Native Races of the Pacific States_, i. 553; Capt. Grossman, cited in _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), pp. 475 _sq._ The custom of plastering the head with mud was observed by Egyptian women in mourning (Herodotus, ii. 85; Diodorus Siculus, i. 91). Among some of the aboriginal tribes of Victoria and New South Wales widows wore a thick skullcap of clay or burned gypsum, forming a cast of the head, for some months after the death; when the period of mourning was over, the cap was removed, baked in the fire, and laid on the husband’s grave. One of these widows’ caps is exhibited in the British Museum. See T. L. Mitchell, _Three Expeditions into the Interior of Eastern Australia_ (London, 1838), i. 251 _sq._; E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_, ii. 354; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), i. 86; G. Krefft, “On the Manners and Customs of the Aborigines of the Lower Murray and Darling,” _Transactions of the Philosophical Society of New South Wales_, 1862-1865 (Sydney, 1866), pp. 373 _sq._; J. Dawson, _Australian Aborigines_, p. 66; R. Brough Smyth, _The Aborigines of Victoria_, i. p. xxx.; W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S., i. (1861) p. 298; A. Oldfield, “The Aborigines of Australia,” _ibid._ iii. (1865) p. 248; F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” _Journal of the Anthropological Institute_, xiii. (1884) p. 135; E. M. Curr, _The Australian Race_, i. 88, ii. 238 _sq._, iii. 21; A. W. Howitt, _Native Tribes of South-East Australia_, pp. 248, 452; R. Etheridge, jun., “The ‘Widow’s Cap’ of the Australian Aborigines,” _Proceedings of the Linnaean Society of New South Wales for the Year 1899_, xxiv. (Sydney, 1900) pp. 333-345 (with illustrations). In the Andaman Islands mourners coat their heads with a thick mass of white clay (Jagor, in _Verhandlungen der Berliner Gesellschaft für Anthropologie_, 1876, p. (57); M. V. Portman, “Disposal of the Dead among the Andamanese,” _Indian Antiquary_, xxv. (1896) p. 57; compare E. H. Man, _Aboriginal Inhabitants of the Andaman Islands_, pp. 73, 75). Among the Bahima of the Uganda Protectorate, when herdsmen water their cattle in the evening, they plaster their faces and bodies with white clay, at the same time stiffening their hair with mud into separate lumps. This mud is left on the head for days till it crumbles into dust (Sir H. Johnston, _The Uganda Protectorate_, ii. 626, compare 620).

617 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the Bureau of American Ethnology_ (Washington, 1908), pp. 204 _sq._

618 J. G. Bourke, _On the Border with Crook_, p. 203.

619 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the Bureau of American Ethnology_ (Washington, 1908), p. 204.

M113 Taboos observed by Indians who had slain Esquimaux.

620 S. Hearne, _Journey from Prince of Wales’s Fort in Hudson’s Bay to the Northern Ocean_ (London, 1795), pp. 204-206. The custom of painting the face or the body of the manslayer, which may perhaps be intended to disguise him from the vengeful spirit of the slain, is practised by other peoples, as by the Nandi (see above, p. 175). Among the Ba-Yaka of the Congo Free State a man who has been slain in battle is supposed to send his soul to avenge his death on his slayer; but the slayer can protect himself against the ghost by wearing the red tail-feathers of a parrot in his hair and painting his forehead red (E. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” _Journal of the Anthropological Institute_, xxxvi. (1906) pp. 50 _sq._). Among the Borâna Gallas, when a war-party has returned to the village, the victors who have slain a foe are washed by the women with a mixture of fat and butter, and their faces are painted with red and white (Ph. Paulitschke, _Ethnographie Nord-ost-Afrikas: die materielle Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 258). When Masai warriors kill enemies in fight they paint the right half of their own bodies red and the left half white (A. C. Hollis, _The Masai_, p. 353). Among the Wagogo of German East Africa, a man who has killed an enemy in battle paints a red circle round his right eye and a black circle round his left eye (Rev. H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 314). Among the Angoni of central Africa, after a successful raid, the leader calls together all who have killed an enemy and paints their faces and heads white; also he paints a white band round the body under the arms and across the chest (_British Central Africa Gazette_, No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who has slain a man is accounted unclean. He must roast some flesh on a fire kindled with wood of a special sort which imparts a bitter flavour to the meat. This flesh he eats, and afterwards blackens his face with the ashes of the fire. After a time he may wash himself, rinse his mouth with fresh milk, and paint himself brown again. From that moment he is clean (H. Lichtenstein, _Reisen im südlichen Africa_, i. 418). Among the Yabim of German New Guinea, when the relations of a murdered man have accepted a bloodwit instead of avenging his death, they must allow the family of the murderer to mark them with chalk on the brow. If this is not done, the ghost of their murdered kinsman may come and trouble them for not doing their duty by him; for example, he may drive away their swine or loosen their teeth (K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 99). In this last case the marking the face with chalk seems to be clearly a disguise to outwit the ghost.

M114 The purification of murderers, like that of warriors who have slain enemies, was probably intended to avert or appease the ghosts of the slain. Ancient Greek dread of the ghosts of the slain.

621 J. Owen Dorsey, “Omaha Sociology,” _Third Annual Report of the Bureau of Ethnology_ (Washington, 1884), p. 369.

622 Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, _Contra Aristocr._ pp. 643 _sq._; Hesychius, _s.v._ ἀπενιαυτιαμὸς.

623 Euripides, _Iphig. in Taur._ 940 _sqq._; Pausanias, ii. 31. 8. We may compare the wanderings of the other matricide Alcmaeon, who could find no rest till he came to a new land on which the sun had not yet shone when he murdered his mother (Thucydides, ii. 102; Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).

624 Polybius, iv. 21.

M115 Taboos imposed on men who have partaken of human flesh.

625 Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_, pp. 440, 537 _sq._

626 Th. H. Ruys, “Bezoek an den Kannibalenstam van Noord Nieuw-Guinea,” _Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, xxiii. (1906) p. 328. Among these savages the genitals of a murdered man are eaten by an old woman, and the genitals of a murdered woman are eaten by an old man. What the object of this curious practice may be is not apparent. Perhaps the intention is to unsex and disarm the dangerous ghost. On the dread of ghosts, especially the ghosts of those who have died a violent death, see further _Psyche’s Task_, pp. 52 sqq.

M116 Hunters and fishers have to observe taboos and undergo rites of purification, which are probably dictated by a fear of the spirits of the animals or fish which they have killed or intended to kill.

627 Meantime I may refer the reader to _The Golden Bough_, Second Edition, vol. ii. pp. 389 _sqq._

M117 Taboos and ceremonies observed before catching whales. Taboos observed as a preparation for catching dugong and turtle. Taboos observed as a preparation for hunting and fishing. Taboos and ceremonies observed at the hatching and pairing of silkworms.

_ 628 Narrative of the Adventures and Sufferings of John R. Jewitt_ (Middletown, 1820), pp. 133, 136.

629 See above, pp. 160 _sq._

630 Baron d’Unienville, _Statistique de l’Île Maurice_ (Paris, 1838), iii. 271. Compare A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904), p. 253, who refers to Le Gentil, _Voyage dans les Mers de l’Inde_ (Paris, 1781), ii. 562.

631 U. Lisiansky, _Voyage Round the World_ (London, 1814), pp. 174, 209.

632 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” _Journal of the Anthropological Institute_, xix. (1890) p. 397; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 271.

633 A. C. Haddon, in _Journal of the Anthropological Institute_, xix. (1890) p. 467.

_ 634 Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 271 note.

635 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River,” _Journal of the Anthropological Institute_, xxviii. (1899) p. 218. The account refers specially to Bulaa, which the author describes (pp. 205, 217) as “a marine village” and “the greatest fishing village in New Guinea.” Probably it is built out over the water. This would explain the allusion to the sanctified headman going ashore daily at sundown.

636 Captain F. R. Barton and Dr. Strong, in C. G. Seligmann’s _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 292, 293 _sq._

637 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_ (Philadelphia and London, 1910), pp. 38 _sq._, 44 _sq._ Though the fisherman may have nothing to do with his wife and family, he is not wholly debarred from female society; for each of the men’s clubhouses has one young woman, or sometimes two young women, who have been captured from another district, and who cohabit promiscuously with all the men of the clubhouse. The name for one of these concubines is _mispil_. See W. H. Furness, _op. cit._ pp. 46 _sqq._ There is a similar practice of polyandry in the men’s clubhouses of the Pelew Islands. See J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885), pp. 50 _sqq._ Compare _Adonis, Attis, Osiris_, Second Edition, pp. 435 _sq._

638 J. S. Kubary, _Ethnographische Beiträge zur Kenntnis des Karolinen Archipels_ (Leyden, 1895), p. 127.

639 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 257. In Chota Nagpur and the Central Provinces of India the rearers of silk-worms “carefully watch over and protect the worms, and while the rearing is going on, live with great cleanliness and self-denial, abstaining from alcohol and all intercourse with women, and adhering very strictly to certain ceremonial observances. The business is a very precarious one, much depending on favourable weather” (_Indian Museum Notes, issued by the Trustees_, vol. i. No. 3 (Calcutta, 1890), p. 160).

M118 Taboos observed by fishermen in Uganda. Continence observed by Bangala fishermen and hunters.

640 The Rev. J. Roscoe in letters to me dated Mengo, Uganda, April 23 and June 6, 1903.

641 Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 56.

642 Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo,” _Journal of the Anthropological Institute_, xxxix. (1909) pp. 458, 459.

M119 Taboos observed by hunters in Nias.

643 J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880) pp. 276 _sq._

M120 The practice of continence by fishers and hunters seems to be based on a notion that incontinence offends the fish and the animals.

644 J. Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 186.

645 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 427.

646 See _The Magic Art and the Evolution of Kings_, vol. i. p. 123.

647 Mgr. Le Roy, “Les Pygmées,” _Missions Catholiques_, xxix. (1897) p. 269.

M121 Chastity observed by American Indians before hunting.

648 C. Lumholtz, _Unknown Mexico_, ii. 40 sq.

649 Father A. G. Morice, “Notes, Archaeological, Industrial, and Sociological on the Western Denés,” _Transactions of the Canadian Institute_, iv. (1892-93) pp. 107, 108.

650 M. C. Stevenson, “The Sia,” _Eleventh Annual Report of the Bureau of Ethnology_ (Washington, 1894), p. 118.

651 Fr. Boas, in _Tenth Report on the North-Western Tribes of Canada_, p. 47 (separate reprint from the _Report of the British Association for 1895_).

_ 652 Id._, in _Sixth Report on the North-Western Tribes of Canada_, p. 90 (separate reprint from the _Report of the British Association for 1890_).

653 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. 347.

654 J. Teit, _op. cit._ p. 348.

M122 Taboos observed by Hidatsa Indians at catching eagles.

655 Washington Matthews, _Ethnography and Philology of the Hidatsa Indians_ (Washington, 1877), pp. 58-60. Other Indian tribes also observe elaborate superstitious ceremonies in hunting eagles. See _Totemism and Exogamy_, iii. 182, 187 _sq._

M123 Miscellaneous examples of chastity practised from superstitious motives.

656 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 141.

657 P. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),” _Anthropos_, v. (1910) p. 622. Compare J. Anderson, _From Mandalay to Momien_ (London, 1876), p. 198, who observes that among the Kakhyens (Kachins) the brewing of beer “is regarded as a serious, almost sacred, task, the women, while engaged in it, having to live in almost vestal seclusion.”

658 J. G. Frazer, _Totemism and Exogamy_, ii. 410 _sq._, on Mr. A. C. Hollis’s authority.

659 M. Weiss, _Die Völker-Stämme im Norden Deutsch-Ostafrikas_ (Berlin, 1910), p. 396.

660 G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het eiland Boeroe,” p. 30 (_Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi.).

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

662 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 118 _sq._

663 G. H. von Langsdorff, _op. cit._ i. 117.

664 B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, traduite par D. Jourdanet et R. Simeon, p. 45.

M124 Miscellaneous examples of continence observed from superstitious motives. Continence observed by the Motu of New Guinea before and during a trading voyage. Continence observed by the Akamba and Akikuyu on a journey and other occasions.

665 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 148.

666 Dameon Grangeon, “Les Chams et leurs superstitions,” _Missions Catholiques_, xxviii. (1896) p. 70.

667 Father Lambert, “Mœurs et superstitions de la tribu Bélep,” _Missions Catholiques_, xii. (1880) p. 215; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 191 _sq._

668 R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 99.

669 Captain F. R. Barton, in C. G. Seligmann’s _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 100-102. The native words which I have translated respectively “skipper” and “mate” are _baditauna_ and _doritauna_. The exact meaning of the words is doubtful.

670 Quoted by Dr. George Turner, _Samoa_ (London, 1884), pp. 349 _sq._

671 J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 401.

672 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904) pp. 260 _sq._ At the festivals sheep and goats are sacrificed to God (_Ngai_), and the people feast on the roast flesh.

M125 The taboos observed by hunters and fishers are often continued and even increased in stringency after the game has been killed and the fish caught. The motive for this conduct can only be superstitious. M126 Taboos observed by the Bering Strait Esquimaux after catching whales or salmon.

673 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) pp. 438, 440.

M127 Taboos observed by the Bering Strait Esquimaux and the Aleuts of Alaska out of regard for the animals they have killed.

674 E. W. Nelson, _op. cit._ p. 440, compare pp. 380 _sq._ The bladder festival of these Esquimaux will be described in a later part of this work.

675 I. Petroff, _Report on the Population, Industries, and Resources of Alaska_ (preface dated August 7, 1882), pp. 154 _sq._

676 W. H. Dall, _Alaska and its Resources_ (London, 1870), p. 404.

M128 Taboos observed by the central Esquimaux after killing sea-beasts. The sea-mammals may not be brought into contact with reindeer. M129 Even among the sea-beasts themselves there are rules of mutual avoidance which the central Esquimaux must observe.

677 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), pp. 584 _sq._, 595; _id._ “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) pp. 121-124. See also _id._ “Die Sagen der Baffin-land Eskimo,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_ (1885), pp. 162 _sq._; _id._, in _Proceedings and Transactions of the Royal Society of Canada_, v. (Montreal, 1888) section ii. pp. 35 _sq._; C. F. Hall, _Life with the Esquimaux_ (London, 1864), ii. 321 _sq._; _id._, _Narrative of the Second Arctic Expedition made by Charles F. Hall_, edited by Professor J. E. Nourse (Washington, 1879), pp. 191 _sq._

M130 Native explanation of these Esquimau taboos. M131 The object of the taboos observed after killing sea-beasts is to prevent the souls of the slain animals from contracting certain attachments, which would hurt not only them, but also the great goddess Sedna, in whose house the disembodied souls of the sea-beasts reside. M132 The souls of the sea-beasts have a great aversion to the dark colour of death and to the vapour that arises from flowing blood, and they avoid persons who are affected by these things. M133 The transgresser of a taboo must announce his transgression, in order that other people may shun him. M134 Hence the central Esquimaux have come to think that sin can be atoned for by confession.

678 That is, the wizard or sorcerer.

M135 The transgression of taboos affects the soul of the transgressor, becoming attached to it and making him sick. If the attachment is not removed by the wizard, the man will die.

679 That is, the wizard or sorcerer.

M136 The Esquimaux try to keep the sea-beasts free from contaminating influences, especially from contact with corpses and with women who have recently been brought to bed.

680 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. pt. i. (1901) pp. 119-121, 124-126. In quoting these passages I have changed the spelling of a few words in accordance with English orthography.

M137 In the system of taboos of the central Esquimaux we see animism passing into religion; morality is coming to rest on a supernatural basis, namely the will of the goddess Sedna. In this evolution of religion the practice of confession has played a part. It seems to have been regarded as a spiritual purge or emetic, by which sin, conceived as a sort of morbid substance, was expelled from the body of the sinner.

681 Le P. P. Cayzac, “La Religion des Kikuyu,” _Anthropos_, v. (1905) p. 311.

682 Le P. P. Cayzac, _loc. cit._ The nature of the “ignoble ceremony” of transferring sin to a he-goat is not mentioned by the missionary. It can hardly have been the simple Jewish one of laying hands on the animal’s head.

M138 Hence the confession of sins is employed as a sort of medicine for the recovery of the sick. Similarly the confession of sins is sometimes resorted to by women in hard labour as a means of accelerating their delivery. In these cases confession is a magical ceremony designed to relieve the sinner.

683 D. W. Harmon, in Rev. Jedidiah Morse’s _Report to the Secretary of War of the United States on Indian Affairs_ (New-haven, 1822), p. 345. The Carriers are an Indian tribe of North-West America who call themselves _Ta-cul-lies_, “a people who go upon water” (_ibid._ p. 343).

684 Francis C. Nicholas, “The Aborigines of Santa Maria, Colombia,” _American Anthropologist_, N.S. iii. (1901) pp. 639-641.

685 A. de Herrera, _The General History of the Vast Continent and Islands of America_, translated by Capt. J. Stevens (London, 1725-26), iv. 148. The confession of sins appears to have held an important place in the native religion of the American Indians, particularly the Mexicans and Peruvians. There is no sufficient reason to suppose that they learned the practice from Catholic priests. For more evidence of the custom among the aborigines of America see L. H. Morgan, _League of the Iroquois_ (Rochester, U.S. America, 1851), pp. 170 _sq._, 187 _sq._; B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, bk. i. ch. 12, bk. vi. ch. 7, pp. 22-27, 339-344 (Jourdanet and Simeon’s French translation); A. de Herrera, _op. cit._ iv. 173, 190; Diego de Landa, _Relation des choses de Yucatan_ (Paris, 1864), pp. 154 _sqq._; Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique Centrale_, ii. 114 _sq._, 567, iii. 567-569; P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), pp. 18, 28 _sq._

686 As to this means of hastening the delivery see _Totemism and Exogamy_, iv. 248 _sqq._ The intention of the exchange of clothes at childbirth between husband and wife seems to be to relieve the woman by transferring the travail pangs to the man.

687 G. Ferrand, _Les Musulmans à Madagascar_, Deuxième Partie (Paris, 1893), pp. 20 _sq._

688 H. Oldenberg, _Die Religion des Veda_ (Berlin, 1894), pp. 319 _sq._

_ 689 Satapatha Brahmana_, translated by J. Eggeling, pt. i. p. 397 (_Sacred Books of the East_, vol. xii.).

M139 Thus the confession of sins is at first rather a bodily than a moral purgation, resembling the ceremonies of washing, fumigation, and so on, which are observed by many primitive peoples for the removal of sin. M140 It is possible that some savage taboos may still lurk, under various disguises, in the morality of civilised peoples.

690 The similarity of some of the Mosaic laws to savage customs has struck most Europeans who have acquired an intimate knowledge of the savage and his ways. They have often explained the coincidences as due to a primitive revelation or to the dispersion of the Jews into all parts of the earth. Some examples of these coincidences were cited in my article “Taboo,” _Encyclopaedia Britannica_,9 xxiii. 17. The subject has since been handled, with consummate ability and learning, by my lamented friend W. Robertson Smith in his _Religion of the Semites_ (New Edition, London, 1894). In _Psyche’s Task_ I have illustrated by examples the influence of superstition on the growth of morality.

M141 Ceremonies observed by the Kayans after killing a panther. Ceremonies of purification observed by African hunters after killing dangerous beasts. Ceremonies observed by Lapp hunters after killing a bear.

691 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 106 _sq._

692 J. Adair, _History of the American Indians_, p. 118.

693 C. J. Andersson, _Lake Ngami_, p. 224.

694 L. Alberti, _De Kaffers aan de Zuidkust van Afrika_ (Amsterdam, 1810), pp. 158 _sq._ Compare H. Lichtenstein, _Reisen im südlichen Africa_ (Berlin, 1811-12), i. 419. These accounts were written about a century ago. The custom may since have become obsolete. A similar remark applies to other customs described in this and the following paragraph.

695 P. Kolbe, _Present State of the Cape of Good Hope_, I.2 (London, 1738) pp. 251-255. The reason alleged for the custom is to allow the slayer to recruit his strength. But the reason is clearly inadequate as an explanation of this and similar practices.

696 J. Scheffer, _Lapponia_ (Frankfort, 1673), pp. 234-243; C. Leemius, _De Lapponibus Finmarchiae eorumque lingua, vita et religione pristina commentatio_ (Copenhagen, 1767), pp. 502 _sq._; E. J. Jessen, _De Finnorum Lapponumque Nouvegicorum religione pagana tractatus singularis_, pp. 64 _sq._ (bound up with Leemius’s work).

M142 Expiatory ceremonies performed for the slaughter of serpents.

697 S. Kay, _Travels and Researches in Caffraria_ (London, 1833), pp. 341 _sq._

698 J. Duncan, _Travels in Western Africa_ (London, 1847), i. 195 _sq._; F. E. Forbes, _Dahomey and the Dahomans_ (London, 1851), i. 107; P. Bouche, _La Côte des Esclaves_ (Paris, 1885), p. 397; A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 58 _sq._

_ 699 Indian Antiquary_, xxi. (1892) p. 224. Many of the above examples of expiation exacted for the slaughter of animals have already been cited by me in a note on Pausanias, ii. 7. 7, where I suggested that the legendary purification of Apollo for the slaughter of the python at Delphi (Plutarch, _Quaest. Graec._, 12; _id._, _De defectu oraculorum_, 15; Aelian, _Var. Hist._ iii. 1) may be a reminiscence of a custom of this sort.

M143 All such expiatory rites are based on the respect which the savage feels for the souls of animals.

700 Le R. P. Cadière, “Croyances et dictons populaires de la Vallée du Nguôn-son, Province de Quang-binh (Annam),” _Bulletin de l’École Française d’Extrême Orient_, i. (1901) pp. 183 _sq._

M144 Taboos of holiness agree with taboos of pollution, because in the savage mind the ideas of holiness and pollution are not yet differentiated.

701 On the nature of taboo see my article “Taboo” in the _Encyclopaedia Britannica_, 9th edition, vol. xxiii. (1888) pp. 15 _sqq._; W. Robertson Smith, _Religion of the Semites_2 (London, 1894), pp. 148 _sqq._, 446 _sqq._ Some languages have retained a word for that general idea which includes under it the notions which we now distinguish as sanctity and pollution. The word in Latin is _sacer_, in Greek, ἅγιος. In Polynesian it is _tabu_ (Tongan), _tapu_ (Samoan, Tahitian, Marquesan, Maori, etc.), or _kapu_ (Hawaiian). See E. Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington, N.Z., 1891), _s.v._ _tapu_. In Dacotan the word is _wakan_, which in Riggs’s _Dakota-English Dictionary_ (_Contributions to North American Ethnology_, vol. vii., Washington, 1890, pp. 507 _sq._) is defined as “_spiritual_, _sacred_, _consecrated_; _wonderful_, _incomprehensible_; said also of women at the menstrual period.” Another writer in the same dictionary defines _wakan_ more fully as follows: “_Mysterious_; _incomprehensible_; _in a peculiar state, which, from not being understood, it is dangerous to meddle with_; hence the application of this word to women at the _menstrual period_, and from hence, too, arises the feeling among the wilder Indians, that if the Bible, the church, the missionary, etc., are ‘wakan,’ they are to be _avoided_, or _shunned_, not as being _bad_ or _dangerous_, but as wakan. The word seems to be the only one suitable for _holy_, _sacred_, etc., but the common acceptation of it, given above, makes it quite misleading to the _heathen_.” On the notion designated by _wakan_, see also G. H. Pond, “Dakota Superstitions,” _Collections of the Minnesota Historical Society for the year 1867_ (Saint Paul, 1867), p. 33; J. Owen Dorsey, in _Eleventh Annual Report of the Bureau of Ethnology_ (Washington, 1894), pp. 366 _sq._ It is characteristic of the equivocal notion denoted by these terms that, whereas the condition of women in childbed is commonly regarded by the savage as what we should call unclean, among the Herero the same condition is described as holy; for some time after the birth of her child, the woman is secluded in a hut made specially for her, and every morning the milk of all the cows is brought to her that she may consecrate it by touching it with her mouth. See H. Schinz, _Deutsch-Südwest-Afrika_, p. 167. Again, whereas a girl at puberty is commonly secluded as dangerous, among the Warundi of eastern Africa she is led by her grandmother all over the house and obliged to touch everything (O. Baumann, _Durch Massailand sur Nilquelle_ (Berlin, 1894), p. 221), as if her touch imparted a blessing instead of a curse.

M145 Kings may not be touched. The use of iron forbidden to kings and priests. Use of iron forbidden at circumcision, childbirth, and so forth. Use of iron forbidden at certain times and places among the Esquimaux. Use of iron forbidden on certain occasions among the Highlanders of Scotland. Iron not used in building sacred edifices.

702 Plutarch, _Agis_, 19.

703 W. Ellis, _Polynesian Researches_,2 iii. 102.

704 E. Aymonier, _Le Cambodge_, ii. (Paris, 1901) p. 25.

705 J. Moura, _Le Royaume du Cambodge_ (Paris, 1883), i. 226.

706 Ch. Dallet, _Histoire de l’Église de Corée_ (Paris, 1874), i. pp. xxiv. _sq._; W. E. Griffis, _Corea, the Hermit Nation_ (London, 1882), p. 219. These customs are now obsolete (G. N. Curzon, _Problems of the Far East_ (Westminster, 1896), pp. 154 _sq._ note).

707 Macrobius, _Sat._ v. 19. 13; Servius on Virgil, _Aen._ i. 448; Joannes Lydus, _De mensibus_, i. 31. We have already seen (p. 16) that the hair of the Flamen Dialis might only be cut with a bronze knife. The Greeks attributed a certain cleansing virtue to bronze; hence they employed it in expiatory rites, at eclipses, etc. See the Scholiast on Theocritus, ii. 36.

_ 708 Acta Fratrum Arvalium_, ed. G. Henzen (Berlin, 1874), pp. 128-135; J. Marquardt, _Römische Staatsverwaltung_, iii.2 (_Das Sacralwesen_) pp. 459 _sq._

709 Plutarch, _Praecepta gerendae reipublicae_, xxvi. 7. Plutarch here mentions that gold was also excluded from some temples. At first sight this is surprising, for in general neither the gods nor their ministers have displayed any marked aversion to gold. But a little enquiry suffices to clear up the mystery and set the scruple in its proper light. From a Greek inscription discovered some years ago we learn that no person might enter the sanctuary of the Mistress at Lycosura wearing golden trinkets, unless for the purpose of dedicating them to the goddess; and if any one did enter the holy place with such ornaments on his body but no such pious intention in his mind, the trinkets were forfeited to the use of religion. See Ἐφημερὶς ἀρχαιολογική (Athens, 1898), col. 249; Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 939. The similar rule, that in the procession at the mysteries of Andania no woman might wear golden ornaments (Dittenberger, _op. cit._ No. 653), was probably subject to a similar exception and enforced by a similar penalty. Once more, if the maidens who served Athena on the Acropolis at Athens put on gold ornaments, the ornaments became sacred, in other words, the property of the goddess (Harpocration, _s.v._ ἀρρηφορεῖν, vol. i. p. 59, ed. Dindorf). Thus it appears that the pious scruple about gold was concerned rather with its exit from, than with its entrance into, the sacred edifice. At the sacrifice to the Sun in ancient Egypt worshippers were forbidden to wear golden trinkets and to give hay to an ass (Plutarch, _Isis et Osiris_, 30)—a singular combination of religious precepts. In India gold and silver are common totems, and members of such clans are forbidden to wear gold and silver trinkets respectively. See _Totemism and Exogamy_, iv. 24.

710 Callimachus, referred to by the Old Scholiast on Ovid, _Ibis_. See _Callimachea_, ed. O. Schneider, ii. p. 282, Frag. 100a E.; Chr. A. Lobeck, _Aglaophamus_, p. 686.

711 Plutarch, _Aristides_, 21. This passage was pointed out to me by my friend Mr. W. Wyse.

712 Theophilus Hahn, _Tsuni-Goam, the Supreme Being of the Khoi-Khoi_ (London, 1881), p. 22.

713 Dr. P. H. Brincker, “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 80.

714 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p. 38.

715 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_ (Philadelphia and London, 1910), p. 151.

716 J. G. Bourke, _The Snake Dance of the Moquis of Arizona_ (New York, 1891), pp. 178 _sq._

717 G. B. Grinnell, _Pawnee Hero Stories and Folk-tales_ (New York, 1889), p. 253.

718 See above, pp. 205 _sq._

719 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, Part I. (Washington, 1899) p. 392.

720 E. W. Nelson, _op. cit._ p. 383.

721 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. Part I. (1901) p. 149.

722 C. F. Gordon Cumming, _In the Hebrides_ (ed. 1883), p. 195.

723 James Logan, _The Scottish Gael_ (ed. Alex. Stewart), ii. 68 _sq._

724 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 262, 298, 299.

725 R. C. Maclagan, M.D., “Notes on Folklore Objects from Argyleshire,” _Folk-lore_, vi. (1895) p. 157; J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), pp. 263-266. The shoulder-blades of sheep have been used in divination by many peoples, for example by the Corsicans, South Slavs, Tartars, Kirghiz, Calmucks, Chukchees, and Lolos, as well as by the Scotch. See J. Brand, _Popular Antiquities_, iii. 339 _sq._ (Bohn’s ed.); Sir John Lubbock (Lord Avebury), _Origin of Civilisation_,4 pp. 237 _sq._; Ch. Rogers, _Social Life in Scotland_, iii. 224; Camden, _Britannia_, translated by E. Gibson (London, 1695), col. 1046; M. MacPhail, “Traditions, Customs, and Superstitions of the Lewis,” _Folk-lore_, vi. (1895) p. 167; J. G. Dalyell, _Darker Superstitions of Scotland_, pp. 515 _sqq._; F. Gregorovius, _Corsica_, (London, 1855), p. 187; F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, pp. 166-170; M. E. Durham, _High Albania_ (London, 1909), pp. 104 _sqq._; E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers, 1908), p. 371; W. Radloff, _Proben der Volksliteratur der türkischen Stämme Süd-Sibiriens_, iii. 115, note 1, compare p. 132; J. Grimm, _Deutsche Mythologie_,4 ii. 932; W. W. Rockhill, _The Land of the Lamas_ (London, 1891), pp. 176, 341-344; P. S. Pallas, _Reise durch verschiedene Provinzen des russischen Reichs_, i. 393; J. G. Georgi, _Beschreibung aller Nationen des russischen Reichs_, p. 223; T. de Pauly, _Description ethnographique des peuples de la Russie, peuples de la Sibérie orientale_ (St. Petersburg, 1862), p. 7; Krahmer, “Der Anadyr-Bezirk nach A. W. Olssufjew,” _Petermann’s Mittheilungen_, xlv. (1899) pp. 230 _sq._; W. Bogoras, “The Chuckchee Religion,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. vii.