Chapter XXV: Conclusion (5)

[795] The march of the Israelitish host around Jericho on seven successive days, one of which must have been the Sabbath, if that institution as a weekly rest day was then known to them, would have been a profanation of the Sabbath according to later ideas. See _Joshua_, vi, 4, 14-15; compare Tertullian, _Adversus Judæos_, 4. But this account may contain a reminiscence of a period of Hebrew history when the week, either lunar or periodic, had not become established in Israel.

[796] _Numbers_, xxviii, 11-15; _Ezekiel_, xlvi, 4-6; compare 1 _Chronicles_, xxiii, 31; 2 _Chronicles_, ii, 4, viii, 13, xxxi, 3; _Ezra_, iii, 5; _Nehemiah_, x, 33.

[797] _Leviticus_, xxiii, 24; compare _Numbers_, xxix, 1; _Nehemiah_, viii, 2, 9-12. But see above, p. 82.

[798] _Deuteronomy_, v, 14; _Exodus_, xxiii, 12.

[799] _Exodus_, xx, 8-11.

[800] _Ibid._, xxxiv, 21.

[801] _Exodus_, xvi, 29. On this text Dositheus, the founder of an ascetic Samaritan sect, is said to have based the requirement that, in whatever habit, place, or posture the Sabbath found a man, in this he was to continue till the close of the sacred festival; if he was found sitting, he must sit still all the day, or, if reclining, he must lie down all the day (Origen, _De principiis_, iv, 1, 17). S. Reinach wittily compares the Dosithean injunction to the practice of various animals, which, when in danger and unable to flee, _fait le mort_ (“Le sabbat hébraïque,” _Cultes, mythes, et religions_, Paris, 1906-1912, ii, 444). For some mediæval stories illustrating the rule of absolute repose on the Sabbath, see R. Basset, “L’observation du sabbat,” _Revue des traditions populaires_, 1893, viii, 250-254.

[802] _Exodus_, xxxv, 3.

[803] _Ibid._, xvi, 23. The rules forbidding the lighting of fires and cooking on the Sabbath were very strictly observed by the Essenes (Josephus, _Bellum Judaicum_, ii, 8). In the _Mishna_ (_Shabbāth_, iv, 1) the prohibition to bake and boil on the Sabbath is interpreted to mean that food may be kept hot on the Sabbath, provided its existing heat is not increased, which would be “boiling.” Hence the food must be put only into such substances as would maintain but not increase the heat. The prohibition to kindle a fire on the Sabbath was naturally extended to one of extinguishing a fire, as well as lights and lamps (_ibid._, xvi, 6). In mediæval times Rabbi Solomon ben Adret had a lock affixed to his stove, and kept the key over the Sabbath to prevent his too-considerate housemaid from lighting a fire on Saturdays (I. Abrahams, _Jewish Life in the Middle Ages_, London, 1896, p. 83). On the modern Jewish custom of kindling lights at the arrival and departure of the Sabbath see M. Friedmann, “The Sabbath Light,” _Jewish Quarterly Review_, 1891, iii, 707-721.

[804] Above, p. 232 _and_ _n._³

[805] F. J. Chabas, _Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870, pp. 46, 68; Sir G. Maspero, _New Light on Ancient Egypt_,² London, 1909, pp. 130 _sq._

[806] Above, pp. 9, 12, 15, 16, 20, 41, etc.

[807] E. Westermarck, _Origin and Development of the Moral Ideas_, ii, 305.

[808] For a collection of the ethnographic evidence, see Sir J. G. Frazer, “On Certain Burial Customs as Illustrative of the Primitive Theory of the Soul,” _Journal of the Anthropological Institute_, 1885, xv, 90; _idem_, _The Magic Art and the Evolution of Kings_, London, 1911, ii, 267 _n._⁴; E. S. Hartland, “Death and Disposal of the Dead (Introductory and Primitive),” Hastings’s _Encyclopædia of Religion and Ethics_, iv, 439.

[809] E. Westermarck, “The Principles of Fasting,” _Folklore_, 1908, xviii, 397 _sqq._; _idem_, _Moral Ideas_, ii, 293 _sqq._

[810] Above, pp. 15, 17, 39, 44, etc.

[811] Compare M. Jastrow, in _American Journal of Theology_, 1898, ii, 324 _sqq._; Westermarck, _op. cit._, ii, 310 _sq._

[812] _Ecclesiastical Polity_, v, 72.

[813] _De vita sua_, 54.

[814] Suetonius, _Divus Augustus_, 76; Strabo, _Geographica_, xvi, 2, 40; Martial, _Epigrammata_, iv, 4; Justin, xxxvi, 2. Justin speaks of the Sabbath as having been consecrated as a fast day to commemorate a seven days’ fast of the Israelites in the deserts of Arabia.

[815] Above, pp. 81 _sqq._

[816] _Judith_, viii, 6; _Schulchan Aruch_, i, 91 _sq._

[817] The Talmud (_Tractate Pesachim_, 105 a) indicates that some superstitions attached to the afternoon of the Sabbath as a dangerous time for the consumption of food. During the early Middle Ages Jews in northern France, Lorraine, and Germany, but not in Provence, Narbonne, or Spain, refrained from eating and drinking on Sabbath afternoons. See D. Kaufmann, “Was the Custom of Fasting on Sabbath Afternoon Part of the Early Anglo-Jewish Ritual?” _Jewish Quarterly Review_, 1894, vi, 754-756.

[818] _Leviticus_, xxv, 4. This law was occasionally productive of great distress (1 _Maccabees_, vi, 48, 53; compare Josephus, _Antiquitates Judaicæ_, xiv, 16, 2).

[819] _Leviticus_, xxv, 21.

[820] _Exodus_, xxiii, 11.

[821] _Leviticus_, xxv, 11. Whether the Jubilee was celebrated after forty-eight years or after forty-nine years is a problem incapable of solution from the Old Testament evidence. As Schiaparelli has well shown (_Astronomy in the Old Testament_, pp. 146 _sqq._), the twenty-fifth chapter of _Leviticus_ combines two systems of rules which are not only different but actually irreconcilable with each other, the septennial system of the Sabbatical Year and the Jubilee system of fifty years.

[822] _Exodus_, xxxi, 14; for a similar regulation see _ibid._, xxxv, 2.

[823] _Numbers_, xv, 32-36. The comments of Philo Judæus on this passage are interesting, if not illuminating (_Vita Mosis_, iii, 27-28).

[824] _Jeremiah_, xvii, 19-27; _Ezekiel_, xx, 13, 16, 21, 24, xxii, 8, 26, xxiii, 38.

[825] _Nehemiah_, x, 31, xiii, 15-16. The use of the Sabbath Day for marketing is paralleled by the Mohammedan observance of _jum‘a_ (above, p. 206).

[826] _Isaiah_, lvi, 2 _sq._, lviii, 13.

[827] T. K. Cheyne, _Jewish Religious Life after the Exile_, New York, 1898, p. 66; C. G. Montefiore, _Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Hebrews_,² London, 1893, pp. 229 _sq._, 338 _sq._; Wellhausen, _Prolegomena_,⁶ p. 110; W. R. Smith, “Sabbath,” _Encyclopædia Britannica_,⁹ xxi, 124; K. Marti, _Das Dodekapropheton_, Tübingen, 1904, p. 26.

[828] Compare E. G. Hirsch; “Sabbath,” in _Jewish Encyclopedia_, x, 590; Bohn, _Der Sabbat im Alten Testament_, pp. 8 _sqq._, 89 _sqq._

[829] M. Jastrow, in _American Journal of Theology_, 1898, ii, 324 _n._⁴⁷ _idem_, _Hebrew and Babylonian Traditions_, p. 162. The Old Testament contains at least one reference to a lucky day (1 _Samuel_, xxv, 8). Among modern Jews no marriages are celebrated during the period between Passover and Pentecost. The origin of the superstition is unknown, but its antiquity may be judged from the fact that in the 8th century A.D. the rabbis themselves were unable to account for it (Abrahams, _op. cit._, p. 184). By the Romans May was considered an unlucky month for marriage, a belief which Ovid (_Fasti_, v, 489-490) connects with the celebration of the Lemuria in May. Compare Plutarch, _Quæstiones Romanæ_, 86. The superstition, as is well known, has descended to our own time.

[830] The principal regulations in the _Mishna_ are well summarized by E. Schürer, _History of the Jewish People in the Time of Christ_, div. ii, vol. ii, 96-105. For the rigorous rules observed by the Covenanters of Damascus, a Jewish sect whose history has been only lately recovered, see G. F. Moore, in _Harvard Theological Review_, 1911, iv, 346 _sq._

[831] 1 _Maccabees_, ii, 31 _sqq._; 2 _Maccabees_, v, 25-26, vi, 11, viii, 26; Josephus, _Antiquitates Judaicæ_, xii, 62. Plutarch refers to the Jews who allowed their enemies to rear scaling ladders and make themselves masters of their walls, and “so lay still until they were caught like so many trout in the dragnet of their own superstition” (_De superstitione_, 8).

[832] Above, pp. 97 _sq._

[833] _Isaiah_, lviii, 13.

[834] _Luke_, xiv, 1-24.

[835] Augustine, _In comm. ad Psalm. xcii_ (_Nicene and Post-Nicene Fathers of the Christian Church_, viii, 453). This passage, with others in a similar strain, from St. Chrysostom, Prudentius, and Theodoret, is adduced by the learned ecclesiastical historian Joseph Bingham (_Antiquities of the Christian Church_, London, 1838-1840, vii, 32 _sqq._).

[836] Plutarch, _Quæstiones conviviales_, iv, 6, 2.

[837] S. Schechter, in _Jewish Quarterly Review_, 1891, iii, 763; compare _idem_, _Studies in Judaism_, New York, 1896, pp. 244 _sqq._, and Israel Abrahams, _Jewish Life in the Middle Ages_, London, 1896, p. 12, 24, 373 _sq._ See further J. Mann, “The Observance of the Sabbath and the Festivals in the First Two Centuries of the Current Era, according to Philo, Josephus, the New Testament, and the Rabbinic Sources,” _Jewish Review_, 1914, iv, 433-456.

[838] Above, pp. 244 _sq._

[839] _De opificio mundi_, 30; compare _idem_, _Vita Mosis_, ii, 4.

[840] _Contra Apionem_, ii, 40.

[841] Compare Juvenal, _Satiræ_, xiv, 105-106 (with J. B. Mayor’s commentary); Tertullian, _Apologeticus_, 16; _idem_, _Ad nationes_, i, 13.

[842] Above, p. 220.

[843] In the New Testament such phrases as ἐν δὲ μιᾷ τῶν σαββάτων (_Acts_, xx, 7) and κατὰ μίαν σαββάτου (1 _Corinthians_, xvi, 2; compare _Matthew_, xxviii, 1; _Mark_, xvi, 2; _Luke_, xxiv, 1; _John_, xx, 1, 19) refer to Sunday as “the first day of the week.” An equivalent expression, πρώτῃ σαββάτου, is also found (_Mark_, xvi, 9). The designation of Sunday as the Lord’s Day—ἡ κυριακὴ ἡμέρα—occurs in a single New Testament passage (_Revelation_, i, 10). Some critics hold that the author of the _Apocalypse_ was referring here, not to Sunday but to the day of Judgment, called elsewhere ἡ ἡμέρα ἡ μεγάλη “the great day” (_ibid._, vi, 17, xvi, 14).

[844] _Acts_, xx, 7; 1 _Corinthians_, xvi, 2; compare _John_, xx, 26.

[845] _Epistola Barnabæ_, 15; compare Justin Martyr, _Dialogus cum Tryphone_, 138; Tertullian, _De idolatria_, 14. The “eighth day” might seem to be a natural designation for the day following the Sabbath, the seventh day; more probably, however, it is to be explained by the ancient practice of inclusive reckoning.

[846] _Didache_, xiv, 1. The testimony of Pliny the Younger (_Epistolæ_, x, 98) makes it evident that as early as the year 111 A.D. the Christians of Asia Minor were accustomed to hold religious assemblies on a fixed day (_stato die_), which can hardly have been other than the first day of the week.

[847] Eusebius, _Historia ecclesiastica_, iv, 23, 11, iv, 26, 2.

[848] _Apologia prima_, 67. Tertullian, who found it necessary to answer the objection that Christians worshipped the sun, declares, “Indeed, they made Sunday a day of joy, but for other reasons than to adore the sun, which was no part of their religion” (_Apologeticus_, 16; compare _Ad nationes_, i, 13).

[849] Above, pp. 220 _sq._ On the early history of the Christian Sunday see A. Barry, “Lord’s Day,” Smith and Cheetham’s _Dictionary of Christian Antiquities_, ii, 1042-1053; G. A. Deissmann, “Lord’s Day,” _Encyclopædia Biblica_, iii, coll. 2813-2816; O. Zöckler, “Sonntagsfeier,” Herzog, Plitt, and Hauck’s _Realencyklopädie für protestantische Theologie und Kirche_,³ xviii, 521-529; T. Zahn, “Geschichte des Sonntags vornehmlich in der alten Kirche,” in _Skizzen aus dem Leben der alten Kirche_,² Erlangen, 1898, pp. 160-208, 351-376; J. A. Hessey, _Sunday_,⁵ London, 1889, pp. 40-49.

[850] _Matthew_, xii, 8; _Mark_, ii, 27; _John_, v, 17.

[851] _Colossians_, ii, 16; compare _Romans_, xiv, 5; _Galatians_, iv, 10-11.

[852] _Epistola ad Magnesios_, 9. The longer recension of this passage, though an interpolation of much later date, expresses the same antagonism toward sabbatizing: “But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing, and plaudits which have no sense in them” (_Ante-Nicene Fathers_, i, 62 _sq._).

[853] _Constitutiones Apostolicæ_, ii, 59, 1, vii, 23, 2, viii, 33, 1; _Concilium Laodicenum_, can. 16 (Labbe-Mansi, _Sacrorum conciliorum collectio_, ii, 567); Socrates, _Historia ecclesiastica_, vi, 8. The church council held at Laodicea in 363 A.D. anathematized as Judaizers those who refrained from work on Saturday (_Concilium Laodicenum_, can. 29; Labbe-Mansi, _op. cit._, ii, 580). The anathema did not penetrate to the ancient Christian kingdom of Abyssinia, where Saturday is still strictly observed. “The ox and the ass are at rest. Agricultural pursuits are suspended. Household avocations must be laid aside, and the spirit of idleness reigns throughout the day.... When, a few years ago, one daring spirit presumed, in advance of the age, to burst the fetters of superstition, his majesty the king of Shoa, stimulated by the advice of besotted monks, delegated his wardens throughout the land, and issued a proclamation, that whoso disturbed the original dreamy stillness of the Jewish Sabbath should forfeit his property to the royal treasury, and be consigned to the state dungeon” (W. C. Harris, _The Highlands of Ethiopia_, New York [1843], p. 272). The Celts kept Saturday as a day of rest, with special religious services on Sunday (A. Bellesheim, _History of the Catholic Church in Scotland_, Edinburgh, 1887-1890, i, 86).

[854] _De oratione_, 23: _Omni anxietatis habitu et officio cavere debemus, differentes etiam negotia, ne quem diabolo locum demus_. Tertullian, however, elsewhere rejects the implication that Christians should be sabbatizers, “we, to whom these Sabbaths belong not, nor the new moons, nor the feast days once beloved of God” (_De idolatria_, 14); compare _idem_, _Apologeticus_, 16; _idem_, _Ad nationes_, i, 13; _idem_, _Adversus Judæos_, 4; Augustine, _De spiritu et littera_, 24.

[855] Above, pp. 122 _sq._

[856] For the history of Sunday legislation see E. V. Neale, _Feasts and Fasts_, London, 1845; R. E. Prime, “Sunday Legislation,” _New Schaff-Herzog Encyclopedia of Religious Knowledge_, xi, 146-151; J. Gairdiner, “Sundays, Ancient and Modern,” in Gairdiner and Spedding, _Studies in English History_, Edinburgh, 1881, pp. 286-315; Hans [Johannes] Meinhold, _Sabbat und Sonntag_, Leipzig, 1909, pp. 65-103; Alice M. Earle, _The Sabbath in Puritan New England_, New York, 1891, pp. 245-258.

[857] Ellis, _Tshi-speaking Peoples_, pp. 219 _sq._

[858] G. F. Abbott, _Macedonian Folklore_, Cambridge, 1903, p. 189. In Greece and Albania, also, Tuesday is an unlucky day for every sort of enterprise (Miss Mary Hamilton, _Greek Saints and their Festivals_, Edinburgh, 1910, p. 190).

[859] Livy, vi, 1; Tacitus, _Historiæ_, ii, 91; Suetonius, _Vitellius_, 11. Compare Ovid (_Fasti_, i, 49-50):

_Omen ab eventu est; illis nam Roma diebus,_
_Damna sub adverso Marte tristia tulit._

[860] Suetonius, _Divus Julius_, 88.

[861] See “La recommandation du vendredi,” _Mélusine_, 1888-1889, iv, 104, 133 _sqq._, 205 _sq._ However, the Friday superstition may ante-date Christianity. In Macedonia it is believed that ablutions on Friday are dangerous, especially for women in childbed (Abbott, _op. cit._, p. 190). The Brahmans of India share the Friday superstition, saying that “on this day no business must be commenced” (Buchanan, in _Asiatick Researches_, vi, 172). Among the Parsis Tuesday and Friday are inauspicious days, generally avoided for betrothals, marriages, and other happy occasions. Many persons will not begin an important work or start on a distant journey on these days (J. J. Modi, “Omens among the Parsees,” _Journal of the Anthropological Society of Bombay_, i, 294). All over Burma Friday is unlucky. “Don’t go on Friday” is a current saying (L. Vossion, “_Nat_-worship among the Burmese,” _Journal of American Folk-lore_, 1892, iv, 112). For Russian superstitions relating to Friday see above, p. 222 _n._²

[862] J. Jacobs, “Superstition,” _Jewish Encyclopedia_, xi, 599.

[863] The sidereal month, determined by the moon’s revolution from any star back to the same star, has a mean length of 27 days, 7 hours, 43 minutes, and 11 seconds. The least duration is 27 days, 4 hours, and the greatest, about 7 hours longer.

[864] F. K. Ginzel (_Handbuch der mathematischen und technischen Chronologie_, Leipzig, 1906-1911, i, 70 _sqq._) provides a useful survey, with bibliographies, of the lengthy discussions relating to the origin and diffusion of the moon-stations. See also W. D. Whitney, “On the Lunar Zodiac of India, Arabia, and China,” in his _Oriental and Linguistic Studies_, second series, New York, 1874, pp. 341-421.

[865] Sir M. Monier-Williams, _Brāhmanism and Hindūism_,⁴ New York, 1891, pp. 345 _sq._; compare J. A. Dubois, _Hindu Manners, Customs, and Ceremonies_,³ Oxford, 1906, p. 382.

[866] L. H. Gray, “The Parsī-Persian _Burj-Nāmah_, or Book of Omens from the Moon,” _Journal of the American Oriental Society_, 1910, xx, 337 _sqq._; A. de C. Motylinski, _Les mansions lunaires des Arabes_, Algiers, 1899.

[867] J. Sibree, “Divination among the Malagasy,” _Folklore_, 1892, iii, 220 _sq._ In Madagascar the names of the separate days in the month have been taken directly from the Arabic names for the twenty-eight lunar mansions. It thus appears that these names have both astrological and chronological value (G. Ferrand, “Note sur le calendrier malgache et le _fandruana_,” _Revue des études ethnographiques et sociologiques_, 1908, i, 95). Among the northern Abyssinians lucky and unlucky days are likewise determined by the lunar stations, though only six or seven are reckoned, each containing from two to seven days (E. Littmann, “Sternensagen und Astrologisches aus Nordabessinien,” _Archiv für Religionswissenschaft_, 1908, xi, 301 _sq._).

[868] Above, p. 177 _n._²

[869] According to A. Jeremias no evidence exists for the recognition of twelve intercalary days in the ancient Oriental world (_Das Alter der babylonischen Astronomie_, Leipzig, 1909, p. 42 _n._¹). However, the Babylonian New Year’s festival of Zagmuk, which occupied the first eleven days of the spring month of Nisan, has been compared with the Twelve Days of Indo-European antiquity (H. Winckler, _Altorientalische Forschungen_, Leipzig, 1898, ii, i, 182). What relation, if any, the Babylonian Zagmuk bore to the Babylo-Persian Sacæa and the Hebrew Purim is still a subject of controversy. See the full presentation of the evidence in Sir J. G. Frazer, _The Scapegoat_, London, 1913, pp. 354-407. The Babylonian _Epic of Gilgamesh_, recorded on twelve cuneiform tablets, has been plausibly interpreted as a solar myth, recounting the sun’s annual course during the twelve months. Now, a relationship undoubtedly exists between at least three tablets of the poem and the corresponding months of the year, notably in the case of the eleventh tablet, in which the story of the Deluge is told, and the eleventh month, which by the Babylonians was termed the “month of rain” (M. Jastrow, _Religion of Babylonia and Assyria_, pp. 484, 510). It is curious, therefore, to find that in the Hebrew narrative of the Flood the waters cover the earth for the period of a year and eleven days, apparently, here, a lunar year of 354 days plus eleven days (_Genesis_, vii, 11, viii, 14).

[870] _Rig-Veda_, i, 161, 11, 13, iv, 33, 7; compare _Atharva-Veda_, iv, 11, 11 (transl. W. D. Whitney, p. 166).

[871] _Kāṭhaka_, 7, 5; _Taittirīya-brāhmaṇa_, 1, 1, 9, 10; H. Zimmer, _Altindisches Leben_, Berlin, 1879, p. 367.

[872] A. Weber, “Zwei vedische Texte über Omina und Portenta,” _Philologische und historische Abhandlungen der königlichen Akademie der Wissenschaften zu Berlin_, 1858, pp. 388 _sq._; _idem_, _Indische Studien_, 1868, x, 242 _sq._, 1885, xvii, 223 _sqq._, 1898, xviii, 45; _idem_, “Vedische Beiträge,” _Sitzungsberichte der königlich-preussischen Akademie der Wissenschaften zu Berlin_, 1898, pp. 559 _sqq._ Compare A. Ludwig, _Der Rigveda_, Prague, 1883, vi, 232; A. Kaegi, _The Rigveda_, Boston, 1886, p. 37; Zimmer, _op. cit._, pp. 366 _sq._ For contrary opinions see O. Schrader, _Reallexikon der indogermanischen Altertumskunde_, pp. 391 _sq._; G. Thibaut, in Bühler’s _Grundriss der indo-arischen Philologie und Altertumskunde_, iii, pt. ix, 9 _sq._

[873] J. Lippert, _Christentum, Volksglaube, und Volksbrauch_, Berlin, 1882, pp. 680-685; C. A. Miles, _Christmas in Ritual and Tradition, Christian and Pagan_, London, 1912, pp. 238-246; Frazer, _The Scapegoat_, pp. 313-345.

[874] Above, pp. 74 _sqq._

[875] G. F. Abbott, _Macedonian Folklore_, Cambridge, 1903, p. 75.

[876] A. Wuttke, _Der deutsche Volksaberglaube der Gegenwart_,³ edited by E. H. Meyer, Berlin, 1900, pp. 63 _sqq._ See also K. Weinhold, _Weihnacht-Spiele und Lieder aus Süddeutschland und Schlesien_, Gräz, 1853, pp. 11 _sq._; K. A. Oberle, _Überreste germanischen Heidentums im Christentum_, Baden-Baden, 1883, pp. 63 _sq._; E. H. Meyer, _Indogermanische Mythen_, Berlin, 1887, ii, 526 _sqq._

[877] J. Loth, “Les douze jours supplémentaires (_gour-deziou_) des Bretons, et les douze jours des Germains et des Indous,” _Revue celtique_, 1903, xxiv, 310-312.

[878] Miss C. S. Burne, editor, _Shropshire Folk-lore_, London, 1883, p. 403.

[879] W. Gregor, _Notes on the Folk-lore of the North-east of Scotland_, London, 1881, p. 156; _idem_, in _Folk-lore Record_, 1884, ii, 332.

[880] John Williams ab Ithel, _Barddas_, Llandovery, 1862-1874, i, 424 _sq._

[881] E. Seler, “The Mexican Chronology,” _Bulletin of the Bureau of American Ethnology_, no. 28, p. 16. The passage quoted above is from Seler’s translation of the Aztec text of Sahagun, which is more complete than the latter’s Spanish version (_Historia general de las cosas de Nueva España_, ii, 37; transl. Jourdanet and Siméon, Paris, 1880, pp. 50, 77, 164, 283, 291). Other Spanish authorities refer to the _nemontemi_ as days when the people did nothing but receive and return visits (Clavigero, _Storia antica del Messico_, vi, 24; Acosta, _Historia de las Indias_, vi, 2).

[882] E. Seler, in _Bulletin of the Bureau of American Ethnology_, no. 28, pp. 16 _sq._; compare _idem_, in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 308. The principal authority for the Maya custom is Diego de Landa, _Relación de las cosas de Yucatan_, ch. xxxv (transl. Brasseur de Bourbourg, pp. 211 _sqq._).

[883] These five days thus inserted between the “small year” and the “large year” did not interrupt the regular sequence of the three decades into which the Egyptian month was divided; see above, p. 191.

[884] Pepi, 2, l. 754. A still earlier reference is found in an inscription belonging to the time of the Fifth Dynasty (K. Sethe, _Urkunden des alten Reichs_, Leipzig, 1903, i, 24).

[885] H. Brugsch, “Die fünf Epagomenen in einem hieratischen Papyrus zu Leiden,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1852, v, 254-258; compare _idem_, _Die Ägyptologie_, Leipzig, 1891, p. 362; C. R. Lepsius, _Die Chronologie der Ägypter_, Berlin, 1849, i, 145 _sqq._ The chief classical references to the epagomenal days are Herodotus, ii, 4; Plutarch, _De Iside et Osiride_, 12; and Diodorus Siculus, i, 13, 4.

[886] F. J. Chabas, _Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870, pp. 102-107. In the _Leiden Papyrus_ (i. 346) only the first, third, and fifth days are marked with the same sign as unlucky, but the observances prescribed relate to all five days. Plutarch (_op. cit._, 12) refers to the third day, that of Set or Tryphon, as inauspicious for Egyptian kings, who did no business on it and took no care of their persons till nightfall. The parallel to the royal observance of the Babylonian “evil days” is instructive (above, pp. 232 _sq._).

[887] L. H. Gray, “Calendar (Persian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 129; _idem_, “Divination (Persian),” _ibid._, iv, 819.

[888] F. Justi, _Geschichte des alten Persiens_, Berlin, 1879, p. 79.

[889] F. Macler, “Calendar (Armenian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 70.

[890] J. Levering, in _Proceedings of the American Academy of Arts and Sciences_, 1873, viii, 348-364; “Calendrier républicain,” _La grande encyclopédie_, viii, 908-910.

[891] Abbott, _op. cit._, pp. 21, 63. The Macedonians observe the same restrictions on the Wednesdays and Fridays of these two months.

[892] Miss Mary Hamilton, _Greek Saints and their Festivals_, Edinburgh, 1910, pp. 187 _sq._

[893] W. H. D. Rouse, “Folklore from the Southern Sporades,” _Folklore_, 1899, x, 179.

[894] J. C. Lawson, _Modern Greek Folklore and Ancient Greek Religion_, Cambridge, 1910, pp. 152 _sq._

[895] J. S. Polack, _Manners and Customs of the New Zealanders_, London, 1840, i, 256.

[896] J. Winkler, “Der Kalender der Toba-Bataks auf Sumatra,” _Zeitschrift für Ethnologie_, 1913, xlv, 436-447. Among the Batta dwelling inland from the Bay of Tapanuli the priest or magician, whose duty it is to announce propitious days, is a most important functionary in every village. The people “will not engage in any undertaking, however trifling, or make the smallest alteration in their domestic economy, without first consulting him” (Burton and Ward, in _Memoirs of the Royal Asiatic Society_, 1827, i, 500).

[897] W. W. Skeat, _Malay Magic_, London, 1900, p. 549.

[898] N. B. Dennys, _The Folk-lore of China_, London, 1876, pp. 30 _sq._ In China there is also the state almanac, which is annually prepared at Pekin under the direction of a bureau attached to the Board of Rites. By making it a penal offence to issue a counterfeit or pirated edition of this almanac, the government astrologers have monopolized the management of the superstitions of the people in regard to the fortunate or unfortunate conjunction of each day and hour. “No one ventures to be without an almanac, lest he be liable to the greatest misfortunes, and run the imminent hazard of undertaking important events on black-balled days” (S. W. Williams, _The Middle Kingdom_,² New York, 1883, ii, 79 _sq._).

[899] H. A. Giles, _A Glossary of References on Subjects connected with the Far East_,³ Shanghai, 1900, p. 183.

[900] W. E. Griffis, _Corea, the Hermit Nation_,³ New York, 1889, p. 298.

[901] E. Kaempfer, _History of Japan_, ii, 22 (Glasgow reprint, 1906).

[902] A. Lloyd, “Death and Disposal of the Dead (Japanese),” Hastings’s _Encyclopædia of Religion and Ethics_, iv, 486 _n._¹

[903] E. Schlaginweit, _Buddhism in Tibet_, Leipzig and London, 1863, pp. 293 _sqq._

[904] W. H. R. Rivers, _The Todas_, London, 1906, p. 405.

[905] _Ibid._, pp. 405 _sq._

[906] Rivers, _Todas_, p. 407.

[907] _Ibid._, p. 408.

[908] See _ibid._, p. 411, for a reference to certain restrictions which may have arisen out of a belief in unlucky days. W. R. King (_Journal of Anthropology_, 1870, i, 33 _sq._) expressly attributes this superstition to the Toda.

[909] Rivers, _Todas_, pp. 410 _sq._

[910] Rivers, _Todas_, pp. 459, 695 _sqq._, 710 _sq._

[911] _Ibid._, pp. 411 _sq._

[912] These Toda taboos suggest at once the Jewish sabbatarian regulations and the methods of evading or mitigating them devised by the rabbis (above, p. 264). Until the present day the Bene-Israel, a body of Jews domiciled for many centuries in the Bombay Presidency, have preserved the old Hebrew fasts and festivals, though under Indian names and with Indian features superadded. Their habit of observing Saturday as a Sabbath and of giving their oxen rest from the oil-mills on that day has gained for them among their Hindu neighbours the name of “the Saturday oil-men” (J. H. Lord, “Bene-Israel,” Hastings’s _Encyclopædia of Religion and Ethics_, ii, 470 _sq._).

[913] The week of seven days, with names derived from the Sanskrit, appears to have been introduced by the Shins into Dardistan and western Kashmir. See J. Biddulf, _Tribes of the Hindoo-Koosh_, Calcutta, 1880, p. 93; G. W. Leitner, _The Hunza and Nagyr Handbook_,² Woking, 1893, p. 16.

[914] H. Roskoschny, _Afghanistan und seine Nachbarländer_, Leipzig, 1885, i, 174.

[915] Sir G. S. Robertson, _The Káfirs of the Hindu-Kush_, London, 1896, pp. 579 _sq._

[916] A. van Gennep, _Tabou et totémisme à Madagascar_, Paris, 1904, p. 199. The Malagasy belief in lucky and unlucky days, as determined by the moon stations (above, p. 275), appears to be a direct importation from the Arabs superimposed on an earlier and thoroughly native observance of tabooed seasons. The Malagasy have also taken over from Islam the week of seven days (above, p. 197).

[917] J. Sibree, “Malagasy Folk-lore and Popular Superstitions,” _Folk-lore Record_, 1879, ii, 30-33. The custom still exists among the Masikoro, an inland branch of the Sakalava tribe. Many Vezo (coast Sakalava) families continue to expose a child born on an unlucky day, but it is afterwards rescued and brought up by the relatives as their own. “Such a child is, however, looked upon with some suspicion as to what will be its character, because of its having been born on an unlucky day. It is thought that it may bring some calamity upon the family, or may itself be miserable or unfortunate in one way or another, when grown up. It is a very common opinion that bad conduct is only the result of being born on an unlucky day” (A. Walen, in _Antananarivo Annual_, 1883, no. 7, pp. 51 _sq._).

[918] J. Sibree, _loc. cit._

[919] A. van Gennep, _op. cit._, p. 203; _Antananarivo Annual_, 1891, no. 15, pp. 302 _sq._

[920] V. Noel, in _Bulletin de la société de géographie_, 1843, second series, xx, 71.

[921] A. van Gennep, _op. cit._, pp. 202 _sq._

[922] The two manuscripts (both in the British Museum) have been edited, respectively, by F. L. Griffith (_Hieratic Papyri from Kahun and Gurob_, London, 1898, pl. 25 text, p. 62; and E. A. W. Budge, _Facsimiles of Egyptian Hieratic Papyri_, London, 1911, pls. 31-32). See further W. Wreszinski, “Tagewählerei im alten Ägypten,” _Archiv für Religionswissenschaft_, 1913, xvi, 86-100.

[923] The text was published in _Select Papyri in the Hieratic Character_, London, 1844, pt. i, pls. 144-168, and was translated by F. J. Chabas (_Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870). The work of Chabas was masterly, but it has now become antiquated by the progress of Egyptology. F. Bohn (_Der Sabbat im Alten Testament_, Gütersloh, 1903, pp. 57-62) gives a revised and corrected version of numerous passages, based on the studies of Professor Sethe, and Wreszinski (_loc. cit._) translates directly from the Egyptian text. For discussions of this important document see Sir G. Maspero, _Études égyptiennes_, Paris, 1886, i, 29 _sq._; _idem_, _Les contes populaires de l’Égypte ancienne_,³ Paris, 1905, pp. xlix-lii; _idem_, _New Light on Ancient Egypt_,² London, 1909, pp. 128-136; A. Erman, _Life in Ancient Egypt_, London, 1894, pp. 351 _sq._; A. Wiedemann, _The Religion of the Ancient Egyptians_, London, 1897, pp. 263 _sqq._; E. A. W. Budge, _Egyptian Magic_,² London, 1901, pp. 224 _sqq._; G. Foucart, “Calendar (Egyptian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 100 _sq._

[924] W. Wreszinski, in _Archiv für Religionswissenschaft_, 1913, xvi, 89 _sqq._

[925] Chabas, _op. cit._, 28; Wreszinski, in _Archiv für Religionswissenschaft_, 1913, xvi, 92 _sq._

[926] Rawlinson, _Cuneiform Inscriptions of Western Asia_, v, pls. 48, 49; Jastrow, _Religion of Babylonia and Assyria_, pp. 379 _sqq._, Bohn, _Der Sabbat im Alten Testament_, pp. 55 _sqq._ A Babylonian tablet (K. 98), published by Professor Sayce (_Zeitschrift für Assyriologie_, 1887, ii, 333-335), gives a list of days on which it was fortunate to undertake such operations as “staking the canal,” “thinning the plantation,” and “sinking the foundations of a house.” Still another text, published by Dr. Stephen Langdon (_Expositor_, 1909, xxii, 156), contains the injunction that on the fifth day of Nisan “he who fears Marduk or Sarpanit shall not go out to work.” On the Babylonian _nubattu_ see above, p. 241 _n._¹

[927] _Opera et dies_, 765-828. On the Hesiodic calendar see E. E. Sikes, “Folk-lore in the Works and Days of Hesiod,” _Classical Review_, 1893, vii, 389-394, and the Addenda to Professor A. W. Mair’s admirable version of Hesiod, Oxford, 1908, pp. 162-166. For a full analysis of the calendar see A. Mommsen, _Chronologie_, Leipzig, 1883, pp. 39-46.

[928] _Opera et dies_, 724-764.

[929] _Ibid._, 810, 820, 802 _sqq._, 770.

[930] The Vergilian calendar (_Georgica_, i, 276 _sqq._) is obviously an imitation of Hesiod’s, but it may be presumed that Vergil, with his intimate knowledge of the farmer’s life, incorporated in his catalogue of lucky and unlucky days some of the peasant lore of ancient Italy.

[931] Augustine, _In comm. ad Pauli ep. ad Galatas_, 4; Ambrose, _Epist._ i, 23; compare Marinus, _Vita Procli_, 19.

[932] _Corpus inscriptionum Latinarum_, i, pt. i,² 256, 297, with T. Mommsen’s commentary. The anonymous author of the _Versus de diebus Ægyptiacis_ (_Poetæ latini minores_, ed. A. Baehrens, v, 354-356) reduces their number to twenty-four:

_Bis deni binique dies scribuntur in anno,_
_In quibus una solet mortalibus hora timeri._

[933] L. Moland, “Calendrier français du treizième siècle,” _Revue archéologique_, 1862, n.s., v, 103 _sq._

[934] J. B. Thiers, _Traité des superstitions_,⁴ Paris, 1741, i, 291 _sq._ See further Karl Meyer, _Der Aberglaube des Mittelalters_, Basel, 1884, p. 210; Du Cange, _Glossarium mediæ et infimæ latinitatis_, ed. Favre, iii, 106 _sq._

[935] Chambers’s _Book of Days_, i, 42. See also O. Cockayne, _Leechdoms, Wortcunning, and Starcraft of Early England_, London, 1866, iii, 150-197, and John Aubrey’s quaint essay on “Day-fatality; or, Some Observations of Days Lucky and Unlucky” (_Miscellanies upon Various Subjects_, London, 1784, pp. 3-36). Some rules concerning “perilous days” are reprinted by Sir Lawrence Gomme from a fifteenth century manuscript (_Folklore_, 1913, xxiv, 121-123).

[936] Sir R. C. Temple, “Burma,” in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 29; compare Shway Yoe [Sir J. G. Scott], _The Burman, his Life and Notions_,³ London, 1910, pp. 383-389. On the unlucky days observed in Upper Burma see _Gazetteer of Upper Burma and the Shan States_, edited by Scott and Hardiman, Rangoon, 1900, pt. i, vol. ii, 48 _sqq._

[937] W. Crooke, _Popular Religion and Folk-lore of Northern India_,² Westminster, 1896, ii, 52 _sq._

[938] D. Malo, _Hawaiian Antiquities_, Honolulu, 1903, p. 56.

[939] J. Dupuis, _Journal of a Residence in Ashantee_, London, 1824, 213 _n._*; compare John Beecham, _Ashantee and the Gold Coast_, London, 1841, p. 188.

[940] J. W. Fewkes, “Tusayan _Katcinas_,” _Fifteenth Annual Report of the Bureau of American Ethnology_, Washington, 1897, p. 255. The Hopi furnish one of the few instances of compulsory rest days to be found among the American Indians. They hold a mid-winter festival, called the _soyáluña_, at the time of the winter solstice. “December is regarded as a sacred month; no work is performed in it, and few games are allowed. It is the month of the return of the sun and the gods, and bears the same name as July, in which they depart” (J. W. Fewkes, “The Winter Solstice Ceremony at Walpi,” _American Anthropologist_, 1898, xi, 69).

[941] J. H. Gray, _China_, London, 1878, i, 249; W. E. Griffis, _Corea, the Hermit Nation_,³ New York, 1889, p. 295. According to one account the shops in China are shut and all business suspended only on the first three days of the year, though these and numerous other festivals, both general and local, are common occasions for relaxation and merry-making (S. W. Williams, _The Middle Kingdom_,³ New York, 1883, i, 809).

[942] Maspero, _New Light on Ancient Egypt_,² p. 135.

[943] G. F. Schoemann, _Griechische Alterthümer_,⁴ edited by J. H. Lipsius, Berlin, 1897-1902, ii, 458 _sq._; compare Plato, _Leges_, ii, 653; Thucydides, ii, 38.

[944] Strabo, _Geographica_, vi, 3, 4.

[945] This calculation assumes 109 _dies nefasti_, 192 _dies fasti et comitiales_, on which assemblies might meet, 43 _dies fasti non comitiales_, available for judicial business but not for meetings of the assemblies, 8 _dies intercisi_, or days partly _fasti_ and partly _nefasti_, and 3 _dies fissi_ (Wissowa, _Religion und Kultus der Römer_, pp. 368 _sq._).

[946] Cicero, _In Verrem_, i, 10; Suetonius, _Divus Augustus_, 32. It has been already noticed (above, p. 97) that Roman consuls sometimes instituted extraordinary _feriæ_ for the purpose of blocking legislation by their rivals, ferial days being included in the _dies nefasti_.

[947] Above, pp. 94 _sqq._, 170.

[948] L. Friedländer, _Roman Life and Manners under the Early Empire_, London, 1908, ii, 11 _sq._; W. W. Fowler, _Social Life at Rome in the Age of Cicero_, New York, 1909, pp. 287 _sqq._ Though the ancients were careful to distinguish the _feriæ_ from the _ludi_ (compare Gellius, _Noctes Atticæ_, ii, 24, 11: _Diebus ludorum et feriis quibusdam_), yet in late republican and imperial times the joyous aspects of the _feriæ_ had become so prominent that nearly all of them were converted into _ludi_.

[949] _Panem et circenses_ (Juvenal, x, 81).

[950] W. J. Showalter, in _National Geographic Magazine_, 1914, xxv, 493.

[951] A. W. Kinglake, _Eothen_, chap. v.

[952] W. F. Adeney, _The Greek and Eastern Churches_, New York, 1908, p. 433.

[953] L. Caro, _Auswanderung und Auswanderungspolitik in Osterreich_, Leipzig, 1909, p. 56.

[954] W. C. Harris, _The Highlands of Ethiopia_, New York [1843], p. 280.

INDEX

Aberdeenshire, 279.

Abonsam, a Gold Coast demon, 77.

Abor, the, 54.

Abraham, 240 _n._¹

Abyssinia, 70, 139 _n._², 193 _sq._, 199, 210, 270 _n._, 307.

Achehnese of Sumatra, 204.

Adams, J. Q., on the French Revolutionary calendar, 283.

Afar, the, 199.

_Affirah-bi_, a Gold Coast festival of the dead, 76, 77.

Afghanistan, 293.

_Agar_, the rest days of the Siah Posh Kafirs, 293 _sq._

Ἅγιος, Greek term for taboo, 3 _and n._⁵

_Aha_, Hawaiian prayers, 11, 12 _and n._², 13.

Ahanta of the Gold Coast, 190 _and n._⁴

Akamba of British East Africa, 136, 145.

Akikuyu of British East Africa, 6, 68, 101 _n._¹, 107, 136, 209 _sq._

Akposo of Togo, 115 _n._

Alaska, 72 _sq._, 73 _n._²

Albania, 272.

Alcibiades, 92 _sq._

Allia, battle of the, 171, 245, 273.

_Amau_, the Kayan omen animals, 28 _and n._¹

Amos, the prophet, 244, 252.

_Anahulu_, the Hawaiian, 188.

Anam, 189, 201.

Andaman Islanders, the, 132, 181.

Animals, used in divination, 27, 28 _and n._¹, 59 _n._²;
rest days for, 95 _sq._, 138.

Animistic sanctions of taboos, 5 _sq._

_Anito_, ancestral spirits of the Bontoc Igorot, 48 _n._²

_Anoiila_, the Nicobarese term for rest day, 40, 165.

Anthesteria, Athenian festival of the, 79 _sq._, 88.

_Antu_, Bornean spirits, 35 _n._²

Apis, sacred Egyptian bull, 129 _n._⁶

Apollo, 169, 211 _and n._⁴, 212 _n._¹, 299.

Ἀποφράδες ἡμέραι, Greek unlucky days, 79 _sq._, 84, 92 _sq._, 139
_and n._³, 140.

Arabs, lunar superstitions of the, 126, 139, 248;
calendar of the, 175, 179 _n._¹, 182 _n._⁶, 226 _sq._;
their preference for odd numbers, 178 _n._¹;
their adoption of the seven-day week, 206;
lunar mansions of the, 275.

Arakan, 55, 66.

Arizona, 303.

Armenia, 282 _sq._

Artemis, 130.

Aryans of ancient India, lunar festivals of the, 149 _sqq._;
their epagomenal days, 276 _sq._

Ἀσέλινοι, the Athenian, 139 _and n._³

Ashanti, 303.

Assam, 49 _sqq._, 53 _sqq._, 65 _sq._, 89, 106, 233 _sq._

Asshurbanipal, Assyrian king, 223, 238.

Astrology, 191 _n._¹, 194 _sq._, 197 _n._², 202, 204, 205, 210, 213
_sqq._, 216 _sqq._, 220, 244, 274 _sq._, 286 _n._³, 287 _sq._,
303.

_Atenoux_, 185.

Athene, 92, 93.

Athenian festivals, 79 _sq._, 88, 91 _sqq._, 169 _sq._, 304.

Atonement, Day of, 81 _sqq._, 93, 179 _n._¹, 235 _n._², 260.

_Atua_, Polynesian spirits, 5, 8.

August, unlucky days of, in Greek lands, 284.

Augustine, St., 265.

Augustus, Roman emperor, 100, 219, 305.

Aurelius, Marcus, 305.

Auspices, Maori, 17.

Australia, 26, 128, 180, 183.

Azazel, a bad angel or demon, 82, 83 _n._¹

Babylonians, the, their conception of taboo, 6, 231 _sq._;
their superstitions relating to the moon, 126, 138 _sq._;
their five-day period, or _khamushtu_, 195 _and n._², 228;
cult of seven among the, 212 _sqq._, 225, 229 _sqq._;
the seven planets and planetary deities of the, 213 _sqq._;
their division of the nycthemeron into twelve _kaspu_, 218 _n._¹;
their “evil days,” 223 _sqq._, 230, 231, 232 _sqq._, 236, 241, 254,
257 _sq._, 282 _n._¹;
seven-day cycles of the, 224 _sq._, 227 _sqq._;
lunar month of the, 226 _sqq._;
the _shabattum_, 235 _sqq._, 239, 240 _sq._;
new-moon and full-moon days observed by the, 239 _sq._;
their unlucky days, 241 _n._¹, 297 _sq._;
the Hebrew week and Sabbath not directly borrowed from the, 246;
their lunar mansions, 274 _sq._

Badaga of the Madras Presidency, 149.

Baffin Land, 71 _sq._

Baganda of Uganda, 129, 145 _sq._

Bahima of Uganda, 75 _sq._, 76 _n._¹, 147.

Bahuana of Belgian Congo, 108.

Bakuba of Belgian Congo, 108.

Bali, island of, 41 _sqq._, 105, 165 _and n._¹, 183, 205.

_Balubale_, Bahima demons, 76 _and n._¹

Bambala of Belgian Congo, 108 _and n._⁶

Banyoro of Uganda, 146 _sq._

Bapiri of British South Africa, 144.

Barotse of British South Africa, 145.

Barter, Australian, 103.

Basoga of Uganda, 69 _sq._

Basuto of British South Africa, 68, 75 _and n._², 179.

Bathing prohibited during a tabooed or unlucky period, 1, 9, 31, 39,
49 _n._¹, 70, 92 _n._, 155, 273 _n._³, 289, 297.

Batta of Sumatra, 105, 205, 285 _sq._

Bawenda of British South Africa, 194.

Bayaka of Belgian Congo, 108 _and n._⁵

Baziba of Uganda, 145.

Bechuana of British South Africa, 68, 144 _sq._

Belgian Congo, 105 _sq._, 117 _n._¹, 190.

Bengal, 88 _sq._, 137.

Benin, 101 _n._¹, 111, 112 _and n._¹, 182, 187 _n._¹

Bhaskara Saptami, Hindu festival of, 153 _sq._

Bhutan, the Buddhist Sabbath in, 163.

Bini of Benin, 101 _n._¹, 111, 112 _and n._¹, 182, 187 _n._¹

Bodily attentions not permitted during a tabooed or unlucky period,
1, 9, 31, 39, 49 _n._¹, 70, 71, 92 _n._, 151, 155, 232, 233, 282
_n._¹, 289, 300.
_See also_ Bathing.

Bohemia, 135 _n._⁷

_Book of the Dead_, the, 167.

Borneo, 6, 26 _sqq._, 65, 88, 180, 208 _sq._

Boscawen, W. H., 236 _n._¹

Bowditch Island. _See_ Fakaofo.

Brazil, 125, 182.

Breasted, J. H., 167 _n._¹

British Columbia, 71 _n._⁴, 197 _n._¹

—— East Africa, 6, 68 _sq._, 107, 128, 134, 136, 145, 181 _sq._, 189
_sq._, 198 _sq._, 209 _sq._

—— New Guinea, 26 _and n._³, 101 _n._¹, 103 _sq._

—— North Borneo, 65, 208 _sq._

—— South Africa, 67 _sq._, 137, 144 _sq._, 182, 194, 214 _n._

Brittany, 130, 279.

_Bubuk_, the Land Dyak name of full moon, 37.

Buddha, the, 156, 157, 158, 161.

Buddhism, observance of the _uposatha_ in, 155 _sqq._

Buriat of Siberia, 132.

Burkeneji of British East Africa, 198 _sq._

Burma, tabooed days observed in, 55 _sqq._, 66;
the Buddhist Sabbath in, 159 _sqq._;
divisions of the month employed in, 184, 189;
the seven-day week in, 201;
unlucky days observed in, 273 _n._³, 302.

Bushmen of British South Africa, 126, 141 _sq._, 147.

Bushongo. _See_ Bakuba.

_Buta_, Balinese evil spirits, 42.

Calabar (Old), 78, 111.

Calendar, the, 13 _n._¹, 47, 75, 82 _n._², 118, 148, 166, 173 _sqq._,
226 _sqq._, 248 _sq._, 253 _sqq._, 279, 281, 282 _sq._

Cambodia, 162, 184 _n._², 200, 201.

Canaanites, the Sabbath not borrowed from the, 246.

Cannæ, battle of, 171 _n._¹

Cardinal points, colour symbolism of the, 105 _n._²

Caroline Islands, the, 24 _sq._, 181, 188 _sq._

Cato the Elder, on Roman holidays, 95 _sq._, 98.

Celebes, 104, 205.

Celtiberians, lunar festivals of the, 172.

Celts, lunar festivals of the, 172;
their calendar, 185 _sq._;
nine-day cycles of the, 193 _and n._²

Central America, 118, 119, 174, 280 _sq._

Ceylon, 155, 158, 159 _and n._¹, 184, 201.

Chams, the, 184 _n._², 201.

Cherokee Indians, the, 141, 214 _n._

Cheyne, T. K., 243 _n._¹

Chibcha. _See_ Muysca.

Chiefs and kings, death of, necessitates communal abstinence, 25, 26,
63, 65, 67, 68, 69 _sq._;
responsible for the observance of communal taboos, 27 _n._¹, 45, 68
_n._¹;
subject to various restrictions, 233 _sq._

Childbirth, taboos imposed in connection with, 4, 7, 25, 38 _and
n._³, 44, 53, 56, 57 _n._¹, 66 _and n._², 69 _n._²;
the moon associated with, 127 _sqq._

Chinese, lunar superstitions of the, 135, 164;
lunar festivals observed by the, 163 _sq._;
their tradition of a ten-month year, 177 _n._¹;
their lunar decades, 189 _and n._⁴;
the planetary week known to the, 202;
their lunar mansions, 202, 274;
observe no rest days, 203 _and n._¹, 303 _sq._;
unlucky days of the, 286 _and n._³, 287.

Chingpaw. _See_ Kachin.

Chronocratories, astrological theory of, 217 _sq._

Chukchi of Siberia, 73, 126.

Cicero, on Roman holidays, 97, 304 _sq._

Claudius, Roman emperor, 100.

Cochin-China, 189, 200.

Coligny, Calendar of, 133 _n._⁵, 185 _and n._⁴, 186 _n._¹

Colombia, 119 _and n._³, 186.

Comets, taboos imposed in connection with, 51.

Congo Free State. _See_ Belgian Congo.

Constantine, edict of, relating to Sunday, 122 _sq._, 270.

Cooking not allowed during a tabooed or unlucky period, 10, 15, 16,
42, 155, 232 _and n._³, 233, 257 _and n._³, 258, 260.

Copernicus, 216.

Cos, island of, 284.

Courts and public offices not open during a tabooed or unlucky
period, 67, 79, 80, 122 _and n._³, 155, 164, 169, 203, 211, 239
_n._⁴, 279, 280, 298, 303, 305.

_Couvade_, custom of the, 58 _sq._

Covenanters of Damascus, the, 263 _n._³

Creation myth, the Babylonian, 229;
the Hebrew, 242 _sq._

Creek Indians, the, 141.

Cremera, battle of the, 273.

Crete, 284.

Crisis, sociological conception of, 60 _sq._, 86.

Cumont, Franz, 220 _n._³

Cyclades, the, 134.

Cyprian, 270.

Cyprus, 284.

Dahomey, 114 _and n._²

Dakota Indians, the, 141.

Dalai Lama, tabooed days observed after the death of the, 67.

Danakil, the, 199.

Darmesteter, J., 166 _n._

David, 245.

Dead, festivals of the, 51 _and n._⁴, 74 _sqq._, 79 _sqq._

Death, taboos observed after a, 7, 19 _n._, 24, 25, 26, 34, 36, 38,
39, 43, 44, 51, 60, 63 _sqq._, 84, 95 _and n._², 258 _sq._;
primitive ideas of, 62 _sq._

Debel, N. H., 196 _n._¹

Decade, the, 188 _sqq._, 198, 245, 281 _n._²

Decalogues, the, 242 _and n._¹, 256.

Deluge myth, the Babylonian, 212, 230;
the Hebrew, 276 _n._²

Demons, punish the violators of taboos, 5 _sq._, 8, 28, 31 _sqq._, 40
_sqq._, 48, 49 _n._¹, 51;
expulsion of, 22, 40 _sqq._, 56, 74 _sqq._, 278.

Dendera, temple of, 168.

Dew, the moon believed to be the source of, 131 _and n._²

Diana, 130.

Dichomenia, the Greek full-moon day, 170 _and n._², 184 _and n._⁵

Dieri of South Australia, 180.

_Dies Ægyptiaci_, 299 _sqq._

_—— Alliensis_, 245, 273.

_—— atri._ See _Dies religiosi_.

_—— dominica_, the Lord’s Day, 220 _sq._, 267.

_—— feriati._ See _Feriæ_.

_—— nefasti_, 80 _n._², 304 _sq._

_—— postriduani_, 170 _sq._

_—— religiosi_, Roman unlucky days, 80 _and n._², 81, 84, 93 _sq._,
94 _n._², 170 _sq._, 171 _n._³, 273.

_—— Saturni._ _See_ Saturday.

_—— Solis._ _See_ Sunday.

_—— vitiosi._ See _Dies religiosi_.

Diffusion of cultural elements, 39 _sq._, 58, 84, 196.

Dio Cassius, on the origin of the planetary week, 216 _sqq._;
on the Hebrew Sabbath, 245.

Dionysus, 79, 88, 266.

Diulasu, the, 116 _n._¹

Divination, 17, 27, 28 _sqq._, 48, 50 _n._¹, 285 _sqq._

Dositheus, observance of the Sabbath by, 257 _n._¹

Dravidians of India, 66 _sq._, 88 _sqq._, 137 _sq._, 148 _sq._

Durga, Hindu goddess, 153.

Dusun of British North Borneo, 65, 208 _sq._

Dutch Borneo, 26 _n._¹, 31 _sqq._, 180.

—— New Guinea, 104.

_Du-zang_, the Tibetan Sabbath, 162 _sq._

Earthquakes, taboos imposed in connection with, 42, 43, 50, 60, 69,
99 _sq._, 152.

Eclipses, taboos imposed in connection with, 42, 50 _sq._, 99, 134
_sq._, 152, 153, 259.

Edo. _See_ Bini.

_Egbo_, a secret society of Old Calabar, 78, 111.

Egungun, a Slave Coast deity, 77.

“Egyptian days.” See _Dies Ægyptiaci_.

Egyptians, superstitions of the, relating to the moon, 129 _and n._⁶;
their lunar festivals, 166 _sqq._;
solar year of the, 166, 174, 281;
their ideas as to the full moon, 186 _and n._¹;
ten-day week of the, 191 _and n._¹, 245, 281 _n._²;
astrological cycles of the, 191 _n._¹, 194 _sq._;
the division of the nycthemeron into twenty-four hours known to
the, 218 _n._¹;
their unlucky days, 258, 282, 295 _sqq._, 304;
epagomenal days of the, 281 _sq._

Elisha, 249, 251.

Ellis, A. B., on the origin of weeks and Sabbaths, 115, 148 and _n._²

Ellis, William, 10 _n._³

Elmore, W. T., 90 _n._¹

_Elpanam_, the men’s house in the Nicobar Islands, 40 _and n._², 41.

Elul II, Babylonian intercalary month, 224, 232, 241 _n._¹, 297.

England, lunar superstitions in, 134, 135, 140;
unlucky days observed in, 279, 300 _sq._

Ennead, the, 192 _sq._

Epagomenal days, Hawaiian, 13 _n._²;
Hebrew, 82 _n._², 276 _n._²;
early Aryan, 276 _sq._;
European folklore of the Twelve Days, 277 _sqq._;
Mexican and Maya, 279 _sqq._;
Egyptian, 281 _sq._;
Persian, 282;
Armenian, 282 _sq._;
of the French Revolutionary calendar, 283.

_Epic of Creation_, the Babylonian, 229.

Epirus, 284.

Erronan. _See_ Futuna.

Eskimo, the, 71 _sqq._, 129.

Essenes, the, 257 _n._³

Esthonians, the, 222.

Euahlayi of New South Wales, 128.

“Evil Days,” the Babylonian, 223 _sqq._, 230, 231, 232 _sqq._, 236,
241, 254, 257 _sq._, 282 _n._¹

Ewe-speaking peoples of the Slave Coast, tabooed days observed by
the, 112, 113, 114, 115.

Ezekiel, 253, 254, 255, 262.

_Fady_, Malagasy term for taboo, 3, 70, 294.

Fakaofo (Bowditch Island), 20 _sq._

_Fakil_, a Bontoc Igorot festival, 48.

_Fandroana_, a Malagasy festival, 76.

Farming, restrictions on, during a tabooed or unlucky period, 16
_sq._, 17 _n._¹, 21, 23, 27 _sqq._, 37, 42, 44, 45, 46, 47 _sq._,
49 _sq._, 54, 55, 57 _sq._, 64, 65, 67, 68 _sqq._, 89, 96, 98,
103, 109, 110, 113, 137, 144, 148 _sq._, 159 _n._¹, 162 _n._⁴,
190 _n._⁴, 194, 204, 208 _sq._, 256, 284, 285, 293, 295, 300.

Farnell, L. R., 80 _n._¹

Fasting practised during a tabooed or unlucky period, 1, 15, 16, 17,
32, 39, 43, 44, 58, 62, 67, 68, 75 _n._², 81, 89, 134, 135, 143,
146, 149 _sqq._, 155, 158, 159, 160, 162, 163 _n._², 198, 233,
259 _sq._, 278, 285, 298.

_Fasti Philocali_, the, 123 _n._³, 300.

_—— Sabini_, the, 219.

Feast of Weeks, Hebrew, 90, 225 _n._², 251.

Fe’e, Samoan war-god, 19 _sq._

Feralia, Roman festival of the, 81 _n._¹

_Feriæ_, the Roman, 94 _sqq._, 122 _sq._, 170, 221 _n._², 264 _sq._,
305 _and n._³

_—— denicales_, 95 _and n._²

_—— imperativæ_, 98 _sqq._

_—— sementivæ_, 96 _and n._¹

Festivals, Polynesian, 11 _sqq._;
Bornean, 30 _sq._, 37 _sq._;
in the Nicobar Islands, 40 _sq._, 41 _n._²;
in Bali, 41 _sqq._;
in the Mentawi Islands, 43 _sq._;
in the Philippines, 45 _sqq._;
in Manipur, 49 _sqq._;
in Assam, 53 _sqq._;
in Burma, 55 _sqq._;
in Africa, 75 _sqq._, 112 _sqq._;
ancient Greek, 79 _sq._, 88, 91 _sqq_, 133 _n._⁵, 169 _sq._, 211,
304;
ancient Roman, 80 _sq._, 93 _sqq._, 121 _sqq._, 170, 304 _sqq._;
Jewish, 82, 276 _n._²;
Mohammedan, 83;
characteristics of, 85;
accompanied by the remission of labour, 85 _sqq._;
consecrated to divinities, 87 _sq._;
of the Dravidian peoples of India, 88 _sqq._;
Hebrew, 90 _sq._, 248 _sqq._;
ancient Aryan, in India, 149 _sqq._;
modern Brahmanic, 153 _sq._, 165;
Jain, 154 _sq._;
Buddhist, 155 _sqq._;
Chinese, 163 _sq._, 303 _sq._;
Iranian, 165 _sq._;
Egyptian, 166 _sqq._;
Babylonian, 239 _sq._;
Phœnician, 240;
Christian, 267 _sqq._, 306 _sq._;
Hopi Indian, 303.

Fewkes, J. W., on the Zuñi decades, 191 _n._

Fiji Islands, the, 21 _sqq._, 88.

_Fimt_, the Scandinavian, 195 _sq._

Finns, the, 222.

Fires and lights extinguished during a tabooed or unlucky period, 1,
9, 10, 12, 14, 15, 16, 20, 39, 41, 71, 257 _and n._³, 258 _sq._,
296, 297.

First-fruits, ceremony of, in New Zealand, 17 _n._¹;
in the Tonga Islands, 18 _and n._², 19;
in the Fiji Islands, 23;
the Hebrew Day of, 90 _sq._;
the Athenian Plynteria, 92 _sq._;
the Roman Vestalia, 93 _sq._

Fishermen subject to taboos, 14, 25 _n._¹

Fishing, restrictions on, during a tabooed period, 13, 14 _sqq._, 25
_and n._¹, 26 _and n._³, 50, 64, 67, 113 _and n._³, 155, 161,
285, 301.

Flamen Dialis, restrictions imposed on the, 96 _and n._³

Flaminica Dialis, 92 _n._, 96, 122.

Florida, state of, 71.

Food taboos. _See_ Fasting.

Formosa, 44.

Fowler, W. W., on the _dies postriduani_, 171 _n._³

France, lunar superstitions in, 126 _sq._, 130;
unlucky days observed in mediæval, 300.

Frazer, J. G., 2 _n._¹, 3 _n._⁵, 5, 19 _n._¹, 25 _n._², 31 _n._¹,
36 _n._, 57 _n._², 59 _n._¹, 74 _n._⁶, 79 _n._⁴, 90 _n._⁴, 127
_n._⁵, 131 _n._³, 277 _n._⁴

French Equatorial Africa, 3.

Friday, an unlucky day, 92 _n._, 139 _n._³, 222 _n._², 273 _and n._³,
301;
as the Mohammedan Sabbath, 107 _n._², 111 _n._³, 115, 116 _sq._,
197, 199, 201, 204, 205 _sq._, 262 _n._²

Frontinus, 245.

Full moon, 32 _and n._², 34 _and n._¹, 37, 52 _n._¹, 133 _and n._³,
134, 142 _sq._, 146 _sq._, 148 _sqq._, 179, 180, 181 _n._⁷, 182
_n._⁷, 183, 184 _sq._, 186 _n._¹, 229, 238 _sqq._, 240 _n._³,
246, 250 _sqq._, 254, 257, 260.

Futuna (Erronan), island of, 24.

Galicia, saints’ days observed in, 307.

Galla, the, 116 _n._³, 199.

Gaman, the, 116 _n._¹

Games played during a tabooed period, 13, 20, 31 _n._¹, 50 _n._¹

Gamut, origin and diffusion of the, 217 _n._²

Garo of Assam, 54.

Ga-speaking peoples of the Gold Coast, tabooed days observed by the,
112, 115;
their lunar weeks, 187 _and n._²

Gāthā-days, the Persian, 282.

Gaul, ancient, 186 _n._¹, 221.

Genesia, Athenian festival of the, 79.

_Genna_ (_kennie_), the Naga term for rest day, 49 _and n._³, 52 _n._²

_Gennabura._ See _Khullakpa_.

German East Africa, 68, 76, 107, 197, 209.

—— New Guinea, 57 _n._¹, 180.

Germanic languages, names of the week days in, 221 _sq._

Germans, ancient, observance of new moon and full moon by the, 133,
172, 185;
cycles of nine days used by the, 193.

Germany, abstinence from work after a death observed in, 74;
lunar superstitions in, 126, 127, 133, 135 _n._⁷;
unlucky days observed in, 127, 278 _sq._

_Gilgamesh, Epic of_, 276 _n._²

Gold Coast of west Africa, 76 _sq._, 112, 113, 115, 187, 190 _and n._⁴

_Gour-deziou_, the, in Brittany, 279.

Greek Church, saints’ days in the calendar of the, 306 _sq._

Greeks, ancient, unlucky days of the, 79 _sq._, 84, 92 _sq._, 139
_sq._;
festivals of the, 79 _sq._, 88, 91 _sqq._, 133 _n._⁵, 169 _sq._,
211, 304;
their superstitions relating to the moon, 126, 129 _sq._, 133
_n._³, 139 _sq._;
their lunar calendar, 169, 184;
lunar decades of the, 191 _sq._;
cycles of nine days and nine years used by the, 192 _sq._;
cult of seven among the, 211 _sq._

Greenland, 71, 129.

Grimme, H., on the Day of Atonement, 83 _n._¹;
on Pleiades cults among the Hebrews, 225 _n._²

Gudea, the inscription of, 239 _n._⁴

Habbe of the Sudan, 69 _n._², 116 _n._¹

Hair-cutting, superstitions relating to, 9, 18 _n._, 53, 92 _n._,
151, 300.

Halmahera, island of, 63 _sq._

Hammurabi, Babylonian king, 223, 235 _n._¹

Hannibal, 99.

Hanuman, Hindu monkey-god, 201.

_Haoma_, 129.

Harran, city of, 239, 240 _and n._¹

_Haughbah_, a tabooed day on the Gold Coast, 115 _n._⁴

Hawaiian Islanders, tabooed days observed by the, 8 _sqq._, 24, 88,
188, 233, 258, 303;
their calendar, 13 _n._², 188.

Hebdomad. _See_ Seven-day week.