these models may be specially noted the torso of a woman clad in a long
robe, with her breast cut open so as to expose the bowels. It may be
the offering of a woman who suffered from some internal malady.

[74] For an example of the custom in modern times see J. J. Blunt,
_Vestiges of Ancient Manners and Customs discoverable in Modern Italy
and Sicily_ (London, 1823), p. 135. The custom is still widespread
among the Catholic population of Southern Germany. See R. Andree,
_Votive und Weihegaben des Katholischen Volks in Süddeutschland_
(Brunswick, 1904), pp. 94 _sqq._, 112 _sqq._, 123 _sqq._

[75] R. Lanciani, in _Athenaeum_, October 10, 1885, p. 477.

[76] Xenophon, _Cyneget._ i. 2 and 11; Euripides, _Hippolytus_, 10–19.
1092 _sq._

[77] Euripides, _Hippolytus_, 20 _sqq._; Apollodorus, _Epitoma_, i. 18
_sq._, ed. R. Wagner; Hyginus, _Fabulae_, 47; Ovid, _Metam._ xv. 497
_sqq._

[78] Virgil, _Aen._ vii. 761 _sqq._, with the commentary of Servius;
Ovid, _Fasti_, iii. 263 _sqq._, vi. 735 _sqq._; _id._, _Metam._ xv. 497
_sqq._; Scholiast on Persius, _Sat._ vi. 56, p. 347 _sq._, ed. O. Jahn;
Lactantius, _Divin. Inst._ i. 17; Pausanias, ii. 27. 4; Apollodorus,
iii. 10. 3; Scholiast on Pindar, _Pyth._ iii. 96. It was perhaps in his
character of a serpent that Aesculapius was said to have brought the
dead Hippolytus to life. See my note on Pausanias, ii. 10. 3.

[79] An inscription in the public museum at Naples mentions a
_flamen Virbialis_ (_Corpus Inscriptionum Latinarum_, x., No. 1493).
Another inscription mentions a similar priesthood at Aricia, but the
inscription is forged (Orelli, _Inscript. Latin._ No. 1457; compare
H. Dessau on _Corpus Inscriptionum Latinarum_, xiv., No. 2213).
The same title _flamen Virbialis_ has sometimes been wrongly read
in an inscription of Gratianopolis, in Narbonensian Gaul (_Corpus
Inscriptionum Latinarum_, xii., No. 2238; Orelli, _Inscript. Latin._
Nos. 2212, 4022). For the worship of Virbius we have also the testimony
of Servius, on Virgil, _Aen._ vii. 776: “_Nam et Virbius inter deos
colitur_.”

[80] Virgil, _Aen._ vii. 779 _sq._; Ovid, _Fasti_, iii. 265 _sq._

[81] Servius on Virgil, _Aen._ vii. 776. Helbig proposed to identify as
Virbius some bronze statuettes found at Nemi, which represent a young
man naked except for a cloak thrown over his left arm, holding in his
extended right hand a shallow bowl, while in his raised left hand he
seems to have held a spear or staff on which he leaned. See _Bulletino
dell’ Inst. di Corrisp. Archeologica_, 1885, p. 229. But to this it has
been objected by Rossbach (_op. cit._ p. 162) that Virbius appears to
have been portrayed as an older, probably bearded man (Ovid, _Metam._
xv. 538 _sqq._).

[82] Servius on Virgil, _Aen._ vii. 761; compare _id._ on _Aen._ vii.
84. See also Ovid, _Metam._ xv. 545 _sq._—

“_Hoc nemus inde colo de disque minoribus unus_ _Nomine sub dominae
lateo atque accenseor illi._”

[83] P. Ribadeneira, _Flos Sanctorum_ (Venice, 1763), ii. 93 _sq._;
_Acta Sanctorum_, August 13, pp. 4 _sqq._ (Paris and Rome, 1867).
The merit of tracing the saint’s pedigree belongs to Mr. J. Rendel
Harris. See his _Annotators of Codex Bezae_ (London, 1901), pp. 101
_sq._ Prudentius has drawn a picture of the imaginary martyrdom which
might melt the stoniest heart (_Peristeph._ xi. p. 282 _sqq._, ed.
Th. Obbarius). According to the _Acta Sanctorum_ the saint shared
the crown of martyrdom with twenty members of his household, of whom
nineteen were beheaded, while one of them, his nurse _Concordia_, was
scourged to death (“_plumbatis caesa_”). It is an odd coincidence
that his Greek prototype Hippolytus dedicated just twenty horses to
Aesculapius (Pausanias, ii. 27. 4); and it is another odd coincidence,
if it is nothing worse, that the bones of Orestes, the other mythical
hero of Nemi, were buried beside the temple of _Concordia_ in Rome,
and that Servius, who mentions this tradition (on Virgil, _Aen._ ii.
116), should immediately afterwards quote the words “_virgine caesa_.”
If we knew why the hero Hippolytus dedicated just twenty horses to
the god who raised him from the dead, we might perhaps know why the
saint Hippolytus went to heaven attended by a glorious company of
just twenty martyrs. Bunsen courageously stood out for the historical
reality of the martyr, whom he would fain identify with his namesake
the well-known writer of the third century (_Hippolytus and his Age_,
London, 1852, i. pp. 212 _sqq._).

[84] Cato, _Origines_, i., quoted by Priscian, _Inst._ iv. 21, vol.
i. p. 129, ed. Hertz; _M. Catonis praeter librum de re rustica quae
extant_, ed. H. Jordan, p. 12.

[85] Livy, ii. 25; Dionysius Halicarnas. _Antiquit. Roman._ vi. 29.

[86] Festus, p. 145, ed. C. O. Müller.

[87] Persius, _Sat._ vi. 55 _sqq._

[88] Wissowa suggests that Manius Egerius was a half-forgotten male
counterpart of Egeria (W. H. Roscher’s _Lexikon d. griech. und röm.
Mythologie_, _s.v._ “Egeria”); and Dessau observes that the name
Egerius “_sine dubio cohaeret cum Egerio fonte_” (_Corpus Inscriptionum
Latinarum_, xiv. p. 204). The same view is taken by Messrs. A. B. Cook
and E. Pais. Mr. Cook holds that the original form of the names was
Aegerius and Aegeria, which he would interpret as “the Oak God” and
“the Oak Goddess.” See A. B. Cook, “The European Sky-God,” _Folk-lore_,
xvi. (1905) pp. 291 _sq._; E. Pais, _Ancient Legends of Roman History_
(London, 1906), p. 142.

[89] As Cluverius seems to do (_Italia Antiqua_, p. 931).

[90] This is substantially the view of Prof. Wissowa, who holds that
the reference is to the foundation of a common altar in the grove by
all the members of the league (_Religion und Kultus der Römer_, p. 199).

[91] Scholars are not agreed as to whether the list of confederate
Latin cities in Cato is complete, and whether the Latin dictator he
mentions was the head of the league or only of Tusculum. In regard to
the former question we must remember that the passage of Cato is known
to us only from Priscian, who seems to have quoted no more than suited
his purpose, which was merely to illustrate a grammatical termination
(_Ardeatis_ for the later _Ardeas_). Probably, therefore, the original
passage contained many more names of towns which Priscian did not
think it needful to cite. This is the view of H. Dessau (in _Corpus
Inscriptionum Latinarum_, xiv. p. 204). With regard to the second
question, Mommsen held that the dictatorship in question was merely the
chief magistracy of Tusculum, the presidency of the Latin league being
vested in two praetors, not in a dictator (Livy, viii. 3. 9). Most
scholars, however, appear to be of opinion that the dictator referred
to was head of the league. See H. Jordan, _M. Catonis praeter librum
de re rustica quae extant_, pp. xli. _sqq._; J. Beloch, _Der italische
Bund unter Roms Hegemonie_ (Leipsic, 1880), p. 188; H. Nissen,
_Italische Landeskunde_, ii. (Berlin, 1902) pp. 557 _sq._

[92] G. H. Wallis, _Illustrated Catalogue_, pp. 5, 36; _Corpus
Inscriptionum Latinarum_, xiv., No. 4186.

[93] _Bulletino di Corrisp. Archeologica_, 1885, p. 232; _Notizie
degli Scavi_, 1885, pp. 255, 320; _id._ 1895, p. 108; G. H. Wallis,
_Illustrated Catalogue_, pp. 5, 55. The use of this rude currency is
said to have been superseded in the reign of Servius Tullius, who
substituted stamped ingots of copper (Pliny, _Nat. Hist._ xxxiii. 43).

[94] Livy, xxvi. 11. 9; Tacitus, _Historiae_, iv. 53; E. Babelon,
_Monnaies de la République romaine_, i. pp. ii. _sq._

[95] Herodotus, iv. 103; Euripides, _Iphigenia in Tauris_, 38 _sqq._;
Strabo, vi. 4. 2, p. 308; Pausanias, iii. 16. 7–10; K. O. Müller, _Die
Dorier_,² i. 385 _sqq._

[96] Pausanias, ii. 32. 1; Euripides, _Hippolytus_, 1423–1430, with
Paley’s comment. Diodorus Siculus speaks (iv. 62) of the “godlike
honours” accorded to Hippolytus at Troezen.

[97] Pausanias, i. 22. 1, ii. 32. 1.

[98] S. Wide, _De sacris Troezeniorum, Hermionensium, Epidauriorum_
(Upsala, 1898), pp. 86 _sq._ C. Boetticher thought that “the whole
legend of Hippolytus represents simply the conflict of the worship
of Aphrodite with that of Artemis at Troezen” (_Der Baumkultus der
Hellenen_, p. 445, n. 2).

[99] Pausanias, ii. 32. 3.

[100] Servius on Virgil, _Aen._ v. 72; Pausanias, vi. 24. 7. As to the
myrtle and Aphrodite, see C. Boetticher, _Der Baumkultus der Hellenen_,
pp. 444 _sqq._; V. Hehn, _Kulturpflanzen und Haustiere_⁷ (Berlin,
1902), pp. 220 _sqq._

[101] Pausanias, i. 22. 1; Euripides, _Hippolytus_, 30 _sqq._, with the
scholiast’s note; Diodorus Siculus, iv. 62; J. Tzetzes, _Scholia on
Lycophron_, 1329.

[102] Pausanias, ii. 32. 6 Ἀφροδίτης Ἀσκραίας, where Bekker and all
subsequent editors have changed Ἀσκραίας into Ἀκραίας. But Ἀσκραίας has
the better manuscript authority. The title is derived from _askra_, “a
fruitless oak” (Hesychius, _s.v._ ἄσκρα). See Mr. A. B. Cook, “Zeus,
Jupiter, and the Oak,” _Classical Review_, xvii, (1903) pp. 415 _sq._

[103] Pausanias, ii. 32. 10. In Greek _saronis_ is a hollow oak. See
Callimachus, _Hymn to Zeus_, 22; Hesychius and _Etymologicum Magnum_,
_s.v._ σαρωνίδες; A. B. Cook, “Zeus, Jupiter, and the Oak,” _Classical
Review_, xviii. (1904) p. 370. Mythology derived the name Saronian from
a certain Saron, an ancient king of Troezen and a mighty hunter, who
had been drowned while swimming after a doe (Pausanias, ii. 30. 7). In
this mythical hunter associated with Artemis we may perhaps detect a
duplicate of Hippolytus.

[104] Pausanias, ii. 31. 4, 8, and 9.

[105] See Kühner-Blass, _Grammatik der griech. Sprache_, ii. 288 _sq._

[106] Pausanias, ii. 27. 4.

[107] Pausanias, ii. 33. 2 with my commentary, vol. iii. pp. 285 _sq._
vol. v. pp. 596 _sqq._

[108] Strabo, v. 1. 4, 8, and 9, pp. 212, 214 _sq._ As to the
topography, see Bunbury in Smith’s _Dictionary of Greek and Roman
Geography_, _s.v._ “Timavus”; H. Nissen, _Italische Landeskunde_, ii.
233. I have to thank my friend Mr. A B. Cook for drawing my attention
to the association of the horse and wolf in the early cults of Greece
and Italy.

[109] M. Salomon Reinach would explain Hippolytus at Troezen as a
sacred horse, which was torn to pieces by his worshippers at a solemn
sacrifice, just as Dionysus Zagreus was said to have been rent in
pieces by his worshippers. See S. Reinach, “Hippolyte,” _Archiv für
Religionswissenschaft_, x. (1907) pp. 47–60; _id._ _Cultes, Mythes, et
Religions_, iii. (Paris, 1908) pp. 54–67.

[110] No argument can be drawn from the bronze wolf-heads of Caligula’s
ships (above, p. 5, note 5), since these may have been purely
ornamental.

[111] Lucian, _De dea Syria_, 60.

[112] Plutarch, _Theseus_, 5.

[113] Athenaeus, xiii. 83, p. 605A. For dedications of hair to Apollo
see _Anthologia Palatina_, vi. 198, 279.

[114] Statius, _Theb._ ii. 253 _sqq._

[115] Pausanias, i. 43. 4.

[116] Herodotus, iv. 33 _sq._; Callimachus, _Hymn to Delos_, 291
_sqq._; Pausanias, i. 43. 4.

[117] _Anthologia Palatina_, vi. 276, 277; Pollux, iii. 38; Hesychius,
_s.v._ γάμων ἔθη. Pollux seems to imply that the hair was dedicated to
Hera and the Fates as well as to Artemis.

[118] G. Deschamps and G. Cousin, in _Bulletin de Correspondance
hellénique_, xi. (1887) pp. 390 _sq._; _id._ xii. (1888) pp. 97 _sq._,
249 _sqq._, 479–490.

[119] Lucian, _De dea Syria_, 60.

[120] J. Marquardt, _Privatleben der Römer_, pp. 599 _sq._

[121] Suetonius, _Nero_, 12. On hair-offerings in general see G.
A. Wilken, _Ueber das Haaropfer_ (Amsterdam, 1886) (reprinted from
the _Revue Coloniale Internationale_). On the hair-offerings of the
Greeks see Fr. Wieseler, in _Philologus_, ix. (1854), pp. 711–715; G.
Deschamps and G. Cousin, in _Bulletin de Correspondance hellénique_,
xii. (1888) pp. 479–490; W. H. D. Rouse, _Greek Votive Offerings_
(Cambridge, 1902), pp. 240–245.

[122] Herodotus, ii. 65; Diodorus Siculus, i. 83. The latter writer’s
account is the fuller, and has been followed in the text.

[123] Lucian, _De dea Syria_, 6.

[124] W. Robertson Smith, _Religion of the Semites_,² p. 329. He refers
to Sozomenus, _Histor. Eccles._ v. 10. 7; Socrates, _Histor. Eccles._
i. 18; and Eusebius, _Vita Constant._ iii. 58, from whose testimonies
we learn that at Heliopolis, in Syria, it was the custom to prostitute
maidens to strangers before marriage. Eusebius speaks of the religious
prostitution of married women as well as of maidens. Constantine
destroyed the temple of the goddess in which these impure rites seem to
have been performed. To moderns, Heliopolis (the City of the Sun) is
better known as Baalbec; its magnificent ruins are the finest remains
of Greek architecture in the East.

[125] This is recognised by G. A. Wilken (_Ueber das Haaropfer_, p.
105).

[126] G. A. Wilken, _Das Haaropfer_, pp. 61 _sqq._; W. Robertson
Smith, _Religion of the Semites_,² pp. 323 _sqq._; I. Goldziher,
_Muhammedanische Studien_, i. (Halle a. S. 1888) pp. 247 _sqq._ See
also below, p. 102.

[127] Pausanias, viii. 41. 3. To the references given in my note on the
passage add Pollux, ii. 30.

[128] Callimachus, _Hymn to Delos_, 278 _sqq._; Pliny, _Nat. Hist._ iv.
91; Strabo, vi. 1. 15, p. 264; Plutarch, _De Pythiae oraculis_, 16.
In Apollo’s temple at Delphi there were dedicated a radish of gold, a
beet of silver, and a turnip of lead, which was thought to signify the
respective value of these vegetables (Pliny, _Nat. Hist._ xix. 86). A
poet speaks of tithes and first-fruits hung up for Apollo on a high
pillar at Delphi (Clement of Alexandria, _Strom._ i. 24. 164, p. 419,
ed. Potter).

[129] Diogenes Laertius, _Vit. Philos._ ii. 44, iii. 2; Plutarch,
_Quaest. Conviv._ viii. 1. 2; J. T. Wood, _Discoveries at Ephesus:
Inscriptions from the great Theatre_, pp. 4, 16. Apollo’s birthday
(the 7th of Thargelion) was probably the festival known in the Delian
calendar as the Apollonia, not the Delia as was formerly supposed. The
Delia seems to have fallen in early spring, not in early summer. See C.
Robert in _Hermes_, xxi. (1886) pp. 161–169; Aug. Mommsen, _Feste der
Stadt Athen_ (Leipsic, 1898), p. 451. On this harvest-festival at Delos
see W. Mannhardt, _Antike Wald- und Feldkulte_, pp. 232 _sqq._, who,
however, took the festival to be the Delia.

[130] Hesiod, _Works and Days_, 383 _sq._; L. Ideler, _Handbuch der
mathematischen und technischen Chronologie_, i. 242.

[131] _Folk-lore_, i. (1890) p. 518. As to the season of the ripening
of the corn in Greece both in ancient and modern times, see G. Busolt’s
discussion of the evidence, _Griechische Geschichte_, iii. 2 (Gotha,
1904), pp. 909 _sqq._, note.

[132] Philostratus, _Heroica_, xx. 24.

[133] _Bulletin de Correspondance hellénique_, xviii. (1894) pp. 87–93;
_id._ xx. (1896) pp. 639–641; E. Curtius in _Archäologischer Anzeiger_,
1895, pp. 109 _sq._; Dittenberger, _Sylloge Inscriptionum Graecarum_,²
Nos. 611, 665, 718.

[134] Strabo, ix. 2. 11, p. 404.

[135] Plutarch, _Aristides_, 20. Probably the custom of sending out new
fire from Delos and Delphi was common, though the existing evidence
of it is scanty. The same remark applies to the practice of bringing
tithes of the harvest to these sanctuaries.

[136] Herodotus, iv. 33; Callimachus, _Hymn to Delos_, 278 _sqq._
Herodotus does not tell us in what the sacred offerings consisted;
Pausanias says (i. 31. 2) that no one knew what they were. But from the
evidence of Callimachus, compared with that of Pliny (_Nat. Hist._ iv.
91) and Mela (iii. 37), it appears that they were believed to be the
first-fruits of the corn.

[137] H. Stein on Herodotus, iv. 33; O. Crusius in W. H. Roscher’s
_Lexikon der griech. und röm. Mythologie_, i. 2813, 2831;
Preller-Robert, _Griechische Mythologie_, i. 298 _sq._; Wernicke, in
Pauly-Wissowa, _Real-Encyclopädie der_ _class. Altertumswissenschaft_,
ii. coll. 1355, 1356, 1357, 1358, 1359, 1380, 1383, 1393, 1402. The
names of the maidens were variously given as Hyperoche and Laodice
(Herodotus, iv. 33), or Hekaerge and Opis, (Pausanias, i. 43. 4, v.
7. 8; Servius on Virgil, _Aen._ xi. 532), or Upis, Loxo, and Hekaerge
(Callimachus, _Hymn to Delos_, 292). Herodotus further mentions (iv.
35) another pair of Hyperborean maidens, Arge and Opis by name, who
came with Apollo and Artemis to Delos, and were buried behind the
sanctuary of Artemis in the island. They are clearly the equivalents
of the Hekaerge and Opis or Upis of the other writers. For Hekaerge as
an epithet of Artemis see Servius, _loc. cit._; Clement of Alexandria,
_Strom._ v. 8. 49, p. 674, ed. Potter, quoting Apollodorus of Corcyra:
μέλπετε ὧ παῖδες ἑκάεργον καὶ ἑκαέργαν. For Opis or Upis as a name of
Artemis see Macrobius, _Saturn._ v. 22. 3–6; Callimachus, _Hymn to
Artemis_, 204; Palaephatus, _De incredib._ 32.

[138] Pseudo-Plato, _Axiochus_, p. 371A; Servius on Virgil, _Aen._ xi.
532: “_Alii putant Opim et Hecaergon nutritores Apollinis et Dianae
fuisse; hinc itaque Opim ipsam Dianam cognominatam, quod supra dictum
est, Apollinem vero Hecaergon_.”

[139] Herodotus, iv. 34 _sq._ According to Herodotus, each grave
contained the dust of a pair of Hyperborean damsels.

[140] Porphyry, _Vita Pythagorae_, 16.

[141] Wernicke, in Pauly-Wissowa’s _Real-Encyclopädie der class.
Altertumswissenschaft_, ii. 1339. This general statement the writer
supports with a wealth of detailed evidence, to which I can only refer
the reader.

[142] This appears from the name _Partheniai_ applied at Sparta to
the men who were born of the _parthenoi_ (unmarried women) during the
absence of the married men at the Messenian war. See Ephorus, cited by
Strabo, vi. 3. 3, p. 279. Whether this explanation was historically
correct or not (and other explanations of it were given, see W. L.
Newman on Aristotle, _Politics_, vii. (v.) 7, p. 1306 b 29), it proves
that in Greek of the best period _parthenos_ did not connote chastity.
Compare what Herodotus says of the Thracians (v. 6): τὰς δὲ παρθένους
οὐ φυλάσσουσι, ἀλλ’ ἐῶσι τοῖσι αὐταὶ βούλονται ἀνδράσι μίσγεσθαι. As to
the worship of unmarried goddesses in Western Asia, Sir W. M. Ramsay
observes: “It is, in fact, probable, though with our present knowledge
not susceptible of proof, that the term Parthenos in connection with
the Anatolian system should be rendered simply as ‘the Unmarried,’
and should be regarded as evidence of the religious existence of the
pre-Greek social system. The Parthenos goddess was also the Mother; and
however much the Parthenoi who formed part of her official retinue may
have been modified by Greek feeling, it is probable that originally the
term indicated only that they were not cut off by marriage from the
divine life” (_Cities and Bishoprics of Phrygia_, i. p. 96). Similarly
in a celebrated passage of Isaiah (vii. 14) the Hebrew word (עַלְמָה)
which is translated “virgin” in our English version means no more than
“young woman.” A correct translation would have obviated the necessity
for the miracle which so many generations of devout but unlearned
readers have discovered in the text; for while it would unquestionably
be a miracle if a virgin were to conceive and bear a son, there is
nothing whatever miraculous or even unusual about a young woman doing
so.

[143] L. R. Farnell, _The Cults of the Greek States_, ii. 444.
The whole of Dr. Farnell’s treatment of this subject is excellent
(pp. 442–449). He suggests doubtfully that the epithets _Peitho_,
_Hegemone_, and _Eukleia_ may possibly refer to marriage. But clearly
“persuasion,” “leader,” and “good fame” do not in themselves imply any
allusion to wedlock. The passage of Euripides referred to in the text
is _Supplices_, 958 _sq._: οὐδ’ Ἄρτεμις λοχία προσφθέγξαιτ’ ᾶν τὰς
ἀτέκνους.

[144] Thus she was identified with Anaitis (Plutarch, _Artoxerxes_,
27; Dittenberger, _Sylloge Inscr. Graec._² No. 775), and with Nana
(_Corpus Inscriptionum Atticarum_, iii. 131), or Nanaea, the goddess
of Elymais (2 Maccabees, i. 13 and 15, compared with Polybius, xxxi.
11, and Josephus, _Antiquit. Jud._ xii. 9). This Nanaea was sometimes
identified with Aphrodite instead of with Artemis (Appian, _Syriace_,
66). She seems to have been the old Babylonian goddess Nana, Nanai, or
Nannaia, who was identical with the Ishtar (Astarte) of Erech. See H.
Zimmern, in Schrader’s _Die Keilinschriften und das Alte Testament_,³
p. 422; R. F. Harper, _Assyrian and Babylonian Literature_ (New York,
1901), pp. 116 _sq._, 245; W. H. Roscher’s _Lexikon der griech. und
röm. Mythologie_, iii. 4 _sq._ _s.v._ “Nana.” For the identification of
Artemis with another Semitic mother-goddess, see W. Robertson Smith,
_Kinship and Marriage in Early Arabia_² (London, 1903), p. 298. As to
the dissolute worship of Anaitis, see Strabo, xi. 14, 16, p. 532. And
as to the identification of Artemis with Asiatic goddesses of this
type see L. R. Farnell, _Cults of the Greek States_, ii. 478 _sqq._;
Wernicke, in Pauly-Wissowa, _Encycl. d. class. Alter._ ii. 1369 _sqq._

[145] Pausanias, iv. 31. 8; Dittenberger, _Sylloge Inscript.
Graecarum_,² No. 656.

[146] The statues on which this description is based are in the
Vatican, the Lateran, and the Palazzo dei Conservatori on the Capitol
at Rome. The first of these is figured and described in Baumeister’s
_Denkmäler_, i. 130 _sq._, and the second is described by O. Benndorf
and R. Schoene, _Die antiken Bildwerke des Lateranischen Museums_, pp.
260 _sq._ See also Roscher’s _Lexik. d. griech. und röm. Myth._ i. 588
_sqq._; S. Reinach, _Répertoire de la Statuaire grecque et romaine_,
i. pp. 298, 299, 300, 302, ii. pp. 321 _sq._ Both the Vatican and the
Lateran statues have the necklace of acorns, and the Lateran copy (No.
768) has in addition a circlet of acorns hanging on the bosom. The
acorns probably refer to the oak-tree under which the Amazons were said
to have set up the image of the goddess at Ephesus (Callimachus, _Hymn
to Artemis_, 237 _sqq._). The statue in the Palazzo dei Conservatori
(No. 47) has serpents twined round the arms. The many breasts of the
Ephesian Artemis are mentioned by Minucius Felix (_Octavius_, xxii. 5).
On the worship of the Ephesian Artemis continued as that of the Virgin
Mary see Sir W. M. Ramsay, “The Worship of the Virgin Mary at Ephesus,”
_The Expositor_, June 1905, pp. 401 _sqq._

[147] Strabo, xiv. I. 23, p. 641. That a goddess of fertility should
be served by such ministers may strike us as a contradiction. Yet it
is typical of the Oriental worship of the great Mother Goddess. I have
suggested an explanation of the custom elsewhere. See _Adonis, Attis,
Osiris_, Second Edition, pp. 236 _sqq._

[148] Pausanias, vii. 2. 7 _sq._; Preller-Robert, _Griechische
Mythologie_, i. 329; L. R. Farnell, _The Cults of the Greek States_,
ii. 480 _sqq._

[149] Indeed the eloquent church father Lactantius let the cat out of
the bag when he bluntly called Hippolytus the lover of Artemis (_Divin.
Institut._ i. 17).

[150] Herodotus, v. 82–87; Pausanias, ii. 30. 4, ii. 32. 2; Schol.
on Aristides, vol. iii. pp. 598 _sq._, ed. Dindorf. As H. Stein (on
Herodotus, v. 82) rightly observes, Damia and Auxesia were “goddesses
of tilth and of the fruitful field, agrarian deities who were
accordingly compared and identified with Demeter and Kora [Proserpine],
but who were in truth only separate personifications of the two sides
of Demeter’s character.” See further my note on Pausanias, ii. 30. 4.
We shall return hereafter to the custom of stone-throwing as a charm to
fertilise the fields.

[151] See, for example, Catullus’s fine poem on her (No. xxxiv.).

[152] This was pointed out long ago by P. Buttmann (_Mythologus_, ii.
151).

[153] Seneca speaks of Diana as “_regina nemorum_” or “Queen of the
Woods” (_Hippolytus_, 406), perhaps with a reminiscence of the _Rex
Nemorensis_, as Mr. A. B. Cook has suggested (_Classical Review_, xvi.
(1902) p. 373, note 4).

[154] Pliny, _Nat. Hist._ xvi. 242, pointed out to me by Mr. A. B.
Cook, who compares Herodotus, vii. 31.

[155] See below, vol. ii. pp. 26 _sq._, 56 _sq._, 100 _sq._, 316 _sqq._

[156] As to the double-headed bust see W. Helbig, in _Notizie degli
Scavi_, 1885, p. 227; O. Rossbach, _op. cit._ p. 159; G. H. Wallis,
_Illustrated Catalogue of Classical Antiquities from the Site of
the Temple of Diana, Nemi_, pp. 32 _sq._; A. B. Cook, in _Classical
Review_, xvi. (1902) p. 373; _id._ “The European Sky-God,” _Folk-lore_,
xvi. (1905) pp. 289 _sqq._; F. Granger, “A Portrait of the Rex
Nemorensis,” _Classical Review_, xxi. (1907) pp. 194–197; _id._ in
_Classical Review_, xxii. (1908) p. 217; J. G. Frazer, “The Leafy
Bust at Nemi,” _Classical Review_, xxii. (1908) pp. 147–149. The
interpretation adopted in the text is that of Professor F. Granger.
The way had been prepared for it by Mr. A. B. Cook’s suggestion
that the busts represent “the double form of Diana’s favourite,
Hippolytus-Virbius.” Previous writers took the view that the heads were
those of water-gods. As to the identification of the leaves on the
busts, about which botanists are not agreed, see Mr. Francis Darwin’s
letter to me, quoted in my article, “The Leafy Bust at Nemi” (_l.c._).

CHAPTER II—Priestly Kings

[157] J. Marquardt, _Römische Staatsverwaltung_, iii.² 321 _sqq._ Kings
of the Sacred Rites are known from inscriptions to have existed at
Lanuvium, Bovillae, and Tusculum. See _Corpus Inscriptionum Latinarum_,
xiv., Nos. 2089, 2413, 2634. At Rome the Sacrificial King held office
for life (Dionysius Halicarn. _Antiquit. Rom._ iv. 74. 4).

[158] Plato, _Politicus_, p. 290 E; Aristotle, _Constitution
of Athens_, 57; Lysias, _Or._ vi. 4; G. Gilbert, _Handbuch der
griechischen Staatsalterthümer_,² i. 281 _sqq._

[159] Aristotle, _Politics_, viii. (vi.) 8. 20, p. 1322 b 26 _sqq._;
G. Gilbert, _op. cit._ ii. 323 _sq._; G. F. Schömann, _Griechische
Alterthümer_,⁴ i. 145 _sq._, ii. 423 sq.

[160] Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 616; Ch.
Michel, _Recueil d’Inscriptions grecques_, No. 716.

[161] P. Cauer, _Delectus Inscriptionum Graecarum_,² No. 431, lines 46
_sqq._ Another inscription in the same collection (No. 428) also refers
to the kings of Mytilene. Both inscriptions are printed in Ch. Michel’s
_Recueil_, Nos. 356, 357.

[162] Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 570; Ch.
Michel, _Recueil_, No. 707.

[163] P. Cauer, _Delectus Inscriptionum Graecarum_,² No. 496; Ch.
Michel, _Recueil_, No. 1383.

[164] G. F. Schömann, _Handbuch der griech. Alterthümer_,⁴ ii. 270
_sqq._; E. Ziebarth, “Der Fluch im griechischen Recht,” _Hermes_,
xxx. (1895) pp. 57–70; Miss J. E. Harrison, _Prolegomena to the Study
of Greek Religion_² (Cambridge, 1908), pp. 138–145; and my note on
Pausanias, iii. 2. 7. For example, the people of Teos cursed poisoners
and all persons who hindered the importation of corn (Cauer, _op. cit._
No. 480; Ch. Michel, _op. cit._ No. 1318). On the other hand, at Athens
in the time of Solon public curses were levelled at all who exported
anything but olive oil (Plutarch, _Solon_, 24). These particular curses
may interest students of the history of free trade.

[165] Plutarch, _Quaest. Graec._ 12. Aug. Mommsen (_Delphika_, pp.
250 _sq._) is probably right in comparing this ceremony with the
swinging-festival (_Aiora_) at Athens, as to which see _The Golden
Bough_, Second Edition, ii. 453 _sqq._

[166] _Corpus Inscriptionum Graecarum Graeciae Septentrionalis_, i.
Nos. 1, 2, 3, 10, 11, 12, 13, 14, 188, 223; G. F. Schömann, _op. cit._
i. 146; G. Gilbert, _op. cit._ ii. 323 _sq._

[167] Strabo, viii. 7. 2, p. 384. In this passage the word βασιλέα is
omitted in some editions, but has the authority of several MSS. (Strabo
ed. C. Müller, p. 998), and is probably right.

[168] This was the case at Elis (H. Roehl, _Inscriptiones Graecae
antiquissimae_, No. 112; P. Cauer, _op. cit._ No. 253; E. S. Roberts,
_Introduction to Greek Epigraphy_, i. No. 292), in Cos (Dittenberger,
_op. cit._ No. 616), in Chios (_ib._ No. 570), at Mytilene (Cauer,
_op. cit._ Nos. 428, 431), at Cyme (Plutarch, _Quaest. Graec._ 2), and
perhaps in Siphnos (Isocrates, _Or._ xix. 36). The Kings of Elis may
have been the officials called _Basilai_ who sacrificed on the top of
Mount Cronius at Olympia at the spring equinox (Pausanias, vi. 20. 1).

[169] Livy, ii. 2. 1; Dionysius Halicarn., _Antiquit. Rom._ iv. 74. 4.

[170] Aristotle, _Politics_, iii. 14. 13, p. 1285 b 14 _sqq._;
Demosthenes, _Contra Neaer._ § 74 _sqq._ p. 1370; Plutarch, _Quaest.
Rom._ 63.

[171] Xenophon, _Repub. Lacedaem._ 15, compare _id._ 13; Aristotle,
_Politics_, iii. 14. 3, p. 1285 a 3 _sqq._ Argos was governed, at least
nominally, by a king as late as the time of the great Persian war
(Herodotus, vii. 149); and at Orchomenus, in the secluded highlands of
Northern Arcadia, the kingly form of government persisted till towards
the end of the fifth century B.C. (Plutarch, _Parallela_, 32). As to
the kings of Thessaly in the sixth and fifth centuries B.C., see F.
Hiller von Gaertringen in _Aus der Anomia_ (Berlin, 1890), pp. 1–16.

[172] Herodotus, vi. 56.

[173] Strabo, xiv. 1. 3, pp. 632 _sq._ These Ephesian kings, who
probably held office for life, are not to be confounded with the purely
priestly functionaries called Essenes or King Bees, whose tenure of
office was annual. See below, vol. ii. p. 135.

[174] Herodotus, iv. 162.

[175] Strabo, xii. 3. 37, 5. 3; compare xi. 4. 7, xii. 2. 3, 2. 6, 3.
31 _sq._, 3. 34, 8. 9, 8. 14. But see _Encyclopaedia Britannica_, 9th
ed. art. “Priest,” xix. 729.

[176] J. Grimm, _Deutsche Rechtsalterthümer_, p. 243.

[177] See the _Lî-Kî_ (Legge’s translation), _passim_ (_Sacred Books of
the East_, vols. xxvii., xxviii.).

[178] W. Ellis, _History of Madagascar_ (London, N.D.), i. 359 _sq._

[179] Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige
Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p. 129.

[180] Brasseur de Bourbourg, _Histoire des nations civilisées du
Mexique et de l’Amérique-Centrale_, i. 94. As to the ruins of Palenque,
see H. H. Bancroft, _Native Races of the Pacific States_, iv. 288
_sqq._; T. Maler, “Mémoire sur l’état de Chiapa (Mexique),” _Revue
d’Ethnographie_, iii. (1885) pp. 327 _sqq._

[181] Father Croonenberghs, “La Mission du Zambèze,” _Missions
Catholiques_, xiv. (1882) p. 453.

[182] Herodotus, v. 75.

[183] Pausanias, iii. 1. 5.

[184] J. Rendel Harris, _The Dioscuri in the Christian Legends_
(London, 1903); _id._, _The Cult of the Heavenly Twins_ (Cambridge,
1906). See also below, pp. 262 _sqq._ With the Spartan custom we may
compare the use which the Zulus made of twins in war. See Dudley Kidd,
_Savage Childhood, a Study of Kafir Children_ (London, 1906), p. 47
_sq._: “In war time a twin used to be hunted out and made to go right
in front of the attacking army, some few paces in front of the others.
He was supposed to be fearless and wild. His twin, if a sister, and if
surviving, was compelled to tie a cord very tightly round her loins
during the fight, and had to starve herself; she was also expected to
place the twin brother’s sleeping-mat in that part of the hut which the
_itongo_ [ancestral spirits] loved to haunt. This brought success in
war. But the great chief Tshaka stopped this practice, for he said that
the wild twin did foolhardy things and brought the army into needless
danger.”

[185] Pliny, _Nat. Hist._ ii. 101; Diodorus Siculus, iv. 43; Seneca,
_Natur. Quaest._ i. 1. 13; Lucian, _Dial. deorum_, xxvi. 2; Ovid,
_Fasti_, v. 720; Plutarch, _De defect. oraculorum_, 30; Lactantius
Placidus, _Comment. in Statii Theb._ viii. 792; Th. Henri Martin, in
_Revue Archéologique_, N.S. xiii. (1866) pp. 168–174; P. Sébillot,
_Légendes, Croyances et Superstitions de la Mer_ (Paris, 1886), ii.
87–109. Seafaring men in different parts of the world still see and
draw omens from these weird lights on the masts. See Edward FitzGerald,
quoted in _County Folk-lore, Suffolk_ (London, 1893), pp. 121 _sq._; W.
W. Skeat, _Malay Magic_ (London, 1900), p. 279.

[186] Pliny, _Nat. Hist._ ii. 101. Compare Seneca, _Natur. Quaest._ i.
1. 14.

[187] Potocki, _Voyages dans les Steps d’Astrakhan et du Caucase_, i.
143.

[188] Dionysius Halicarn. _Antiquit. Roman._ vi. 13; Cicero, _De natura
deorum_, ii. 2. 6.

CHAPTER III—Sympathetic Magic

[189] The expression Homoeopathic Magic was first used, so far as I
am aware, by Mr. Y. Hirn (_Origins of Art_ (London, 1900), p. 282).
The expression Mimetic Magic was suggested by a writer in _Folk-lore_
(viii. 1897, p. 65), whom I believe to be Mr. E. S. Hartland. The
expression Imitative Magic was used incidentally by me in the first
edition of _The Golden Bough_ (vol. ii. p. 268).

[190] That magic is based on a mistaken association of ideas was
pointed out long ago by Professor E. B. Tylor (_Primitive Culture_,² i.
116), but he did not analyse the different kinds of association.

[191] It has been ingeniously suggested by Mr. Y. Hirn that magic by
similarity may be reduced to a case of magic by contact. The connecting
link, on his hypothesis, is the old doctrine of emanations, according
to which everything is continually sending out in all directions copies
of itself in the shape of thin membranes, which appear to the senses
not only as shadows, reflections, and so forth, but also as sounds and
names. See Y. Hirn, _Origins of Art_ (London, 1900), pp. 293 _sqq._
This hypothesis certainly furnishes a point of union for the two
apparently distinct sides of sympathetic magic, but whether it is one
that would occur to the savage mind may be doubted.

[192] For the Greek and Roman practice, see Theocritus, _Id._ ii.;
Virgil, _Ecl._ viii. 75–82; Ovid, _Heroides_, vi. 91 _sq._; _id._
_Amores_, iii. 7. 29 _sq._; R. Wünsch, “Eine antike Rachepuppe,”
_Philologus_, lxi. (1902) pp. 26–31.

[193] Henry’s _Travels among the Northern and Western Indians_, quoted
by the Rev. Jedediah Morse, _Report to the Secretary of War of the
United States on Indian Affairs_ (Newhaven, 1822), Appendix, p. 102. I
have not seen Henry’s book.

[194] Peter Jones, _History of the Ojebway Indians_, p. 146; W. H.
Keating, _Narrative of an Expedition to the Source of St. Peter’s
River_ (London, 1825), ii. 159; J. G. Kohl, _Kitschi-Gami_, ii. 80.
Similar practices are reported among the Illinois, the Mandans, and
the Hidatsas of North America (Charlevoix, _Histoire de la Nouvelle
France_, vi. 88; Maximilian, Prinz zu Wied, _Reise in das Innere
Nord-America_, ii. 188; Washington Matthews, _Ethnography and Philology
of the Hidatsa Indians_, p. 50), and the Aymaras of Bolivia and Peru
(D. Forbes, “On the Aymara Indians of Bolivia and Peru,” _Journal of
the Ethnological Society of London_, ii. (1870) p. 236).

[195] C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 485 _sq._

[196] Above, p. 7.

[197] W. H. R. Rivers, _The Todas_ (London, 1906), p. 458. Among the
Kusavans or potters of Southern India “if a male or female recovers
from cholera, small-pox, or other severe illness, a figure of the
corresponding sex is offered. A childless woman makes a vow to offer
up the figure of a baby, if she brings forth offspring. Figures of
animals—cattle, sheep, horses, etc.—are offered at the temple when they
recover from sickness, or are recovered after they have been stolen”
(E. Thurston, _Castes and Tribes of Southern India_, iv. 192; _id._,
_Ethnographic Notes in Southern India_, p. 349). The analogy of these
offerings to the various votive figures found in the sanctuary of Diana
at Nemi is obvious.

[198] P. J. de Arriaga, _Extirpacion de la Idolatria del Piru_ (Lima,
1621), pp. 25 _sq._ The meaning and origin of the name Viracocha,
as applied by the Peruvians to the Spaniards, is explained with
great frankness by the Italian historian G. Benzoni, who had himself
travelled in America at the time of the conquest. He says (_History of
the New World_, pp. 252 _sq._, Hakluyt Society): “When the Indians saw
the very great cruelties which the Spaniards committed everywhere on
entering Peru, not only would they never believe us to be Christians
and children of God, as boasted, but not even that we were born on this
earth, or generated by a man and born of a woman; so fierce an animal
they concluded must be the offspring of the sea, and therefore called
us _Viracocchie_, for in their language they call the sea _cocchie_ and
the froth _vira_; thus they think that we are a congelation of the sea,
and have been nourished by the froth; and that we are come to destroy
the world, with other things in which the Omnipotence of God would
not suffice to undeceive them. They say that the winds ruin houses
and break down trees, and the fire burns them; but the _Viracocchie_
devour everything, they consume the very earth, they force the rivers,
they are never quiet, they never rest, they are always rushing about,
sometimes in one direction and sometimes in the other, seeking for gold
and silver; yet never contented, they game it away, they make war,
they kill each other, they rob, they swear, they are renegades, they
never speak the truth, and they deprive us of our support. Finally, the
Indians curse the sea for having cast such very wicked and harsh beings
on the land. Going about through various parts of this kingdom I often
met some natives, and for the amusement of hearing what they would say,
I used to ask them where such and such a _Christian_ was, when not only
would they refuse to answer me, but would not even look me in the face:
though if I asked them where such and such a _Viracocchie_ was, they
would reply directly.” An explanation of the name much more flattering
to Spanish vanity is given by Garcilasso de la Vega, himself half a
Spaniard (_Royal Commentaries of the Yncas_, vol. ii. pp. 65 _sqq._,
Hakluyt Society, Markham’s translation).

[199] W. W. Skeat, _Malay Magic_ (London, 1900), pp. 570–572.

[200] J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxx.
(1886) pp. 117 _sq._

[201] 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.

[202] A. C. Haddon, “The Ethnography of the Western Tribe of Torres
Straits,” _Journal of the Anthropological Institute_, xix. (1890) pp.
399 _sq._

[203] _Reports of the Cambridge Anthropological Expedition to Torres
Straits_, v. (Cambridge, 1904) pp. 324 _sq._

[204] W. H. Furness, _The Home-life of Borneo Head-hunters_
(Philadelphia, 1902), pp. 93.

[205] C. Hose and W. McDougall, in _Journal of the Anthropological
Institute_, xxxi. (1901) p. 178.

[206] J. Batchelor, _The Ainu and their Folklore_ (London, 1901), pp.
329–331.

[207] W. G. Aston, _Shinto (the Way of the Gods)_ (London, 1905), pp.
331 _sq._

[208] J. J. M. de Groot, _The Religious System of China_, v. (Leyden,
1907) pp. 920 _sq._

[209] _Le Livre des Récompenses et des Peines, traduit du Chinois_, par
Stanislas Julien (Paris, 1835), p. 345.

[210] E. M. Curr, _The Australian Race_, iii. 547.

[211] W. E. Roth, _North Queensland Ethnography: Bulletin_ No. 5
(Brisbane, 1903), p. 31.

[212] Baldwin Spencer and F. J. Gillen, _The Native Tribes of Central
Australia_ (London, 1899), pp. 549 _sq._

[213] C. J. F. S. Forbes, _British Burma_ (London, 1878), p. 232.

[214] L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 153.

[215] H. Schinz, _Deutsch-Südwest-Afrika_, p. 314.

[216] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p.
177; W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), pp. 121,
166, 173, 184. Compare H. Oldenberg, _Die Religion des Veda_ (Berlin,
1894), p. 508.

[217] W. Caland, _op. cit._ p. 164.

[218] H. W. Magoun, “The Asuri-Kalpa; a Witchcraft Practice of the
Atharva-Veda,” _American Journal of Philology_, x. (1889) pp. 165–197.

[219] _Asiatick Researches_, v. (Fourth Edition, London, 1807) p. 389.

[220] J. A. Dubois, _Mœurs, institutions, et cérémonies des peuples de
l’Inde_ (Paris, 1825), ii. 63.

[221] Fr. Fawcett, in _Madras Government Museum, Bulletin_, iii. No. 1
(Madras, 1900), p. 85.

[222] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), ii. 278 _sq._

[223] _Id._, _The Tribes and Castes of the North-Western Provinces and
Oudh_ (Calcutta, 1896), i. 137.

[224] A. A. Perera, “Glimpses of Singhalese Social Life,” _Indian
Antiquary_, xxxiii. (1904) p. 57. For more evidence of such practices
in India, see E. Thurston, _Ethnographic Notes in Southern India_,
pp. 328 _sqq._; _id._, _Castes and Tribes of Southern India_, iv. 489
_sq._, vi. 124; W. Crooke, _Natives of Northern India_, pp. 248 _sq._

[225] E. Doutté, _Magie et Religion dans l’Afrique du Nord_ (Algiers,
1908), pp. 61 _sq._

[226] E. Doutté, _op. cit._ p. 299.

[227] G. Maspero, _Histoire ancienne des peuples de l’Orient classique:
les origines_ (Paris, 1895), pp. 213 _sq._

[228] F. Chabas, _Le Papyrus magique Harris_ (Chalon-sur-Saône, 1860),
pp. 169 _sqq._; E. A. Wallis Budge, in _Archaeologia_, Second Series,
vol. ii. (1890) pp. 428 _sq._; _id._, _Egyptian Magic_ (London,
1899), pp. 73 _sqq._ The case happened in the reign of Rameses III.,
about 1200 B.C. Compare A. Erman, _Aegypten und aegyptisches Leben im
Altertum_, p. 475. As to Egyptian magic in general see A. Erman, _Die
ägyptische Religion_ (Berlin, 1905), pp. 148 _sqq._

[229] M. Jastrow, _The Religion of Babylonia and Assyria_ (Boston,
U.S.A., 1898), pp. 268, 286, compare pp. 270, 272, 276, 278; R. F.
Harper, _Assyrian and Babylonian Literature_ (New York, 1901), pp. 375,
376, 377 _sqq._; C. Fossey, _La Magie assyrienne_ (Paris, 1902), pp.
77–81.

[230] M. Jastrow, _op. cit._ pp. 286 _sq._; C. Fossey, _op. cit._ p. 78.

[231] E. A. Wallis Budge, “On the Hieratic Papyrus of Nesi-Amsu,
a scribe in the temple of Amen-Rā at Thebes, about B.C. 305,”
_Archaeologia_, Second Series, ii. (1890) pp. 393–601; _id._, _Egyptian
Magic_, pp. 77 _sqq._; _id._, _The Gods of the Egyptians_ (London,
1904), i. 270–272.

[232] See an article by R. M. O. K. entitled “A Horrible Rite in the
Highlands,” in the _Weekly Scotsman_, Saturday, August 24, 1889;
Professor J. Rhys in _Folklore_, iii. (1892) p. 385; R. C. Maclagan,
“Notes on Folklore Objects collected in Argyleshire,” _Folklore_,
vi. (1895) pp. 144–148; J. Macdonald, _Religion and Myth_ (London,
1893), pp. 3 _sq._; J. G. Campbell, _Witchcraft and Second Sight in
the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 46–48.
Many older examples of the practice of this form of enchantment in
Scotland are collected by J. G. Dalyell in his _Darker Superstitions of
Scotland_ (Edinburgh, 1834), pp. 328 _sqq._

[233] J. G. Campbell, _op. cit._ pp. 47, 48.

[234] Bryan J. Jones, in _Folklore_, vi. (1895) p. 302. For evidence
of the custom in the Isle of Man see J. Train, _Historical and
Statistical Account of the Isle of Man_, ii. 168; in England, see
Brand, _Popular Antiquities_, iii. 10 _sqq._; in Germany, see J.
Grimm, _Deutsche Mythologie_,⁴ ii. 913 _sq._; F. Panzer, _Beitrag zur
deutschen Mythologie_, ii. 272 _sq._ As to the custom in general, see
E. B. Tylor, _Researches into the Early History of Mankind_,³ pp. 106
_sqq._; R. Andree, “Sympathie-Zauber,” _Ethnographische Parallelen und
Vergleiche_, Neue Folge, pp. 8 _sqq._

[235] Ch. Rogers, _Social Life in Scotland_, iii. 220.

[236] E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth
Annual Report of the Bureau of American Ethnology_, Part I.
(Washington, 1899) p. 435.

[237] J. Teit, “The Thompson Indians of British Columbia,” _Memoir
of the American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. No. 4 (April 1900), p. 314.

[238] J. R. Swanton, “Contributions to the Ethnology of the Haida”
(Leyden and New York, 1905), pp. 47 _sq._ (_The Jesup North Pacific
Expedition_, vol. v.).

[239] S. Powers, _Tribes of California_ (Washington, 1877), p. 318.

[240] C. Lumholtz, “Symbolism of the Huichol Indians,” _Memoirs of the
American Museum of Natural History_, vol. iii. (May 1900) p. 52.

[241] P. J. de Arriaga, _Extirpacion de la Idolatria del Piru_ (Lima,
1621), p. 37.

[242] A. Delegorgue, _Voyage dans l’Afrique Australe_ (Paris, 1847),
ii. 325 _sq._

[243] E. Casalis, _The Basutos_, p. 251.

[244] Binger, _Du Niger au Golfe de Guinée_ (Paris, 1892), ii. 230.

[245] W. G. Aston, _Shinto_ (_the Way of the Gods_) (London, 1905), p.
331.

[246] R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_²
(London, 1870), p. 213.

[247] J. B. Neumann, “Het Pane- en Bila-Stroomgebied op het eiland
Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig
Genootschap_, Tweede Serie, deel iii. (1886) Afdeeling, meer
uitgebreide artikelen, No. 3, p. 515.

[248] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen
Selebes en Papua_ (The Hague, 1886), p. 343.

[249] Dr. MacFarlane, quoted by A. C. Haddon, in _Journal of the
Anthropological Institute_, xix. (1890) pp. 389 _sq._

[250] C. Poensen, “Iets over de kleeding der Javanen,” _Mededeelingen
van wege het Nederlandsche Zendelinggenootschap_, xx. (1876) pp. 274
_sq._; C. M. Pleyte, “Plechtigheden en gebruiken uit den cyclus van het
familienleven der volken van den Indischen Archipel,” _Bijdragen tot de
Taal- Land- en Volkenkunde van Nederlandsch Indië_, xli. (1892) p. 578.
A slightly different account of the ceremony is given by J. Kreemer
(“Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het
Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p. 116).

[251] S. A. Buddingh, “Gebruiken bij Javaansche Grooten,” _Tijdschrift
voor Neêrlands Indië_, 1840, deel ii. pp. 239–243.

[252] J. Knebel, “Varia Javanica,” _Tijdschrift voor Indische Taal-
Land- en Volkenkunde_, xliv. (1901) pp. 34–37.

[253] F. W. Leggat, quoted by H. Ling Roth, _The Natives of Sarawak and
British North Borneo_ (London, 1896), i. 98 _sq._

[254] Diodorus Siculus, iv. 39.

[255] Stanislaus Ciszewski, _Künstliche Verwandtschaft bei den
Südslaven_ (Leipsic, 1897), pp. 103 _sqq._ In the Middle Ages a
similar form of adoption appears to have prevailed, with the curious
variation that the adopting parent who simulated the act of birth was
the father, not the mother. See J. Grimm, _Deutsche Rechtsalterthümer_,
pp. 160, 464 _sq._; J. J. Bachofen, _Das Mutterrecht_, pp. 254 _sq._ F.
Liebrecht, however, quotes a mediaeval case in which the ceremony was
performed by the adopting mother (_Zur Volkskunde_, p. 432).

[256] For this information I have to thank Dr. C. Hose, formerly
Resident Magistrate of the Baram district, Sarawak.

[257] Rev. J. Roscoe, “The Bahima,” _Journal of the R. Anthropological
Institute_, xxxvii. (1907) p. 104.

[258] Plutarch, _Quaestiones Romanae_, 5; Hesychius, _s.v._
Δευτερόποτμος.

[259] W. Caland, _Die altindischen Todten- und Bestattungsgebräuche_
(Amsterdam, 1896), p. 89. Among the Hindoos of Kumaon the same custom
is reported to be still observed. See Major Reade in _Panjab Notes and
Queries_, ii. p. 74, § 452.

[260] W. S. Routledge and K. Routledge, _With a Prehistoric People,
the Akikuyu of British East Africa_ (London, 1910), pp. 151 _sq._ The
ceremony was briefly described by me on Dr. Crawford’s authority in
_Totemism and Exogamy_, iv. 228.

[261] As to these rites among the Akikuyu see W. S. Routledge and K.
Routledge, _op. cit._ pp. 154 _sqq._

[262] _The Golden Bough_, Second Edition, iii. 422 _sqq._; _Totemism
and Exogamy_, i. 44, iii. 463 _sqq._, 485, 487 _sq._, 489 _sq._, 505,
532, 542, 545, 546, 549.

[263] W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), p. 119;
M. Bloomfield, _Hymns of the Atharva-Veda_ (Oxford, 1897), pp. 358
_sq._ (_Sacred Books of the East_, vol. xlii.).

[264] W. H. Keating, _Narrative of an Expedition to the Source of St.
Peter’s River_ (London, 1825), ii. 159.

[265] Theocritus, _Id._ ii. 28 _sq._; Virgil, _Ecl._ viii. 81 sq. In
neither of these passages is the wax said to have been fashioned in the
likeness of the beloved one, but it may have been so.

[266] As to the waxen models of the human body, or parts of it, which
are still dedicated to the Virgin Mary at Kevelaer, see R. Andree,
_Votive und Weihegaben des Katholischen Volks in Süddeutschland_
(Brunswick, 1904) p. 85; and as to votive images of hearts in general,
see _id._ pp. 127 _sq._

[267] Father Lambert, in _Missions Catholiques_, xii. (1880) p. 41;
_id._, _Mœurs et Superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp.
97 _sq._

[268] Plutarch, _De sera numinis vindicta_, 14.

[269] Th. Shaw, “The Inhabitants of the Hills near Rajamahall,”
_Asiatic Researches_, iv. 69 (8vo edition, London, 1807).

[270] M. Bloomfield, _Hymns of the Atharva-Veda_ (Oxford, 1897), pp. 7
_sq._, 263 _sq._; W. Caland, _Altindisches Zauberritual_ (Amsterdam,
1900), pp. 75 _sq._

[271] Plutarch, _Quaest. conviv._ v. 7. 2, 8 _sq._; Aelian, _Nat.
animalium_, xvii. 13.

[272] Schol. on Aristophanes, _Birds_, 266; Schol. on Plato, _Gorgias_,
p. 494 B.

[273] Alfred Newton, _Dictionary of Birds_ (London, 1893–1896), p. 129.

[274] Pliny, _Nat. Hist._ xxx. 94. The Greek name for jaundice, and
for this singular bird, was _ikteros_. The Romans called jaundice “the
king’s malady” (_morbus regius_). See below, p. 371, note⁴.

[275] _Nat. Hist._ xxxvii. 170.

[276] This precious remedy was communicated to me by my colleague and
friend Professor R. C. Bosanquet of Liverpool. The popular Greek name
for jaundice is χρυσῆ.

[277] W. von Schulenburg, _Wendische Volkssagen und Gebräuche_
(Leipsic, 1880), p. 223.

[278] J. Grimm, _Deutsche Mythologie_,⁴ ii. 981; G. Lammert,
_Volksmedizin und medizinischer Aberglaube in Bayern_ (Würzburg, 1869),
p. 248.

[279] Dr. S. Weissenberg, “Krankheit und Tod bei den südrussischen
Juden,” _Globus_, xci. (1907) p. 358.

[280] K. Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855),
p. 92; A. Wuttke, _Der deutsche Volksaberglaube_,² p. 302, § 477.

[281] Alfred Newton, _Dictionary of Birds_, p. 115.

[282] Dr. J. Gengler, “Der Kreuzschnabel als Hausarzt,” _Globus_, xci.
(1907) pp. 193 _sq._; A. Wuttke, _Der deutsche Volksaberglaube_,² p.
117, § 164; Alois John, _Sitte, Brauch und Volksglaube im deutschen
Westböhmen_ (Prague, 1905), p. 218; P. Drechsler, _Sitte, Brauch und
Volksglaube in Schlesien_, ii. (Leipsic, 1906) p. 231.

[283] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 302, § 477.

[284] Gilbert White, _The Natural History and Antiquities of Selborne_,
part ii. letter 28.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[299] See below, pp. 162–164.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[328] See above, pp. 75–77.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_Our birth is but a sleep and a forgetting._

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[400] Above, p. 116.

[401] Above, p. 117.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[436] See above, p. 120.

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

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

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

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

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

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

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

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

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

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

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

[448] Sir George Scott Robertson, _The Kafirs of the Hindu Kush_
(London, 1896), pp. 335, 621–626.

[449] Antonio Caulin, _Historia Coro-graphica natural y evangelica
dela Nueva Andalucia de Cumana, Guayana y Vertientes del Rio Orinoco_
(1779), p. 97.

[450] Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils
disent,” _Missions Catholiques_, xxx. (1898) p. 29; A. C. Haddon,
_Head-hunters_, p. 257.

[451] J. G. Campbell, _Witchcraft and Second Sight in the Highlands and
Islands of Scotland_ (Glasgow, 1902), pp. 21 _sq._

[452] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen
und Gewohnheiten_, p. 122.

[453] Aug. Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_
(Vienna, 1878), p. 218, § 36.

[454] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_
(Leyden, 1882), p. 323; 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. 64.

[455] E. J. Payne, _History of the New World called America_, i.
(Oxford, 1892) p. 421. Compare Brasseur de Bourbourg, _Histoire des
nations civilisées du Mexique et de l’Amérique-Centrale_, i. 518 _sq._

[456] W. W. Skeat, _Malay Magic_, p. 217.

[457] A. L. van Hasselt, “Nota betreffende de rijstcultuur in de
Residentie Tapanoeli,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xxxvi. (1893) p. 529.

[458] This I learned from Mr. Hardy in conversation. See also his
letter in _Folklore_, viii. (1897) p. 11.

[459] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen
und Gewohnheiten_, p. 133. Compare F. J. Wiedemann, _Aus dem inneren
und äusseren Leben der Ehsten_, p. 447.

[460] R. F. Kaindl, “Zauberglaube bei den Huzulen,” _Globus_, lxxvi.
(1899) p. 276.

[461] F. Tetzner, “Die Kuren in Ostpreussen,” _Globus_, lxxv. (1899) p.
148.

[462] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. p. 207, § 362;
_Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 297, iii.
343.

[463] H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and
Madagascar Magazine_, vol. ii. (reprint of the second four numbers,
1881–1884) (Antananarivo, 1896), p. 257.

[464] Ch. Beauquier, _Les Mois en Franche-Comté_ (Paris, 1900), p. 30.

[465] L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p.
142.

[466] L. F. Sauvé, _op. cit._ pp. 17 _sq._

[467] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p.
499; A. Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen
Siebenbürgens_ (Hermannstadt, 1880), p. 11.

[468] E. H. Meyer, _Badisches Volksleben im neunzehnten Jahrhundert_
(Strasburg, 1900), pp. 421 _sq._

[469] A. Kuhn und W. Schwartz, _Norddeutsche Sagen, Märchen und
Gebräuche_, p. 445, § 354; J. V. Grohmann, _Aberglauben und Gebräuche
aus Böhmen und Mähren_, p. 95, § 664; A. Peter, _Volksthümliches
aus österreichisch-Schlesien_, ii. 266; Von Reinsberg-Düringsfeld,
_Fest-Kalender aus Böhmen_, p. 49; E. Sommer, _Sagen, Märchen und
Gebräuche aus Sachsen und Thüringen_, p. 148; O. Knoop, _Volkssagen,
Erzählungen, Aberglauben, Gebräuche und Märchen aus dem östlichen
Hinterpommern_, p. 176; A. Witzschel, _Sagen, Sitten und Gebräuche aus
Thüringen_, p. 191, § 13; J. F. L. Woeste, _Volksüberlieferungen in
der Grafschaft Mark_, p. 56, § 24; _Bavaria, Landes- und Volkskunde
des Königreichs Bayern_, ii. 298, iv. 2, pp. 379, 382; A. Heinrich,
_Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens_, pp.
11 _sq._; W. von Schulenberg, _Wendische Volkssagen und Gebräuche aus
dem Spreewald_, p. 252; J. A. E. Köhler, _Volksbrauch, Aberglauben,
Sagen und andre alte Überlieferungen im Voigtlande_, pp. 368 _sq._;
_Die gestriegelte Rockenphilosophie_ (Chemnitz, 1759), p. 103;
M. Toeppen, _Aberglauben aus Masuren_,² p. 68; A. Wuttke, _Der
deutsche Volksaberglaube_,² p. 396, § 657; U. Jahn, _Die deutsche
Opfergebräuche bei Ackerbau und Viehzucht_, pp. 194 _sq._; R. Wuttke,
_Sächsische Volkskunde_² (Dresden, 1901), p. 370; E. Hoffmann-Krayer,
“Fruchtbarkeitsriten im schweizerischen Volksbrauch,” _Schweizerisches
Archiv für Volkskunde_, xi. (1907) p. 260. According to one account,
in leaping from the table you should hold in your hand a long bag
containing flax seed (Woeste, _l.c._). The dancing or leaping is
often done specially by girls or women (Kuhn und Schwartz, Grohmann,
Witzschel, Heinrich, _ll.cc._). Sometimes the women dance in the
sunlight (_Die gestriegelte Rockenphilosophie_, _l.c._); but in
Voigtland the leap from the table should be made by the housewife naked
and at midnight on Shrove Tuesday (Köhler, _l.c._). On Walpurgis Night
the leap is made over an alder branch stuck at the edge of the flax
field (Sommer, _l.c._).

[470] E. Lemke, _Volksthümliches in Ostpreussen_, pp. 8–12; M. Toeppen,
_l.c._

[471] O. Hartung, “Zur Volkskunde aus Anhalt,” _Zeitschrift des Vereins
für Volkskunde_, vii. (1897) pp. 149 _sq._

[472] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 122.

[473] W. W. Skeat, _Malay Magic_, p. 248.

[474] 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. 67.

[475] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 291.

[476] Eijūb Abēla, “Beiträge zur Kenntniss abergläubischer Gebräuche in
Syrien,” _Zeitschrift des deutschen Palaestina-Vereins_, vii. (1884)
p. 112, § 202. Compare L’Abbé B. Chémali, “Naissance et premier âge au
Liban,” _Anthropos_, v. (1910) pp. 734, 735.

[477] Quoted by D. Chwolsohn, _Die Ssabier und der Ssabismus_ (St.
Petersburg, 1856), ii. 469.

[478] W. Mannhardt (_Baumkultus_, p. 419) promised in a later
investigation to prove that it was an ancient custom at harvest or in
spring to load or pelt trees and plants, as well as the representatives
of the spirit of vegetation, with stones, in order thereby to express
the weight of fruit which was expected. This promise, so far as I
know, he did not live to fulfil. Compare, however, his _Mythologische
Forschungen_, p. 324.

[479] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_,
pp. 249 _sq._ The placing of the stone on the tree is described as a
punishment, but this is probably a misunderstanding.

[480] G. Pitrè, _Usi e costumi, credenze et pregiudizi del popolo
siciliano_, iii. (Palermo, 1889) pp. 113 _sq._

[481] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii.
299; T. Vernaleken, _Mythen und Bräuche des Volkes in Österreich_, p.
315. On the other hand, in some parts of north-west New Guinea a woman
with child may not plant, or the crop would be eaten up by pigs; and
she may not climb a tree in the rice-field, or the crop would fail.
See J. L. van Hasselt, “Enige aanteekeningen aangaande de Bewoners der
N. Westkust van Nieuw Guinea,” _Tijdschrift voor Indische Taal- Land-
en Volkenkunde_, xxxii. (1889) p. 264; _id._, “Die Papuastämme an der
Geelvinkbai,” _Mitteilungen der Geographischen Gesellschaft zu Jena_,
ix. (1891) p. 102. Similarly the Galelareese say that a pregnant woman
must not sweep under a shaddock tree, or knock the fruit from the
bough, else it will taste sour instead of sweet. See M. J. van Baarda,
“Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot
de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p.
457.

[482] J. V. Grohman, _Aberglauben und Gebräuche aus Böhmen und Mähren_,
p. 143, § 1053.

[483] E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen
Volksbrauch,” _Schweizerisches Archiv für Volkskunde_, xi. (1907) p.
263.

[484] G. F. Abbott, _Macedonia Folklore_, p. 122.

[485] _Census of India, 1901_, vol. iii. p. 206.

[486] Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 615, line
17 ὑπὲρ καρποῦ Δήμητρι ὗν ἐγκύμονα πρωτοτόκον; compare _id._, No.
616, line 61 _sq._, No. 617, line 3; Ovid, _Fasti_, iv. 633 _sq._;
Macrobius, _Saturn._ i. 12. 20; Arnobius, _Adversus nationes_, iv. 22.

[487] J. Gumilla, _Histoire naturelle, civile et géographique de
l’Orénoque_ (Avignon, 1758), iii. 184.

[488] R. Southey, _History of Brazil_, i.² (London, 1822) p. 253.

[489] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” _Globus_,
xlviii. No. 12, p. 202.

[490] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 489.

[491] Rev. J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p.
38.

[492] B. Guttmann, “Trauer und Begräbnissitten der Wadschagga,”
_Globus_, lxxxix. (1906) p. 200.

[493] J. G. Frazer, “On certain Burial Customs as illustrative of
the Primitive Theory of the Soul,” _Journal of the Anthropological
Institute_, xv. (1886) pp. 69 _sq._

[494] As to negative magic or taboo, see above, pp. 111 _sqq._

[495] M. J. van Baarda, _op. cit._ p. 488.

[496] M. J. van Baarda, _op. cit._ pp. 496 _sq._

[497] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 299.

[498] “Lettre du curé de Santiago Tepehuacan,” _Bulletin de la Société
de Géographie_ (Paris), IIme Série, ii. (1834) pp. 181 _sq._, 183.

[499] E. Modigliani, _Un Viaggio a Nias_ (Milan, 1890), p. 590.

[500] Damien Grangeon, “Les Cham et leurs superstitions,” _Missions
Catholiques_, xxviii. (1896) p. 83.

[501] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report
of the Bureau of American Ethnology_ (Washington, 1900), pt. i. pp.
425–427; compare _id._, “Sacred Formulas of the Cherokees,” _Seventh
Annual Report of the Bureau of Ethnology_ (Washington, 1891), p. 329.

[502] H. Geurtjens, “Le Cérémonial des voyages aux Îles Keij,”
_Anthropos_, v. (1910) p. 352.

[503] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezan,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) pp. 466, 468.

[504] M. J. van Baarda, _op. cit._ p. 467.

[505] R. Southey, _History of Brazil_, ii. (London, 1817) p. 37.

[506] H. Oldenberg, _Die Religion des Veda_, p. 505; M. Bloomfield,
_Hymns of the Atharva-Veda_, p. 240; W. Caland, _Altindisches
Zauberritual_, p. 37.

[507] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 25 (separate reprint from the _Report of the British
Association for 1890_).

[508] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
624 _sq._

[509] J. Habbema, “Bijgeloof in de Praenger-Regentschappen,” _Bijdragen
tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, li. (1900)
p. 113.

[510] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden
in acht genomen bij het bouwen hunner huizen,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xlviii. (1904) pp. 380 _sq._

[511] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual
Report of the Bureau of Ethnology_ (Washington, 1891), p. 389.

[512] Spencer and Gillen, _Native Tribes of Central Australia_, p. 552.

[513] Spencer and Gillen, _op. cit._ p. 550.

[514] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 462.

[515] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_,
p. 146.

[516] J. Knebel, “Amulettes javanaises,” _Tijdschrift voor Indische
Taal- Land- en Volkenkunde_, xl. (1898) p. 506.

[517] _North Indian Notes and Queries_, ii. 215, No. 760; W. Crooke,
_Popular Religion and Folklore of Northern India_ (Westminster, 1896),
i. 261.

[518] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,
1621), p. 22.

[519] R. F. Kaindl, “Zauberglaube bei den Rutenen,” _Globus_, lxi.
(1892) p. 282.

[520] B. de Sahagun, _Histoire générale des choses de la
Nouvelle-Espagne_ (Paris, 1880), bk. iv. ch. 31, pp. 274 _sq._; E.
Seler, _Altmexikanische Studien_, ii. (Berlin, 1899) pp. 51 _sq._
(_Veröffentlichungen aus dem königlichen Museum für Völkerkunde_, vi.).

[521] J. Brand, _Popular Antiquities of Great Britain_, iii. 278 _sq._
(Bohn’s ed.).

[522] W. Henderson, _Folklore of the Northern Counties of England_, pp.
239 _sqq._; J. W. Wolf, _Niederländische Sagen_ (Leipsic, 1843), pp.
363–365.

[523] L. Strackerjan, _Aberglaube und Sagen aus dem Herzogthum
Oldenburg_, i. 100 _sq._ § 141; J. V. Grohmann, _Aberglauben und
Gebräuche aus Böhmen und Mähren_, p. 106 § 758, p. 205 § 1421; A.
Wuttke, _Der deutsche Volksaberglaube_,² pp. 126 _sq._ § 184; A.
Gittée, _De hand en de vingeren in het volksgeloof_, pp. 31 _sqq._
Compare Tettau und Temme, _Volkssagen Ostpreussens, Litthauens und
Westpreussens_, p. 266.

[524] Aelian, _Nat. Anim._ i. 38.

[525] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_,
p. 140. The custom of placing coins on the eyes of a corpse to prevent
them from opening is not uncommon. Its observance in England is
attested by the experienced Mrs. Gamp:—“When Gamp was summonsed to his
long home, and I see him a-lying in Guy’s Hospital with a penny piece
on each eye, and his wooden leg under his left arm, I thought I should
have fainted away. But I bore up” (C. Dickens, _Martin Chuzzlewit_, ch.
xix.).

[526] G. B. Grinnell, _Blackfoot Lodge Tales_, p. 238.

[527] C. Lumholtz, _Unknown Mexico_, i. 284.

[528] Father Lambert, in _Missions Catholiques_, xi. (1879) p. 43;
_id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp.
30 _sq._

[529] Hesiod, _Works and Days_, 750 _sqq._ But the lines are not free
from ambiguity. See F. A. Paley’s note on the passage.

[530] E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers,
1908), pp. 302 _sq._

[531] J. Campbell, _Travels in South Africa, Second Journey_ (London,
1822), ii. 206; Barnabas Shaw, _Memorials of South Africa_ (London,
1840), p. 66.

[532] E. Casalis, _The Basutos_, pp. 271 _sq._

[533] E. Casalis, _op. cit._ p. 272.

[534] Rev. James Macdonald, “Manners, Customs, Religions, and
Superstitions of South African Tribes,” _Journal of the Anthropological
Institute_, xx. (1891) p. 132.

[535] A. Leared, _Morocco and the Moors_ (London, 1876), p. 272.

[536] Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige
Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p. 27.

[537] M. Merker, _Rechtsverhältnisse und Sitten der Wadschagga_ (Gotha,
1902), p. 21 (_Petermanns Mitteilungen_, Ergänzungsheft, No. 138).

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

[539] H. Oldenberg, _Die Religion des Veda_, p. 505.

[540] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 484.

[541] H. Geurtjens, “Le Cérémonial des voyages aux Iles Keij,”
_Anthropos_, v. (1910) p. 352.

[542] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), pp. 472 _sq._

[543] E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers,
1908), pp. 244 _sq._

[544] _Journal of American Folk-lore_, xvii. (1904) p. 293, referring
to Hesketh Pritchard, _Through the Heart of Patagonia_ (London, 1902).

[545] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 25 (separate reprint from _Report of the British
Association for 1890_).

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

[547] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), p. 472.

[548] A. Jaussen, _Coutumes arabes au pays de Moab_ (Paris, 1908), p.
29.

[549] E. Poeppig, _Reise in Chile, Peru und auf dem Amazonenstrome_,
ii. 323.

[550] A. Thevet, _Cosmographie universelle_ (Paris, 1575), ii. 946
(980).

[551] A. Jaussen, “Coutumes arabes,” _Revue Biblique_, April 1903, p.
245; _id._, _Coutumes arabes au pays de Moab_, p. 36.

[552] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_,
p. 147.

[553] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 545
_sq._

[554] _Ibid._ pp. 494 _sq._

[555] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
344.

[556] Aelian, _Nat. Anim._ i. 42, 43, and 48.

[557] C. Lumholtz, _Unknown Mexico_, ii. 234.

[558] C. Lumholtz, _op. cit._ i. 290.

[559] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of
the Bureau of American Ethnology_ (Washington, 1900), part i. pp. 262,
284, 285, 306, 308.

[560] _Id._, _ib._ p. 262.

[561] _Id._, _ib._ p. 285.

[562] _Id._, _ib._ p. 266.

[563] _Id._, _ib._ p. 309.

[564] _Id._, _ib._ p. 309.

[565] J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), pp.
159 _sq._

[566] J. Mooney, _op. cit._ p. 308.

[567] Scholiast on Plato, _Theaetetus_, p. 160 A.

[568] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 483.

[569] M. J. van Baarda, _op. cit._ p. 534.

[570] E. Chavannes, _Documents sur les Tou-Kiue (Turcs) Occidentaux_
(St. Petersburg, 1903), p. 134.

[571] Aelian, _Nat. anim._ i. 38.

[572] A. Jaussen, _Coutumes arabes au pays de Moab_, p. 35.

[573] J. Dos Santos, _Eastern Ethiopia_, book i. ch. 20 (G. McCall
Theal, _Records of South-Eastern Africa_, vii. 224).

[574] One of these shells is exhibited in the Anthropological Museum at
Berlin, with a label explaining its use. I do not know to what species
it belongs. It appeared to me to be of a sort which may often be seen
on mantelpieces in England.

[575] M. J. van Baarda, _op. cit._ p. 468.

[576] The king was Iphiclus; the wise man was Melampus. See
Apollodorus, i. 9. 12; Eustathius on Homer, _Od._ xi. 292; Schol. on
Theocritus, iii. 43. The way in which the king’s impotence was caused
by the knife is clearly indicated by the scholiast, on Theocritus:
συνέβη ἐπενεγκεῖν αὐτὴν [scil. τὴν μάχαιραν] τοῖς μορίοις τοῦ παιδός.
In this scholium we must correct ἐκτέμνοντι . . . δένδρον into
ἐκτέμνοντι . . . ζῷα. Eustathius (_l.c._) quotes the scholium in this
latter form. The animals were rams, according to Apollodorus.

[577] A. C. Kruijt, “Het ijzer in Midden-Celebes,” _Bijdragen tot de
Taal- Land- en Volkenkunde van Nederlandsch-Indië_, liii. (1901) pp.
157 _sq._, 159.

[578] A. W. Nieuwenhuis, _Quer durch Borneo_, ii. (Leyden, 1907) p. 173.

[579] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part ii. p. 146.

[580] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp. 168,
282 _sq._, part ii. p. 188 (_Sacred Books of the East_, vols. xxix. and
xxx.). Compare Sonnerat, _Voyage aux Indes Orientales_ (Paris, 1782),
ii. 81; E. Thurston, _Ethnographic Notes in Southern India_ (Madras,
1906), p. 1. So among the Kookies of Northern Cachar in India the young
couple at marriage place each a foot on a large stone in the middle
of the village. See Lieut. R. Stewart, “Notes on Northern Cachar,”
_Journal of the Asiatic Society of Bengal_, xxiv. (1855) pp. 620 _sq._
In the old ruined church of Balquhidder in Perthshire there is an
ancient gravestone on which people used to stand barefoot at marriages
and baptisms. See _The Folk-lore Journal_, vi. (1888) p. 271.

[581] Father Abinal, “Astrologie Malgache,” _Missions Catholiques_, xi.
(1879) p. 482.

[582] _The First Nine Books of the Danish History of Saxo Grammaticus_,
translated by O. Elton (London, 1894), p. 16. The original runs thus:
_Lecturi regem veteres affixis humo saxis insistere suffragiaque
promere consueverant, subjectorum lapidum firmitate facti constantiam
ominaturi_ (_Historia Danica_, lib. i. p. 22, ed. P. E. Müller).

[583] Aristotle, _Constitution of Athens_, 7 and 55; Plutarch, _Solon_,
25; Pollux, viii. 86.

[584] Martin, “Description of the Western Islands of Scotland,” in
Pinkerton’s _Voyages and Travels_, iii. 657.

[585] Martin, _op. cit._ p. 646.

[586] Martin, _op. cit._ pp. 627 _sq._

[587] W. Munzinger, _Sitten und Recht der Bogos_ (Winterthur, 1859),
pp. 33 _sq._ For an Indian example of swearing on a stone see J. Eliot,
“Observations on the Inhabitants of the Garrow Hills,” _Asiatick
Researches_, iii. 30 _sq._ (8vo ed.). On the custom see further my
article, “Folk-lore in the Old Testament,” in _Anthropological Essays
presented to E. B. Tylor_ (Oxford, 1907), pp. 131 _sqq._

[588] Pausanias, iii. 22. 1; compare _id._ ii. 31. 4.

[589] Ptolemaeus, _Nova Historia_, in Photius, _Bibliotheca_, p. 153,
ed. I. Bekker; _id._ in _Mythographi Graeci_, ed. A. Westermann, p. 198.

[590] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
253 _sq._

[591] Spencer and Gillen, _op. cit._ p. 472.

[592] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,
1621), pp. 15, 16, 25

[593] Father Lambert, in _Missions Catholiques_, xii. (1880) pp. 273,
287, xxv. (1893) pp. 104–106, 116–118; _id._, _Mœurs et Superstitions
des Néo-Calédoniens_ (Nouméa, 1900), pp. 217, 218, 222, 292–304.
Compare Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,”
_Revue d’Ethnographie_, vii. (1889) pp. 114 _sq._ (whose account of the
stones is borrowed from Father Lambert).

[594] R. H. Codrington, _The Melanesians_ (Oxford, 1891), pp. 181–185.

[595] W. Ridgeway, _The Early Age of Greece_ (Cambridge, 1901), i.
330 _sq._; _id._, “The Origin of Jewellery,” _Report of the British
Association for 1903_ (meeting at Southport), pp. 815 _sq._

[596] _Orphica: Lithica_, 230 _sqq._, ed. G. Hermann. Pliny mentions
(_Nat. Hist._ xxxvii. 192) a white tree-stone (“_dendritis alba_”)
which, if buried under a tree that was being felled, would prevent the
woodman’s axe from being blunted.

[597] _Orphica: Lithica_, 189 _sqq._; compare Pliny, _Nat. Hist._
xxxvii. 162.

[598] W. Ridgeway, _The Early Age of Greece_, i. 330.

[599] J. G. von Hahn, _Albanesische Studien_, i. 158.

[600] K. Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855),
p. 92.

[601] _Orphica: Lithica_, 335 _sqq._ This was perhaps the
“dragon-stone” which was supposed to confer extraordinary sharpness
of vision on its owner. See Ptolemaeus Hephaestionis, _Nov. Hist._
v. p. 150, in Photius, _Bibliotheca_, ed. I. Bekker, p. 192 of A.
Westermann’s _Mythographi Graeci_.

[602] Pliny, _Nat. Hist._ xxxvii. 124.

[603] _Orphica: Lithica_, 320 _sq._

[604] J. G. von Hahn, _Albanesische Studien_, i. 158. On the magic of
precious stones see also E. Doutté, _Magie et religion dans l’Afrique
du Nord_, pp. 82 _sqq._

[605] _Adonis, Attis, Osiris_, Second Edition, pp. 361 _sqq._, 369
_sqq._

[606] E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 131
_sq._

[607] _The G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp.
43, 285 _sq._, part ii. pp. 47 _sq._, 193 _sqq._ (_Sacred Books of the
East_, vols. xxix. and xxx.). In the last passage the address to the
star is fuller and more explicit. A part of it runs thus:—“He who knows
thee (the polar star) as the firm, immovable Brahman with its children
and with its grandchildren, with such a man children and grandchildren
will firmly dwell, servants and pupils, garments and woollen blankets,
bronze and gold, wives and kings, food, safety, long life, glory,
renown, splendour, strength, holy lustre, and the enjoyment of food.
May all these things firmly and immovably dwell with me!”

[608] P. Sébillot, _Légendes, croyances et superstitions de la mer_
(Paris, 1886), i. 136.

[609] P. Sébillot, _op. cit._ i. 135.

[610] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 499.

[611] Pliny, _Nat. Hist._ ix. 42.

[612] _Ibid_. ii. 220.

[613] Philostratus, _Vit. Apollon._ v. 2.

[614] P. Sébillot, _Légendes, croyances et superstitions de la mer_, i.
132.

[615] P. Sébillot, _op. cit._ i. 129–132; M. E. James in _Folklore_,
ix. (1898) p. 189.

[616] Dickens, _David Copperfield_, chap. xxx.

[617] W. Henderson, _Folklore of the Northern Counties of England_
(London, 1879), p. 58.

[618] _Henry V._ Act ii. Scene 3.

[619] Rev. C. Harrison, “Religion and Family among the Haidas,”
_Journal of the Anthropological Institute_, xxi. (1892) pp. 17 sq.

[620] C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für
Ethnologie_, ix. (1877) p. 179.

[621] A. W. Howitt, _Native Tribes of South-East Australia_, p. 465.

[622] J. J. M. de Groot, _The Religious System of China_, i. 60–63.
Among the hairpins provided for a woman’s burial is almost always one
which is adorned with small silver figures of a stag, a tortoise, a
peach, and a crane. These being emblems of longevity, it is supposed
that the pin which is decorated with them will absorb some of their
life-giving power and communicate it to the woman in whose hair it is
ultimately to be fastened. See De Groot, _op. cit._ i. 55–57.

[623] J. J. M. de Groot, _op. cit._ iii. 977.

[624] J. J. M. de Groot, _op. cit._ iii. 1043 _sq._

[625] _Mission Pavie, Indo-Chine, 1879–1895, Géographie et voyages_,
i. (Paris, 1901) pp. 35–37. The kind of optical illusion which this
mock execution was intended to expiate is probably caused by a mist or
exhalation rising from damp ground.

[626] N. Adriani en A. C. Kruijt, “Van Posso naar Parigi,
Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xlii. (1898) p. 524.

[627] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual
Report of the Bureau of Ethnology_ (Washington, 1891), p. 352; _id._ in
_Nineteenth Annual Report, etc._, part i. (Washington, 1900) p. 295.

[628] _Relations des Jésuites_, 1642, pp. 86 _sq._ (Canadian reprint).

[629] W. Ellis, _History of Madagascar_, i. 454 _sqq._; Father Abinal,
“Astrologie Malgache,” _Missions Catholiques_, xi. (1879) pp. 432–434,
481–483. Compare J. B. Piolet, _Madagascar et les Hovas_ (Paris, 1895),
pp. 72 _sq._

[630] The principles of contagious magic are lucidly stated and
copiously illustrated by Mr. E. S. Hartland in the second volume of his
_Legend of Perseus_ (London, 1895).

[631] Meantime I may refer the reader to _The Golden Bough_, Second
Edition, i. 367 _sqq._

[632] R. Parkinson, _Dreissig Jähre in der Südsee_ (Stuttgart, 1907),
pp. 118 _sq._

[633] As to the diffusion of this custom in Australia see above, p. 97.

[634] See pp. 97 _sqq._

[635] F. Bonney, “On some Customs of the Aborigines of the River
Darling, New South Wales,” _Journal of the Anthropological Institute_,
xiii. (1884) p. 128. For the practice of some Victorian tribes see
above, p. 98.

[636] A. W. Howitt, in _Journal of the Anthropological Institute_,
xiii. (1884) pp. 456 _sq._; _id._, _Native Tribes of South-East
Australia_, p. 561.

[637] A. W. Howitt, in _Journal of the Anthropological Institute_, xvi.
(1887) p. 55, xx. (1891) p. 81; _id._, _Native Tribes of South-East
Australia_, pp. 561 _sq._

[638] A. W. Howitt, in _Journal of the Anthropological Institute_, xx.
(1891) pp. 80 _sq._; _id._, _Native Tribes of South-East Australia_,
pp. 655 _sq._

[639] Father Porte, “Les Reminiscences d’un missionnaire du
Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 312.

[640] Charlotte Latham, “West Sussex Superstitions lingering in 1868,”
_Folklore Record_, i. (1878) p. 44.

[641] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 330, § 526;
F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 307; E. Krause,
in _Zeitschrift für Ethnologie_, xv. (1883) p. 79; J. Vonbun,
_Volkssagen aus Vorarlberg_, p. 67; J. W. Wolf, _Beiträge zur
deutschen Mythologie_, i. p. 208, §§ 37, 39; G. Lammert, _Volksmedizin
und medizinischer Aberglaube in Bayern_, p. 128; H. Prahn, “Glaube
und Brauch in der Mark Brandenburg,” _Zeitschrift des Vereins für
Volkskunde_, i. (1891) p. 193; H. Raff, “Aberglaube in Bayern,” _ibid._
viii. (1898) p. 400; R. Andree, _Braunschweiger Volkskunde_ (Brunswick,
1896), p. 213. Compare J. V. Grohmann, _Aberglauben und Gebräuche aus
Böhmen und Mähren_, p. 169, § 1197.

[642] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 546.

[643] S. Weissenberg, “Kinderfreud und -leid bei den südrussischen
Juden,” _Globus_, lxxxiii. (1903) p. 317.

[644] W. Wyatt Gill, _Jottings from the Pacific_, pp. 222 _sq._ On
the use of roof-thatch in superstitious ceremonies see W. Caland,
_Altindisches Zauberritual_, pp. 82 n.² 182 _sq._ In the present case
the virtue of the thatch clearly depends on its harbouring rats. Some
Dravidian tribes forbid a menstruous woman to touch the house-thatch
(W. Crooke, _Popular Religion and Folklore of Northern India_,
Westminster, 1896, i. 269).

[645] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen
Selebes en Papua_, p. 176.

[646] Riedel, _op. cit._ p. 75.

[647] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,”
_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede
Serie, x. (1893) p. 822.

[648] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” _Globus_,
xlviii. No. 12, p. 200.

[649] B. de Sahagun, _Histoire générale des choses de la Nouvelle
Espagne_, pp. 316 _sq._

[650] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p.
510, § 415.

[651] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, p. 111, § 822.

[652] A. A. Perera, “Glimpses of Cinghalese Social Life,” _Indian
Antiquary_, xxxii. (1903) p. 435.

[653] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, pp. 55 at top, p. 111, § 825. Mr. A. P. Goudy kindly
translated the Czech words for me.

[654] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in
Berlin,” _Zeitschrift für Ethnologie_, xv. (1883) p. 84.

[655] J. Dawson, _Australian Aborigines_, p. 39.

[656] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of
the Bureau of American Ethnology_ (Washington, 1900), part i. p. 266.

[657] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 20.

[658] 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. 308.

[659] J. V. Grohmann, _op. cit._ p. 111, § 823; A. Wuttke, _Der
deutsche Volksaberglaube_,² p. 330, § 527.

[660] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
593.

[661] Rasmussen, _Additamenta ad historiam Arabum ante Islamismum_, p.
64.

[662] L’Abbé B. Chémali, “Naissance et premier âge au Liban,”
_Anthropos_, v. (1910) p. 745.

[663] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), p. 68.

[664] R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_²
(London, 1870), p. 184.

[665] Elsdon Best, quoted by W. H. Goldie, “Maori Medical Lore,”
_Transactions and Proceedings of the New Zealand Institute_, xxxvii.
(1904) pp. 94 _sq._

[666] George Bennett, _Wanderings in New South Wales, Batavia, Pedir
Coast, Singapore and China_ (London, 1834), i. 128, note*. As to
_fenua_ or _whenua_ in the sense of “placenta” and “land,” see E.
Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington, N.Z.,
1891), pp. 620 _sq._

[667] E. J. Eyre, _Journals of Expeditions of Discovery into Central
Australia_, ii. 323.

[668] G. F. Moore, _Descriptive Vocabulary of the Language in Common
Use amongst the Aborigines of Western Australia_, p. 9 (published
along with the author’s _Diary of Ten Years’ Eventful Life of an Early
Settler in Western Australia_, London, 1884, but paged separately).

[669] Spencer and Gillen, _Native Tribes of Central Australia_, p. 467.

[670] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
607.

[671] Spencer and Gillen, _op. cit._ p. 608. The writers add that the
child has no special connexion with the tree in after years. We may
suspect that such a connexion did exist in former times.

[672] W. E. Roth, _North Queensland Ethnography_, Bulletin No. 5
(Brisbane, 1903), p. 18. As to the mode of determining where the soul
of the child has dwelt since its last incarnation, see above, pp. 99
_sq._

[673] K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den
Bismarck-Archipel_, 1897, pp. 92; M. Krieger, _Neu-Guinea_, p. 165.

[674] The Rev. Lorimer Fison, in a letter to me dated May 29, 1901.

[675] Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse
auf Ponape,” _Ethnologisches Notizblatt_, ii. (Berlin, 1901) p. 10.

[676] R. Parkinson, “Beiträge zur Ethnologie der Gilbertinsulaner,”
_Internationales Archiv für Ethnographie_, ii. (1889) p. 35. In these
islands the children of well-to-do parents are always adopted by other
people as soon as they are weaned. See _ib._ p. 33.

[677] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 461.

[678] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,”
_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede
Serie, x. (1893) pp. 816 _sq._ Compare J. G. F. Riedel, _De sluik-en
kroesharige rassen tusschen Selebes en Papua_, p. 236.

[679] J. G. F. Riedel, _op. cit._ p. 354.

[680] Riedel, _op. cit._ p. 303.

[681] Riedel, _op. cit._ p. 208.

[682] Riedel, _op. cit._ pp. 23, 135, 236, 328, 391, 417, 449, 468.

[683] Riedel, _op. cit._ p. 135.

[684] Riedel, _op. cit._ p. 391.

[685] Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en
gebruiken, etc., der bevolking van de eilanden Saparoea, Haroekoe,
Noessa Laut,” etc., _Tijdschrift voor Neêrlands Indië_, Batavia, 1843,
dl. ii. pp. 523–526. The customs and beliefs on this subject in the
adjoining island of Amboyna seem to be identical. See J. G. F. Riedel,
_op. cit._ pp. 73 _sq._ According to Riedel, if the pot with the
afterbirth does not sink in the water, it is a sign that the wife has
been unfaithful.

[686] Riedel, _op. cit._ p. 326.

[687] N. Adriani and A. C. Kruijt, “Van Posso naar Parigi,
Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xlii. (1898) pp. 434 _sq._ In Parigi after a
birth the _kindspek_ (?) is wrapt in a leaf and hung in a tree at some
distance from the house. For the people think that if it were burned,
the child would die (_ibid._ p. 434).

[688] N. Adriani and A. C. Kruijt, “Van Posso naar Mori,”
_Mededeelingen van wege het Nederl. Zendelinggenootschap_, xliv. (1900)
pp. 161 _sq._

[689] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de
Toboengkoe en de Tomori,” _ibid._ p. 218.

[690] _Id., ib._ p. 236.

[691] B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_
(The Hague, 1875), pp. 57–60.

[692] G. Heijmering, “Zeden en gewoonten op het eiland Timor,”
_Tijdschrift voor Neêrland’s Indië_, 1845, pp. 279 _sq._

[693] J. H. Letteboer, “Eenige aanteekeningen omtrent de gebruiken bij
zwangerschap en geboorte onder de Savuneezen,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 47.

[694] G. Heijmering, “Zeden en gewoonten op het eiland Rottie,”
_Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 637 _sq._

[695] J. G. F. Riedel, _The Island of Flores_, p. 7 (reprinted from the
_Revue Coloniale Internationale_).

[696] Julius Jacobs, _Eenigen tijd onder de Baliërs_ (Batavia, 1883),
p. 9.

[697] C. F. Winter, “Instellingen, gewoonten en gebruiken der Javanen
te Soerakarta,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. i. pp.
695 _sq._; P. J. Veth, _Java_, i. (Haarlem, 1875) pp. 639 _sq._; C.
Poensen, “Iets over de kleeding der Javanen,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xx. (1876) p. 281.

[698] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden
in acht genomen bij de verzorging en opvoeding bunner kinderen,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix.
(1905) pp. 254 _sq._

[699] P. J. Veth, _Java_, i. 231.

[700] H. Ris, “De onderafdeeling klein Mandailing Oeloe en Pahantan en
hare Bevolking met uitzondering van de Oeloes,” _Bijdragen tot de Taal-
Land- en Volkenkunde van Nederlandsch-Indië_, xlvi. (1896) p. 504.

[701] A. L. Heyting, “Beschrijving der onderafdeeling Groot Mandeling
en Batang-Natal,” _Tijdschrift van het Nederlandsch Aardrijkskundig
Genootschap_, Tweede Serie, xiv. (1897), p. 292.

[702] J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p.
493.

[703] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_
(Leyden, 1882), p. 267.

[704] M. Joustra, “Het leven, de zeden en gewoonten der Bataks,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi.
(1902) pp. 407 _sq._ The transferable soul is in Batta _tendi_, in
Malay _sumangat_. Mr. Joustra thinks that the placenta is, in the
opinion of the Battas, the original seat of this soul.

[705] J. H. Neumann, “De _tĕndi_ in verband met Si Dajang,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,
xlviii. (1904) p. 102.

[706] A. H. F. J. Nusselein, “Beschrijving van het landschap Pasir,”
_Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_,
lviii. (1905) pp. 537 _sq._

[707] E. Thurston, _Castes and Tribes of Southern India_, iv. 370.

[708] P. R. T. Gurdon, _The Khasis_ (London, 1907), pp. 124 _sq._

[709] N. Annandale, “Customs of the Malayo-Siamese,” _Fasciculi
Malayenses_, Anthropology, part ii. (a) (May 1904) p. 5.

[710] J. J. M. de Groot, _The Religious System of China_, iv. (Leyden,
1901) pp. 396 _sq._

[711] H. von Siebold, _Ethnologische Studien über die Aino_ (Berlin,
1881), p. 32.

[712] Ph. Paulitschke, _Ethnographie Nordost Afrikas: die materielle
Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 192.

[713] J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
pp. 33, 45, 46, 63, 76; _id._ “Kibuka, the War God of the Baganda,”
_Man_, vii. (1907) pp. 164 _sq._ In the former of these two accounts
Mr. Roscoe speaks of the placenta, not the navel-string, as the “twin”
(_mulongo_).

[714] Garcilasso de la Vega, _Royal Commentaries of the Yncas_, bk. ii.
ch. 24, vol. i. p. 186, Markham’s translation.

[715] B. de Sahagun, _Histoire générale des choses de la Nouvelle
Espagne_, p. 310; compare pp. 240, 439, 440 (Jourdanet and Simeon’s
translation).

[716] _Relations des Jésuites_, 1639, p. 44 (Canadian reprint).

[717] J. Teit, “The Thompson Indians of British Columbia,” pp. 304
_sq._ (_Memoir of the American Museum of Natural History, The Jesup
North Pacific Expedition_, vol. i. part iv.).

[718] Fr. Boas in _Eleventh Report on the North-Western Tribes of
Canada_, p. 5 (separate reprint from the _Report of the British
Association for 1896_).

[719] J. Mooney, “The Indian Navel Cord,” _Journal of American
Folk-lore_, xvii. (1904) p. 197.

[720] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, iv. 2,
p. 346.

[721] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in
Berlin und nächster Umgebung,” _Zeitschrift für Ethnologie_, xv. (1883)
p. 84.

[722] F. Chapiseau, _Le Folk-lore de la Beauce et du Perche_ (Paris,
1902), ii. 16.

[723] R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und
Galizien,” _Globus_, lxi. (1892) p. 282.

[724] A. Kuhn, _Märkische Sagen und Märchen_ (Berlin, 1843), pp. 379
_sq._

[725] J. C. Atkinson, in _County Folklore_, ii. (London, 1901) p. 68.

[726] A. _Wuttke, Der deutsche Volksaberglaube_,² § 305, p. 203; H.
Ploss, _Das Kind_,² i. 12 _sqq._

[727] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728, note 1. As to the East
Indian belief see above, pp. 187 _sq._

[728] M. Bartels, “Islandischer Brauch und Volksglaube in Bezug auf die
Nachkommenschaft,” _Zeitschrift für Ethnologie_, xxxii. (1900) pp. 70
_sq._

[729] Aelius Lampridius, _Antoninus Diadumenus_, 4; J. Grimm, _loc.
cit._; H. Ploss, _Das Kind_,² i. pp. 13, 14.

[730] Spencer and Gillen, _Native Tribes of Central Australia_, p. 135.

[731] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728 _sq._, iii. 266 _sq._;
M. Bartels, _op. cit._ p. 70. Grimm speaks as if it were only the caul
which became a _fylgia_. I follow Dr. Bartels.

[732] Meantime I may refer to _The Golden Bough_, Second Edition,
iii. 350 _sqq._ For other superstitions concerning the afterbirth and
navel-string see H. Ploss, _Das Kind_,² i. 15 _sqq._, ii. 198 _sq._
The connexion of these parts of the body with the idea of the external
soul has already been indicated by Mr. E. Crawley (_The Mystic Rose_,
London, 1902, p. 119).

[733] Pliny, _Nat. Hist._ xxviii. 36.

[734] R. H. Codrington, _The Melanesians_ (Oxford, 1891), p. 310.

[735] Fr. Boas, “The Social Organization and the Secret Societies of
the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_,
p. 440.

[736] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 25 (separate reprint from the _Report of the British
Association for 1890_).

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

[738] Francis Bacon, _Natural History_, cent. x. § 998. Compare J.
Brand _Popular Antiquities_, iii. 305, quoting Werenfels. In Dryden’s
play _The Tempest_ (Act v. Scene 1) Ariel directs Prospero to anoint
the sword which wounded Hippolito and to wrap it up close from the air.
See Dryden’s _Works_, ed. Scott, vol. iii. p. 191 (first edition).

[739] W. W. Groome, “Suffolk Leechcraft,” _Folklore_, vi. (1895) p.
126. Compare _County Folklore: Suffolk_, edited by Lady E. C. Gurdon,
pp. 25 _sq._ A like belief and practice occur in Sussex (C. Latham,
“West Sussex Superstitions,” _Folklore Record_, i. 43 _sq._). See
further E. S. Hartland, _The Legend of Perseus_, ii. 169–172.

[740] “Death from Lockjaw at Norwich,” _The Peoples Weekly Journal for
Norfolk_, July 19, 1902, p. 8.

[741] F. N. Webb, in _Folk-lore_, xvi. (1905) p. 337.

[742] C. Partridge, _Cross River Natives_ (London, 1905), p. 295.

[743] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 305, compare
277.

[744] H. Pröhle, _Harzbilder_ (Leipsic, 1855), p. 82.

[745] J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 225, § 282.

[746] Bavaria, _Landes- und Volkskunde des Königreichs Bayern_, iv.
1, p. 223. A further recommendation is to stroke the wound or the
instrument with a twig of an ash-tree and then keep the twig in a dark
place.

[747] Spencer and Gillen, _Native Tribes of Central Australia_, p. 250.

[748] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 302; W. Kolbe,
_Hessische Volks- Sitten und Gebräuche im Lichte der heidnischen
Vorzeit_ (Marburg, 1888), p. 87.

[749] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen,
Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft
in Wien_, xxxii. (1902) p. 287.

[750] M. J. Erdweg, _loc. cit._

[751] B. Hagen, _Unter den Papua’s_ (Wiesbaden, 1899), p. 269.

[752] A. W. Howitt, “On Australian Medicine Men,” _Journal of the
Anthropological Institute_, xvi. (1887) pp. 28 _sq._; _id._, _Native
Tribes of South-East Australia_, pp. 363–365.

[753] B. T. Somerville, “Notes on some Islands of the New Hebrides,”
_Journal of the Anthropological Institute_, xxiii. (1894) p. 19.

[754] Theocritus, _Id._ ii. 53 _sq._ Similarly the witch in Virgil
(_Eclog._ viii. 92 _sqq._) buries under her threshold certain personal
relics (_exuviae_) which her lover had left behind.

[755] Tettau und Temme, _Volkssagen Ostpreussens, Litthauens und
Westpreussens_ (Berlin, 1837), pp. 283 _sq._ For more evidence of the
same sort see E. S. Hartland, _Legend of Perseus_, ii. 86 _sqq._

[756] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_,
pp. 245 _sq._; A. Kuhn, _Sagen, Gebräuche und Märchen aus Westfalen_,
ii. 192; _id._, _Die Herabkunft des Feuers_,² pp. 200 _sq._; W.
Mannhardt, _Die Götterwelt der deutschen und nordischen Völker_, i.
203 note. Compare Montanus, _Die deutsche Volksfeste, Volksbräuche und
deutscher Volksglaube_, p. 117.

[757] Fison and Howitt, _Kamilaroi and Kurnai_, p. 250; A. W. Howitt,
“On Australian Medicine Men,” _Journal of the Anthropological
Institute_, xvi. (1887) pp. 26 _sq._; _id._, _Native Tribes of
South-East Australia_, pp. 366 _sq._ According to one account a cross
should be made in the footprint with a piece of quartz, and round
the footprint thus marked the bones of kangaroos should be stuck in
the ground. See R. Brough Smyth, _Aborigines of Victoria_, i. 476
_sq._ These and many of the following examples were cited by me in
_Folklore_, i. (1890) pp. 157 _sqq._ For more instances of the same
sort see E. S. Hartland, _The Legend of Perseus_, ii. (London, 1895)
78–83.

[758] Spencer and Gillen, _Native Tribes of Central Australia_, p. 541.

[759] _Id._, _Northern Tribes of Central Australia_, pp. 340 _sq._

[760] R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907),
p. 605.

[761] Elsdon Best, “Spiritual Concepts of the Maori,” _Journal of the
Polynesian Society_, ix. (1900) p. 196.

[762] Basil C. Thomson, _Savage Island_ (London, 1902), p. 97.

[763] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 512.

[764] L. Hearn, _Glimpses of unfamiliar Japan_ (London, 1894), ii. 604.

[765] F. Mason, “On Dwellings, Works of Art, Laws, etc., of the
Karens,” _Journal of the Asiatic Society of Bengal_, xxxvii. (1868)
part ii. p. 149.

[766] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), ii. 280.

[767] _Id._, _Tribes and Castes of the North-Western Provinces and
Oudh_, ii. 221.

[768] M. Bloomfield, _Hymns of the Atharva-Veda_, p. 295; W. Caland,
_Altindisches Zauberritual_, pp. 162 _sq._

[769] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p.
173.

[770] Josaphat Hahn, “Die Ovaherero,” _Zeitschrift der Gesellschaft für
Erdkunde zu Berlin_, iv. (1869) p. 503.

[771] H. Schinz, _Deutsch-Südwest-Afrika_, pp. 313 _sq._

[772] A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 94.

[773] J. Teit, “The Shuswap” (Leyden and New York, 1909) p. 613
(_Memoir of the American Museum of Natural History, The Jesup North
Pacific Expedition_, vol. ii. part vii.).

[774] E. Doutté, _Magie et religion dans l’Afrique du Nord_, p. 59.

[775] K. Bartsch, _Sagen, Märchen und Gebräuche aus Meklenburg_, ii.
329 _sq._, §§ 1597, 1598, 1601^a.

[776] J. L. M. Noguès, _Les Mœurs d’autrefois en Saintonge et en
Aunis_ (Saintes, 1891), pp. 169 _sq._; C. de Mensignac, _Recherches
ethnographiques sur la salive et le crachat_ (Bordeaux, 1892), p. 45
note.

[777] _County Folklore: Suffolk_, edited by Lady E. C. Gurdon, p. 201.

[778] Josaphat Hahn, _loc. cit._; K. Bartsch, _op. cit._ ii. 330,
334, §§ 1599, 1611^{abc}, compare p. 332, § 1607; R. Andree,
_Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic,
1889), pp. 8, 11.

[779] K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_,
p. 558.

[780] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, p. 200, § 1402.

[781] Tettau and Temme, _Die Volkssagen Ostpreussens, Litthauens und
Westpreussens_, p. 267; A. Bezzenberger, _Litauische Forschungen_
(Göttingen, 1882), p. 69.

[782] K. Bartsch, _op. cit._ ii. 330, § 1599.

[783] Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen
Gesellschaft zu Dorpat_, vii. (1872) p. 79.

[784] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 165.

[785] Saxo Grammaticus, _Historia Danica_, i. p. 40, ed. P. E. Müller