Chapter XIII: Part 13

[173.1] Herod., ii. 122. Gods, like men, were addicted to gambling. According to Plutarch (_De Iside_), Hermes in Egyptian legend played with the moon and won the seventieth part of each of her light periods, wherewith he made the last five days of the year and added them to the calendar.

[173.2] Herod., vii. 35.

[173.3] Bérenger-Feraud, _Superst._, i. 473. The author has collected in the chapter from which this is cited numerous other instances of the punishment of the recalcitrant god.

[173.4] Herod., ii. 111.

[174.1] Williams, _Burmah_, 91.

[174.2] _Ind. Cens. Rep._, 1911, x. 61.

[174.3] Herod., iv. 94. Rohde (_Psyche_, ii. 28 note) suggests that the personage against whom the arrows and threats were aimed was not strictly a god, but an evil spirit or a magician. This, however, does not follow. Philo (_l.c._) states that Xerxes, when his bridge across the Hellespont was destroyed, aimed his arrows at the sun, and regards the action with pious horror as a symptom of insanity.

[175.1] Herod., iv. 184.

[175.2] _J. A. I._, xxxvi. 51.

[175.3] Moffat, 261, 265.

[175.4] Chapman, i. 213. The word translated by Chapman as “God” is doubtless Morimo. _Cf._ _ibid._, 46, “All Bechuanas believe in God (Morimo), whom they laud or execrate as good or bad luck attends them.”

[176.1] Callaway, _Rel. Syst._, 404.

[176.2] Hahn, 46, 51, 59, 94. _Cf._ 99, where the practice of the Urjangkut, a tribe of Black Tartars, to scold the thunder and lightning is cited from Bastian.

[177.1] Lloyd, 397. According to another account, “when it thunders the Bushmen are very angry and curse bitterly, thinking that the storm is occasioned by some evil being” (Thunberg, ii., 163).

[177.2] Hollis, _Nandi_, 9, 99.

[177.3] _J. A. I._, xliii. 49.

[177.4] _Jes. Rel._, xii. 25.

[177.5] J. A. Mason, _Univ. Cal. Pub._, x. 185.

[178.1] Lozano, _Desc. Chorographica del Gran Chaco_ (1733), 71, quoted Payne, i. 391 note.

[178.2] Payne, _l.c._

[178.3] _Int. Arch._, Suppl., xiii. 88.

[179.1] Neuhauss, iii. 157. I may refer also to the account of a young Kayan brave in Borneo taking his arms and sallying forth to fight the Thunder-god (_Int. Arch._, xxi. 139). But further examples are unnecessary.

[180.1] Frazer, _Magic Art_, i. 327 _sqq._

[180.2] Von Alpenburg, 262, 365. Many such knives are to be found in peasants’ houses in the Lower Inn valley. In the Netherlands these whirlwinds are held to be “the Travailing Mother,” who seems to be a woman dead in childbirth unconfessed of mortal sin. She cannot be received into heaven. She is equally denied a place in hell, since her sufferings and death have already provided a sufficient penance. Hence she wanders about, seeking an abiding-place (Wolf, _Niederl. Sag._, 616). Women who die in childbirth are commonly considered very dangerous ghosts. See below, p. 213.

[181.1] Farnell, _Evol._, 43. _Cf._ Miss Harrison, _Prolegomena_, 101.

[181.2] I have discussed similar practices, _Prim. Pat._, i. 102. See also Mannhardt, _Myth. Forsch._, 113 _sqq._; Frazer, _Scapegoat_, 255. These contain a large collection of examples, which put the magical and purificatory purpose beyond doubt.

[182.1] _Mélusine_, ii. 187, quoting the passage.

[182.2] _Journ. Am. F. L._, xxiii. 416, 418.

[182.3] Lumholtz, ii. 342, 422.

[183.1] _Rev. Trad. Pop._, xi. 663. Vâlmiki, the Indian epic poet, author of the _Rámáyana_, is said to have owed his birth to a similar blunder by a saint who was the object of prayers by two sisters-in-law, and mistook the maiden for the married woman (Harikishan Kaul, _Ind. Cens. Rep._, 1911, xiv. 131, citing Vaman Shiva Ram Apte’s _Sanskrit Dictionary_).

[184.1] Turner, _R. B. E._, xi. 194.

[184.2] M. Friedrich, _Anthropos_, ii. 101.

[185.1] _Anthropos_, vii. 74.

[185.2] Thurston, _Castes_, vi. 85.

[186.1] Dr H. ten Kate, _Anthropos_, vii. 396. _Cf._ Aston, _Shinto_, 189.

[186.2] Wiedemann, _op. cit._, 178. Bérenger-Feraud, _Superst._, i. 451 _sqq._, gives a long list of examples of punishments inflicted on the obdurate divinity. See also Frazer, _Magic Art_, i. 296; Tylor, _Prim. Cul._, ii. 155-7, and the numerous authorities there referred to; Grimm, _Teut. Myth._, ii. 767 note.

[187.1] _F. L._, viii. 349.

[187.2] Weeks, 271.

[187.3] Frazer, _Scapegoat_, _passim._

[188.1] Morris, _Ere_, 151.

[190.1] Junod, _S. A. Tribe_, ii. 368, 384. If Lactantius and the other writers of antiquity who have mentioned the sacrifice to Hercules referred to by Dr Frazer (_Magic Art_, i. 281) had given us the exact words and occasion of the rite, we might perhaps find a similar explanation for it. Both that and the rite addressed at Cranganore in Southern India (_ibid._, 280) to the goddess Bhagavati are at present very obscure.

[191.1] Anantha Krishna, i. 53, 76.

[191.2] Temple, _Leg. Panj._, ii. 425. _Cf._ _F. L._, x. 406.

[191.3] Grimm, _Teut. Myth._, i. 20, where other instances are also cited.

[192.1] Rev. J. H. Weeks, _J. A. I._, xxxix. 134, reproduced in the same author’s _Congo Cannibals_, 176.

[194.1] Plutarch, _De Iside_. Wiedemann (213) suggests that the Greeks misunderstood the myth. But the text of the hymn which he quotes appears to prove the accuracy of Plutarch’s interpretation. This is in effect the view taken by Dr Wallis Budge (_Gods_, i. 487). Harpocrates (Heru-p-khart) is Horus the younger.

[195.1] De Groot, _Rel. Syst._, iv. 429, 421, 342; Giles, ii. 276.

[196.1] Dalton, 232.

[197.1] _N. Ind. N. and Q._, iii. 97, par. 205.

[197.2] Jülg, 96 (Story No. 9). Compare children’s tales from various parts of India, where the hero or heroine’s life is dependent on a necklace which is stolen. The owner of the necklace dies when it is worn by the thief, and revives when it is taken off. The birth of a child follows visits by the other spouse. By the child’s help the necklace is recovered, and permanent life is thus restored to the half-dead, half-living hero or heroine (Frere, 230 (Story No. 20); Day, 1 (Story No. 1); Steel and Temple, 85).

[197.3] Kruijt, 398, 509; _cf._ 230.

[198.1] Petitot, 262.

[199.1] Von Wlislocki, _Volksdicht._, 283.

[199.2] Maurer, 300 (_cf._ 192). A Protestant version is given, Lehmann-Filhés, i. 132.

[200.1] Le Braz, 321, Story No. 60.

[201.1] Boas, _Ind. Sag._, 267. Compare a curious Tlingit story of a girl who married a dead man (ghost), who in consequence came to life again (Swanton, _Tlingit Myths_, 247).

[202.1] The ghostly visitant might be of either sex, though the masculine was perhaps more common. The visit was generally attended in either case with fatal effects. See below as to _Lamiæ_.

[203.1] Herodotus, vi. 68, 69.

[203.2] Augustine, _Civ. Dei_, xv. 23.

[203.3] Malleolus, De Credul. Dæmon. adhibenda, _Malleus Maleficarum_ (Frankfurt, 1582), 428. See also Bodin, _De Magorum Dæmonomania_ (Frankfurt, 1603), ii. 7. By this time, however, there began to be sceptics. _Cf._ Wierus, _De Præstigiis Dæmonum_ (Basel, 1577), 358; Ulr. Molitor, De Pythonicis Mulieribus, _Malleus Mal._, 83. The extensive information possessed for many centuries by these learned men was not limited to the _incubus_. There were also corresponding female demons commonly known as _Succubi_, or _Lamiæ_, whose ravages were almost equally great. Awful tales were related by way of warning against their temptation. Compare the _putiana_ of the Moluccas, cited below. See also Lecky, _Rationalism_, i. 26 note. Among the ancient Assyrians and the modern Arabs the possibility of cohabitation by a man with a spirit or non-human supernatural being, who may even bear him children, was and is believed. But they are very jealous (_Encyc. Rel._, iv. 571; _F. L._, xi. 388).

[204.1] Strausz, 454.

[204.2] Bartels, quoting Wladimir Bugiel, _Zeit. des Vereins_, x. 121. Apparently the throwing of the poppy-seed imposed on the ghostly visitant the necessity of counting the grains before proceeding to his attack. See Andree, i. 81; Wilken, iii. 226 note, citing Mannhardt.

[205.1] Scott goes on to refer to the old Scottish ballad of Sweet William’s Ghost, founded, like that of Bürger’s poem, on the same superstition. It is reprinted, with an account of the literature on the subject, in Child, _Ballads_, ii. 199 _sqq._, 226 _sqq._; v. 293, 294.

[205.2] Black, 113.

[208.1] Maurer, 111.

[208.2] For example, the notable case of the foundress of a new and popular religion, who was said to be haunted after the manner of Herdis, to her great annoyance and terror. But even her deluded followers felt bound to draw the line somewhere, and they seem to have drawn it at this obsession.

[209.1] _Daily Chronicle_, 17th February 1912.

[210.1] Among the Ngoulango or Pakhalla of the Ivory Coast a widow carries a piece of fetish wood which has the power to cause death to anyone who, attempting to approach her, is touched with it (Clozel, 363). It is probably effectual also against the ghost.

[210.2] _Globus_, lxxii. 22; lxxxi. 190. Compare a custom of the Minas of the Slave Coast, Frazer, _J. A. I._, xv. 85 note. The Kagoro of Northern Nigeria are also reported to believe in the possibility of sexual connection by ghosts with women (_J. A. I._, xlii. 159). Major Tremearne marks this belief as doubtful; but it accords with that of other peoples. The pungent smoke of red pepper is used in exorcisms by the Tigre of Abyssinia (Littmann, 310, 311).

[211.1] _Zeits. v. Rechtsw._, xxvii. 85. A widow remains four months in her hut, subject to a corresponding taboo. Among the Negroes of Surinam, before a widow or widower marries again, an offering of food and drink must be made to the ghost in order to obtain permission for the new marriage. The new spouse will be considered as belonging, even if not actually so belonging, to the family of the deceased. The widow or widower may not leave the house for three months, nor do any work (_ibid._, 395, 394).

[211.2] _Ibid._, xxv. 99 _sqq._

[212.1] _Zeits. v. Rechtsw._, xxv. 107. The Fõ Negresses in Togoland also fear to be haunted by their deceased husbands, who may kill them, or at least drive them mad. But this is said to be only when they have neglected them during life (_Anthropos_, vii. 307).

[213.1] Pechuël-Loesche, 308 _sqq._ The ghosts of women who have died in childbed are frequently the objects of dread in areas far apart. The belief is common in the East Indian Archipelago (see Wilken, iii. 224 _sqq._). Such a ghost is called by the inhabitants of the Island of Serang, in the Moluccas, _Putiana_. She appears after death as a great white bird, or else as a beautiful woman with fragrant clothing, who attacks pregnant women, or seduces and then with her long nails emasculates men. The most elaborate precautions are taken against her (Riedel, 112). Among the Shans of the Upper Chindwin Valley, Burma, the husband feigns madness, and undergoes a special purification (_F. L._, xxiii. 470).

[214.1] Bastian, _San Salvador_, 100. Among the Fans, further to the north, as Frazer notes (Balder, ii. 18, quoting W. L. Priklonsky in Bastian’s _Allerlei aus Volks- und Menschenkunde_), at the end of the mourning ceremonies the widows are purified by passing over a lighted brazier and sitting down with leaves still burning under their feet. Their heads are then shaved, and they are shared between the heirs of the deceased.

[215.1] Rev. J. H. Weeks, _Folk-Lore_, xix. 430; xxi. 463.

[216.1] Junod, _R. E. S._, i. 162; _id._, _The Fate of the Widows amongst the Ba-Ronga_, reprinted from the report of the South African Association for the Advancement of Science, 1908 (Grahamstown, Cape Colony, 1909), 5. It is fair to say that another and somewhat more popular account by M. Junod states: “The night [after the burial] has come. All the widows sleep in the open, their huts, which belonged to the deceased, being taboo. If it rains, they sleep in other huts of the village” (_S. A. Tribe_, i. 145). I do not know how to reconcile these two statements. I have adopted that which M. Junod has twice affirmed, the articles in the _R. E. S._ being particularly detailed and precise. Among the northern clans of the Thonga, he tells us (_S. A. Tribe_, i. 150) that the first night of mourning “everyone [_scil._ in the village] sleeps in the open.”

[217.1] C. S. Myers and A. C. Haddon, _Torres Str. Rep._, vi. 153, 158, 160; Haddon, _ibid._ (1912), iv. 60. In the Murray Islands “the ghost of a recently deceased person is particularly feared; it haunts the neighbourhood for two or three months.” But whether it specially attacks the widow the members of the expedition do not seem to have learned (_ibid._, vi. 253). The peculiarity of the dress, however, speaks for itself.

[218.1] Frazer, _Taboo_, 144, citing Father Guis, _Les Missions Catholiques_ (1902), xxxiv, 208. Among the Abarambo of the Congo basin, north of the Wele, the husband or wife disappears in the bush for a time, the latter until she finds a new husband. The widow or widower blackens the face, binds a cord round the waist, wears nothing but an old garment and only eats raw food (Johnston, _Grenfell_, ii. 650).

[219.1] Teit, _Jes. Exped._, i. 332. Compare the Bella Coola tale cited above (p. 200).

[219.2] Peter Martyr, _The Decades of the New World_, in Arber, 100.

[219.3] Lumholtz, _Unk. Mexico_, i. 384 _sqq._ Four feasts are given for a woman. “She cannot run so fast, and it is therefore harder to chase her off.”

[221.1] Hobley, _J. A. I._, xli. 418. Among the neighbouring Atharaka and Akamba the duty of sleeping with the widow on the fifth night after the death is performed by a brother of the deceased (Champion, _ibid._, xlii. 84).

[222.1] Stannus, _J. A. I._, xl. 315.

[222.2] Compare the accounts of Anyanja funerals in Rattray, 92 (this account is by a native), and Werner, 165. In neither of these is the custom in question referred to.

[223.1] Rattray, 187.

[223.2] Georgi, iii. 89. The information is perhaps derived from the old travellers, Steller and Krasheninnikoff, both of whom mention the custom. See _Jesup. Exped._, vi. 752.

[224.1] Pechuël-Loesche, 330. _Cf._ Weeks, 300.

[224.2] _F. L._, xix. 413.

[225.1] Roscoe, _The Baganda_ (London, 1911), 357 n., 48. Of the King of Nri in Nigeria we are told: “No man is allowed to step over his wives’ legs, nor may anyone commit adultery with them” (Thomas, _Ibo_, i. 53). This collocation of prohibitions is hardly accidental.

[225.2] Roscoe, 205.

[226.1] I suspect that the requirement mentioned by Professor Frazer (_Dying God_, 183), of some of the Kaffir tribes, not specified, that the first child born after the second marriage of a widow of a man killed in battle, whether by her first or her second husband, must be put to death, is to be referred to the same cycle of ideas. But I have no access to the authority he cites, which is partly unpublished.

[227.1] Lieut. Hans Kaufmann, _Mitteil. aus den Deutschen Schutzgeb_. (Berlin, 1910), xxiii. 168.

[228.1] _Zeits. v. Rechtsw._, xxv. 101, 97, 105.

[228.2] Gouldsbury and Sheane, 171.

[229.1] Gouldsbury and Sheane, 168 _sqq._

[230.1] _Cens. Ind. Rep._, 1901, ix. 208; W. Crooke, _Encyc. Rel._, iv. 603.

[230.2] W. Crooke, _l.c._ See _supra_, p. 213 note. _Cf._ also _Cens. Ind. Rep._, 1901, xvii. 120.

[230.3] _Cens. Ind. Rep._, 1901, xvii. 121.

[231.1] _Cens. Ind. Rep._, 1911, xiv. 283.

[231.2] _Ibid._, 1901, vi. 421.

[231.3] _Ibid._, 1911, xvi. 176.

[236.1] _J. A. I._, xv. 73, 98.

[236.2] A. L. Kroeber, _Bull. Am. Mus. Nat. History_, xviii. 17.

[236.3] Weeks, 320, 321; _J. A. I._, xxxix. 453.

[236.4] Batchelor, 106, 167.

[237.1] _Anthropos_, i. 172.

[237.2] _Int. Arch._, xiii., Suppl., 77.

[237.3] Clozel, 363.

[237.4] Brough Smyth, ii. 297; _F. L._, xiv. 325, 338.

[237.5] Spencer and Gillen, _N. T._, 521.

[238.1] Rice, 56, 57.

[238.2] Lunet de Lajonquière, 282.

[238.3] Herod., ii. 46, 66, 67. They were all no doubt sacred animals.

[238.4] T. C. Hodson, _J. A. I._, xxxi. 306.

[239.1] Thomas, _Ibo_, i. 45, 39.

[239.2] Meyer, 83.

[239.3] Pepper and Wilson, _Mem. Am. Anthrop. Assoc._, ii. 313.

[240.1] _Bull. de Folklore_, iii. 74.

[241.1] Hollis, _Nandi_, 71, 73, 74.

[241.2] _Id._, _Masai_, 353.

[242.1] Paulitschke, i. 258. _Cf._ the customs of the Kavirondo and Ja-Luo, where no painting is recorded (Johnston, _Uganda_, ii. 743, 794).

[242.2] Torday and Joyce, _J. A. I._, xxxvi. 50 (_cf._ 41). Professor Frazer has mentioned (_Taboo_, 186 n.) some other African cases in which the custom of painting the man-slayer may be intended as a disguise. None of them seem to be stronger than the above. He goes on to mention the Yabim of German New Guinea, among whom the relations of a murdered man, on accepting a bloodwit instead of avenging his death, must allow the family of the murderer to mark them with chalk on the brow. “If this is not done, the ghost of their murdered kinsman may come and trouble them; for example, he may drive away their swine or loosen their teeth.” I have no access to the German authority he cites; but I may suggest for what it may be worth that the chalk-mark is a certificate to the ghost that his relatives have done their duty by exacting a fine for his death, and that he has no cause to feel aggrieved with them--in fact, that he may feel well satisfied. Dr Frazer himself indeed once took this view, or something like it (_Tylor Essays_, 107).

[243.1] Teit, _Jesup Exped._, ii. 271, 235; i. 357, 332.

[243.2] Hill-Tout, Notes on the Skqomic, _Brit. Ass. Reb._, 1900, 478 _sq._

[245.1] _Bijdragen_, xxxix. 37. _Cf._ Furness, 91.

[245.2] _J. A. I._, xxxvi. 83 note; Hose, i. 271 note.

[245.3] Hose, ii. 24.

[246.1] Gregor, 199.

[246.2] _Anthropos_, iv. 859, 860.

[247.1] Hose, ii. 37.

[247.2] Frazer, _J. A. I._, xv. 73; _Id._, _Scapegoat_, chaps. i. iii. iv. vi.

[247.3] Hutter, 442.

[248.1] Koch-Grünberg, i. 130-140.

[249.1] De Groot, _Rel. Syst._, vi. 1151.

[250.1] _Torres Str. Exped._, v. 256; _cf._ vi. 140 _sqq._

[250.2] Owen, _Musquakie_, 81. _Cf._ _Arch. Rel._, xiv. 257.

[251.1] Koch-Grünberg, ii. 173.

[251.2] Frazer, _J. A. I._, xv. 99, citing Speke, _Journal_, 542.

[251.3] Dorsa, 91.

[252.1] _Int. Arch._, xiii., Suppl., 76.

[252.2] _Rep. B. E._, xviii. 315.

[253.1] Frazer, _Balder_, i. 22 _sqq._; Hartland, _Prim. Pat._, i. 89 _sqq._

[253.2] Frazer, _l.c._, 45, 46.

[253.3] Goddard, _Univ. Cal. Pub._, i. 72.

[254.1] Frazer, _Balder_, i. 36.

[255.1] Boaz, _Brit. Ass. Rep._, 1890, 575.

[255.2] _Tylor Essays_, 110, citing Riedel, _Deutsche Geographische Blätter_, x. 286.

[256.1] _S. Afr. F. L. Journ._, i. 51.

[256.2] See for example the cases collected by Dr Frazer, _J. A. I._, xv. 84, 85

[257.1] _Supra_, p. 209.

[257.2] _Int. Arch._, xiii., Suppl. 72.

[257.3] _Jesup. Exped._, vi. 113; Riedel, 307; Clozel, 363.

[257.4] _Journ. Am. F. L._, xvi. 137.

[258.1] Frobenius, _Heiden-Neger_, 408. Compare the widows’ dance among the Wawanga in the Elgon District, British East Africa (_J. A. I._, xliii. 36). Among the Ibo-speaking people of Nigeria, at Aguku, the women of the quarter in which a death has occurred march round at midnight and sing (Thomas, _Ibo_, i. 80).

[259.1] Weeks, 104, 321.

[259.2] Kruijt, 272.

[259.3] Striking examples will be found in von den Steinen, 506; and Smirnov, i. 143, 366.

[260.1] _Rev. Hist. Rel._, lx. 358.

[260.2] Prof. E. Monseur, _ibid._, liii. 290 _sqq._

[261.1] Mariner, i. 311.

[261.2] Alldridge, 119.

[261.3] _J. A. I._, xxxii. 47.

[261.4] Brand and Ellis, ii. 187 note.

[261.5] Clozel, 179.

[262.1] Codrington, 281.

[262.2] _Rep. B. E._, v. 111, translating _Jesuit Relations_.

[262.3] _Int. Arch._, xiii., Suppl. 72.

[262.4] _Globus_, lxxii. 22.

[262.5] Spencer and Gillen, _N. T._, 521.

[262.6] Deut. xiv. 1.

[262.7] _Int. Arch._, xiii., Suppl. 71. Sir Everard im Thurn throws doubt upon this as a funeral rite (_F. L._, xii. 141).

[263.1] Williams, _Fiji_, 169.

[263.2] _Dix-neuvième Siècle_, 26th December 1890.

[263.3] _Int. Arch._, xiii., Suppl. 72.

[263.4] _Ibid._, 77.

[264.1] Father Alex. Arnoux, _Anthropos_, vii. 288.

[266.1] Herod., i. 199; Strabo, xvi. 1, 20. Further details are supplied by the Epistle of Jeremy appended to the apocryphal Book of Baruch.

[267.1] Justin, xviii. 5.

[267.2] Socrates, _Hist. Eccl._, i. 18.

[267.3] Sozomen, _Hist. Eccl._, v. 10.

[267.4] Ælian, _Var. Hist._, iv. 1. Dr Farnell (_Greece and Bab._, 271 note, 273 _sqq._) considers that the Lydian practice was identical with that of the Armenians, referred to just below. This is possible. The lady who commemorated at Tralles her dedication for this purpose (see below, p. 273) seems to have been a Lydian. In either case it was a religious practice, though Ælian does not explicitly say so. His account in fact is vague.

[267.5] Herod., i. 93.

[267.6] Strabo, xi. 14, 16.

[270.1] Lucian, _De Dea Syria_, 6.

[271.1] Eusebius, _Vita Const._, iii. 58; Frazer, _Adonis_, 1906, 22 note 2. I am uncertain how far Professor Frazer adheres to this interpretation (see _Adonis_3, 33 note). Eusebius, it is true, was a contemporary; but he was a bitter partizan, and wrote in a rhetorical style, exaggerating everything that could bring glory to his hero Constantine. Socrates, on the other hand, was a lawyer, a man of wider and more liberal views, and of fairer judgement. Sozomen too was a lawyer. They wrote a century later; but they wrote at Constantinople, and probably had access to official documents. To my mind, if their statements be irreconcilable, these qualifications entitle them to greater credit than the not-too-scrupulous ecclesiastic.

[271.2] Socrates, _loc. cit._

[273.1] Ramsay, i. 94, 115; Frazer, _Adonis_, 34. Such religious prostitutes were, of course, common in Western Asia. _Cf._ Strabo, xii. 3, 36.

[273.2] Clement of Alexandria, _Protrept._, ii; Arnobius, _Adv. Gentes_, v. 19; Firmicus Maternus, _De Errore Prof. Rel._, x; Apollodorus, _Bibl._, iii. 14, 3.

[274.1] The service of the _hierai_ is discussed by Ramsay, _op. cit._, 135-7. See also below, p. 279.

[274.2] On the other hand, it must not be forgotten that at a marriage among the Auziles and the Nasamonians the guests who enjoyed the bride’s favours were expected to reward her with a gift. Similarly, in modern Europe, a gift is also found as the return for a kiss or a dance with the bride. I have collected several cases, _Leg. Perseus_, ii. 361, 355-8, and many more might be added. Compare the Suahili custom mentioned below, p. 277.

[275.1] Roth, _Ethnol. Studies_, 174.

[275.2] Howitt, 664; _J. A. I._, xx. 87. See also Ploss, i. 308.

[276.1] Spencer and Gillen, _C. T._, 92.

[276.2] _Globus_, xci. 313.

[277.1] Riedel, 138, 137.

[277.2] H. Crawford Angus in _Zeits. f. Ethnol._, xxx., Verhandl., 479.

[277.3] Duff Macdonald, i. 126; Jas. Macdonald, in _J. A. I._, xxii. 101.

[277.4] H. Zache, in _Zeits. f. Ethnol._, xxxi. 76. More than thirty years ago a French writer cited by Hertz (_Giftmädchen_, 41) reported that among the Bafiote of the Loango Coast the girls were led round the village and their virginity put up to auction. This looks like a puberty rite of a similar character. I have not seen the book, however, and think it not impossible that the writer may have misunderstood the ceremony usual on emerging from the “paint-house.”

[278.1] _J. A. I._, xxxi. 121.

[278.2] Ploss, i. 307, 308. Puberty ceremonies to which girls are subjected are by no means confined to “initiation-mysteries”--that is to say, collective rites performed on a number of candidates at the same time. Several of the above-cited ceremonies are performed on individual girls as they reach puberty; and examples might very easily be multiplied. In Cyprus, on the other hand, there seem to have been collective rites, with the sacrifice of virginity.

[280.1] Mannhardt, _Wald- und Feldkulte_, ii. 284; Frazer, _Adonis_, 32 note.

[281.1] _Rev. Hist. Rel._, xli. 315.

[282.1] Farnell, _Cults_, v. 423.

[283.1] We are reminded of the risk incurred in relieving Kamtchadal widows of their “sins” (_supra_, p. 223). There, however, the Russian soldiers who assisted them belonged to a totally different mental and social environment. They contemned the native superstition. It is improbable that any strangers at Babylon or Heliopolis could have been on a plane of civilization so far removed from that of the natives that they were either ignorant of, or indifferent to, the native ideas. Rather, they are likely to have shared them. Among the Baronga, when a similar service is required to be rendered, the man must be inveigled by a trick: he would not knowingly incur the risk (Junod, _R. E. S._, i. 163).

[283.2] Garcilasso, i. 59.

[284.1] Ploss, i. 406; Hertz, _loc. cit._, citing authorities.

[284.2] Crawley, _Mystic Rose_ (1902), 348.

[285.1] Westermarck, _Moral Ideas_, ii. 445.

[285.2] Above, p. 63.

[286.1] Van Gennep, _Rites_, 39 _sqq._ As to trials of strength, see _Jesup Exped._, vii. 582.

[287.1] Dennett, 121.

[287.2] Dumoutier, 182.

[288.1] Since this essay was published in its original form the whole position of women in the temple-ritual of Western Asia has been carefully discussed by Dr Farnell (_Greece and Bab._, 268 _sqq._), to whose criticisms I have been greatly indebted during the process of revision.

[289.1] Among many savages additional prohibited degrees exist side by side with exogamy strictly so called. In my view these, where they exist, are supplementary rules of subsequent growth. In any case exogamy operates in the same way as our prohibited degrees.

[292.1] O’Grady, ii. 264.

[292.2] There are other manuscripts of the Colloquy, but none of them contain the sequel of the adventures of the _Lia Fáil_. See the preface to Stokes’ edition, _Irische Texte_, 4th ser. (Leipzig, 1900).

[293.1] Skene’s paper is in _Proceedings of the Society of Antiquaries of Scotland_, viii. 68; Mr O’Reilly’s in _Journal of the Royal Society of Antiquaries of Ireland_, xxxii. 77. The stone now called the _Lia Fáil_ at Tara is clearly not the stone of tradition.

[293.2] Keating, i. 101. See also 207, 209. On the latter page “a poem from a certain book of invasion” is quoted at length. It contains an enumeration of the four jewels of the Tuatha Dé Danann, among them the Lia Fáil, “which used to roar under the king of Ireland.” In the _Baile an Scail_ (The Champion’s Ecstasy) Conna of the Hundred Fights steps on the stone accidentally, and is told by the Druid who accompanies him, “Fál has screamed under thy feet. The number of its screams is the number of kings that shall come of thy seed for ever; but I may not name them.” In this passage the stone is said to have come from the Island of Foal to abide for ever in the land of Tailtin (Nutt, i. 187, summarizing O’Curry’s translation).

[294.1] O’Curry, _On the Manners and Customs of the Ancient Irish_ (three vols., London, 1873), vol. i. (Sullivan’s Introduction), p. clxxxiii. Spencer, _View of the State of Ireland_, says that the Tanist is “the eldest of the kinne.” _Ancient Irish Histories_ (Dublin, Hibernia Press, 1809), i. 12.

[295.1] O’Curry, ii. 199. From a reference in an Irish text translated by Professor Windisch from the _Lebor na hUidre_, it seems that the bull was required to be white. _Irische Texte_, ser. i. 200.

[296.1] _Revue Celtique_, xxii. 22, in the story of the Sack of Dá Derga’s Hostel translated by Whitley Stokes.

[297.1] Haltrich, 195.

[298.1] _Jātaka_, iv. 23, Story No. 445.

[298.2] Jülg, 60, Story No. 2.

[299.1] Radloff, i. 208.

[299.2] _Folk-Lore_, iv. 202.

[300.1] Ralston, _Tibetan Tales_, p. 29.

[300.2] _Bakhtyár Náma_, 51.

[301.1] Stumme, 123, Story No. 15.

[301.2] Burton, _Nights_, iv. 210.

[301.3] _N. Ind. N. and Q._, iv. 66. Similarly in a story from Mirzapur, the first man met in the forest is made king. _Ibid._, ii. 81. In another story from Mirzapur a trained elephant is let loose to choose the king’s bride. _Ibid._, iii. 103.

[302.1] Radloff, vi. 157.

[302.2] _Ibid._, iv. 143.

[302.3] Prym und Socin, _Kurdische Sammlungen_, Erste Abteil. (St Petersburg, 1887); übersetz., 32.

[303.1] Leclère, 16. “Tous ceux qui étaient presents à ce conseil… decidèrent qu’on consulterait immédiatement les chevaux.”

[303.2] _Kathá_, ii. 102.

[304.1] Natesa Sastri, 126.

[304.2] Steel and Temple, 140. In other stories from Kashmir, it is “an elephant” (Knowles, 169, 309).

[304.3] _Rev. Trad. Pop._, iv. 442.

[304.4] Knowles, 158. Other stories, _Ibid._, 17, 309; _Bakhtyár Náma_, 169 (notes by the Editor); Day, 99, Story No. 5.

[305.1] _Kathákoça_, 155.

[306.1] Luzel, _Lég. Chrét._, i. 282 (pt. iii., Story No. 11); a variant, _Mélusine_, i. 300.

[307.1] _F.-L. Journ._, iv. 338 _sqq._, including the references at foot of 348.

[308.1] Friedrich von Raumer, _Geschichte der Hohenstaufen und ihrer Zeit_ (Leipzig, 1824), iii. 74.

[308.2] Eusebius, _Eccles. Hist._, vi. 29.

[308.3] Middleton, _Works_ (2nd ed. London, 1755), vol. v., p. 153, citing “Hist. Raven., etc. Aring [hus], Rom[a] Subt[erranea], l. vi., c. 48.”

[309.1] _Early Trav._, 158. The casting of lots is divination--an appeal to supernatural powers to decide the event. Such divination (frequently glossed as the ballot) took place at the election of Matthias to succeed Judas Iscariot in the apostolate (Acts i. 23). It seems to have been a not uncommon practice in the Middle Ages for the election of ecclesiastical dignitaries. It is expressly reprehended in a tract _De decem præceptis_, published in the year 1439, by Thomas Ebendorfer of Haselbach, Court Chaplain and Privy Councillor of the Emperor Frederick III (_Zeit. des Vereins_, xii. 11).

[309.2] The church derived its name from having been erected in a Lombard burial-ground. Poles were set up on the graves, and on each pole the wooden figure of a dove. It is suggestive that the scene of the story is placed in such surroundings.

[310.1] Paulus Diaconus, _Gesta Longobard._, vi. 55. See also Soldan, 145, 148. Hildeprand did not reign long. He was deprived of the throne a few months later by Ratchis, who reigned for five years, 744-749.

[310.2] Soldan, 150.

[310.3] Post, _Afr. Juris._, i. 138, citing Harris, _The Highlands of Ethiopia_. Post notes that Krapf contests the accuracy of this account and states the succession was hereditary. The two statements are perhaps not irreconcilable. The succession to the throne of Businza, south of Lake Victoria Nyanza, was hereditary, but among the candidates an animal omen was decisive. Father van Thiel, who says this, however, omits to tell us exactly how (_Anthropos_, vi. 502). See also, as to other tribes, below, pp. 317 _sqq._

[311.1] Herod., iii. 84 _sqq._

[311.2] Grimm has collected instances, _Teut. Myth._, i. 47; ii. 658; iv. 1301, 1481. Also von Negelein, _Zeits. des Ver._, xi. 406 _sqq._

[312.1] _Journ. Ind. Archip._, iii. 316.

[313.1] Forbes, ii. 465.

[313.2] Plutarch, _De Fluv._, xiv.

[315.1] Huc, ii. 343; i. 278; Waddell, 245 _sqq._

[316.1] Gray, i. 103.

[317.1] Speke, _Journ._, 221. A less astonishing species of augury, and one reminding us of English Hallowe’en practices, is that adopted by the Shilluk on the Upper Nile. On choosing a king a small stone for everyone of the royal princes is thrown into the fire. The stones of the rejected candidates fly out again; he whose stone remains in the fire becomes king (_Anthropos_, v. 333).

[318.1] _Anthropos_, vi. 70.

[319.1] _Records of the Past_, 2nd series [1891] v. 68, 62.

[320.1] _Folk-Lore_, ix. 114. Mr Crooke does not refer to the speech of Eurymachus immediately following that of Telemachus, which confirms what has been said on this subject by Antinous and Telemachus.

[321.1] I am indebted to Miss Burne for suggesting that something like this is the true interpretation of the use alike of the _Lia Fáil_ and of the various regal paraphernalia employed in the stories. As she puts it, they would know their rightful owner. This, however, is to assume the principle of heredity as already established. The animistic belief involved in the interpretation suggested was perhaps applied even before then.

[323.1] Girald. Cambr., _Itinerarium Kambriæ_, l. i., c. 2.

[323.2] Crooke, _Pop. Rel._, ii. 142.

[323.3] Crooke, _Tribes and Castes_, ii. 380. _Cf._ the Legend of Dhatu Sena, King of Ceylon (Tennent, _Ceylon_, i. 389).

[324.1] A. Landes, _Contes Tjames_, 104.

[324.2] _Journal of the Indian Archipelago_, iii. 571.

[324.3] _Havelok_, ll. 602 _sqq._, 2139 _sqq._

[326.1] Owen, _Narrative_, ii. 418, translating a MS., of Sr. Ferão, a Portuguese governor of the coast. This translation is reprinted by Theal, _Records of South-Eastern Africa_, vii. 371 _sqq._

[327.1] Theal, _Records_, vii. 191 _sqq._

[327.2] 2 Sam., ch. 16; 1 Kings, ch. 2. There is some reason to think that the same custom obtained among the ancient Teutonic peoples, and even in England. Both this and succession by marrying a daughter are frequent incidents in historical traditions as well as in _märchen_ (see Frazer, _Magic Art_, ii., ch. xviii., and _Scapegoat_, 368).

[328.1] Junod, _S. A. Tribe_, i. 199, 206.

TRANSCRIBER’S NOTES

Page numbers are given in in {curly} brackets. Endnote markers are given in [square] brackets in the plain text version.

Alterations to the text:

Convert footnotes to endnotes. Relabel note markers: append the original note number to the page number.

Omit the Index.

[Preface]

“published _Myth Ritual and Religion_, in which he attacked” add comma after _Myth_.

[The relations of religion and magic]

(“If a man,” writes Bishop Codrington, has been successful…) add quotation mark before _has_.

Change “It is substantially that of _Professer_ Frazer” to _Professor_.

[The boldness of the Celts]

“There is a remarkable story in the _Eyrbyggja_ Saga” to _Eyrbyggia_.

[Endnotes]

Two punctuation corrections (missing periods).

[End of text]