Chapter IV: The Golden Bough (6)

The following is a description of the festival of first-fruits as it was celebrated in Tonga in the days when a European flag rarely floated among the islands of the Pacific. “_Inachi._ This word means literally a share or portion of any thing that is to be, or has been, distributed out: but in the sense here mentioned it means that portion of the fruits of the earth, and other eatables, which is offered to the gods in the person of the divine chief Tooitonga, which allotment is made once a year, just before the yams in general are arrived at a state of maturity; those which are used in this ceremony being planted sooner than others, and, consequently, they are the first-fruits of the yam season. The object of this offering is to insure the protection of the gods, that their favour may be extended to the welfare of the nation generally, and in particular to the productions of the earth, of which yams are the most important.

“The time for planting most kinds of yams is about the latter end of July, but the species called _caho-caho_, which is always used in this ceremony, is put in the ground about a month before, when, on each plantation, there is a small piece of land chosen and fenced in, for the purpose of growing a couple of yams of the above description. As soon as they have arrived at a state of maturity, the _How_ [King] sends a messenger to Tooitonga, stating that the yams for the _inachi_ are fit to be taken up, and requesting that he would appoint a day for the ceremony; he generally fixes on the tenth day afterwards, reckoning the following day for the first. There are no particular preparations made till the day before the ceremony; at night, however, the sound of the conch is heard occasionally in different parts of the islands, and as the day of the ceremony approaches, it becomes more frequent, so that the people of almost every plantation sound the conch three or four times, which, breaking in upon the silence of the night, has a pleasing effect, particularly at Vavaoo, where the number of woods and hills send back repeated echoes, adding greatly to the effect. The day before the ceremony the yams are dug up, and ornamented with a kind of ribbon prepared from the inner membrane of the leaf of a species of pandanus, and dyed red....

“The sun has scarcely set when the sound of the conch begins again to echo through the island, increasing as the night advances. At the Mooa [capital] and all the plantations the voices of men and women are heard singing _Nófo óoa tegger gnaoóe, óooa gnaoóe_, Rest thou, doing no work; thou shalt not work. This increases till midnight, men generally singing the first part of the sentence, and the women the last: it then subsides for three or four hours, and again increases as the sun rises. Nobody, however, is seen stirring out in the public roads till about eight o’clock, when the people from all quarters of the island are seen advancing towards the Mooa, and canoes from all the other islands are landing their men; so that all the inhabitants of Tonga seem approaching by sea and land, singing and sounding the conch. At the Mooa itself the universal bustle of preparation is seen and heard; and the different processions entering from various quarters of men and women, all dressed up in new _gnatoos_, ornamented with red ribbons and wreaths of flowers, and the men armed with spears and clubs, betoken the importance of the ceremony about to be performed. Each party brings in its yams in a basket, which is carried in the arms with great care by the principal vassal of the chief to whom the plantation may belong. The baskets are deposited in the _malái_(979) (in the _Mooa_), and some of them begin to employ themselves in slinging the yams, each upon the centre of a pole about eight or nine feet long, and four inches diameter. The proceedings are regulated by attending matabooles.(980) The yams being all slung, each pole is carried by two men upon their shoulders, one walking before the other, and the yam hanging between them, ornamented with red ribbons. The procession begins to move towards the grave of the last Tooitonga (which is generally in the neighbourhood, or the grave of one of his family will do), the men advancing in a single line, every two bearing a yam, with a slow and measured pace, sinking at every step, as if their burden were of immense weight. In the meantime the chiefs and matabooles are seated in a semicircle before the grave, with their heads bowed down, and their hands clasped before them.” The procession then marched round the grave twice or thrice in a great circle, the conchs blowing and the men singing. Next the yams, still suspended from the poles, were deposited before the grave, and their bearers sat down beside them. One of the _matabooles_ of Tooitonga now addressed the gods generally, and afterwards particularly, mentioning the late Tooitonga, and the names of several others. He thanked them for their divine bounty in favouring the land with the prospect of so good a harvest, and prayed that their beneficence might be continued in future. When he had finished, the men rose and resumed their loads, and after parading two or three times round the grave, marched back to the _malái_, singing and blowing the conchs as before. The chiefs and _matabooles_ soon followed to the same place, where the yams had been again deposited. Here the company sat down in a great circle, presided over by Tooitonga. Then the other articles that formed part of the _Inachi_ were brought forward, consisting of dried fish, mats, etc., which, with the yams, were divided into shares. About a fourth was allotted to the gods, and appropriated by the priests; about a half fell to the king; and the remainder belonged to Tooitonga. The materials of the _Inachi_ having been carried away, the company set themselves to drink _cava_, and a _mataboole_ addressed them, saying that the gods would protect them, and grant them long lives, if they continued to observe the religious ceremonies and to pay respect to the chiefs.(981)

The Samoans used to present the first-fruits to the spirits (_aitus_) and chiefs.(982) For example, a family whose god was in the form of an eel presented the first-fruits of their taro plantations to the eel.(983) In Tahiti “the first fish taken periodically on their shores, together with a number of kinds regarded as sacred, were conveyed to the altar. The first-fruits of their orchards and gardens were also _taumaha_, or offered, with a portion of their live stock, which consisted of pigs, dogs, and fowls, as it was supposed death would be inflicted on the owner or the occupant of the land from which the god should not receive such acknowledgment.”(984) In Huahine, one of the Society Islands, the first-fruits were presented to the god Tani. A poor person was expected to bring two of the earliest fruits gathered, of whatever kind; a _raatira_ had to bring ten, and chiefs and princes had to bring more, according to their rank and riches. They brought the fruits to the temple, where they threw them down on the ground, with the words, “Here, Tani, I have brought you something to eat.”(985) The chief gods of the Easter Islanders were Make-Make and Haua. To these they offered the first of all the produce of the ground.(986) Amongst the Maoris the offering of the first-fruits of the sweet potatoes to Pani, son of Rongo, the god of sweet potatoes, was a solemn religious ceremony.(987)

It has been affirmed that the old Prussians offered the first-fruits of their crops and of their fishing to the god Curcho, but doubt rests on the statement.(988) The Romans sacrificed the first ears of corn to Ceres, and the first of the new wine to Liber; and until the priests had offered these sacrifices, the people might not eat the new corn nor drink the new wine.(989)

The chief solemnity of the Natchez, an Indian tribe on the Lower Mississippi, was the Harvest Festival or the Festival of New Fire. When the time for the festival drew near, a crier went through the villages calling upon the people to prepare new vessels and new garments, to wash their houses, and to burn the old grain, the old garments, and the old utensils in a common fire. He also proclaimed an amnesty to criminals. Next day he appeared again, commanding the people to fast for three days, to abstain from all pleasures, and to make use of the medicine of purification. Thereupon all the people took some drops extracted from a root which they called the “root of blood.” It was a kind of plantain and distilled a red liquor which acted as a violent emetic. During their three days’ fast the people kept silence. At the end of it the crier proclaimed that the festival would begin on the following day. So next morning, as soon as it began to grow light in the sky, the people streamed from all quarters towards the temple of the Sun. The temple was a large building with two doors, one opening to the east, the other to the west. On this morning the eastern door of the temple stood open. Facing the eastern door was an altar, placed so as to catch the first beams of the rising sun. An image of a _chouchouacha_ (a small marsupial) stood upon the altar; on its right was an image of a rattlesnake, on its left an image of a marmoset. Before these images a fire of oak bark burned perpetually. Once a year only, on the eve of the Harvest Festival, was the sacred flame suffered to die out. To the right of the altar, on “this pious morn,” stood the great chief, who took his title and traced his descent from the Sun. To the left of the altar stood his wife. Round them were grouped, according to their ranks, the war chiefs, the sachems, the heralds, and the young braves. In front of the altar were piled bundles of dry reeds, stacked in concentric rings.

The high priest, standing on the threshold of the temple, kept his eyes fixed on the eastern horizon. Before presiding at the festival he had to plunge thrice into the Mississippi. In his hands he held two pieces of dry wood which he kept rubbing slowly against each other, muttering magic words. At his side two acolytes held two cups filled with a kind of black sherbet. All the women, their backs turned to the east, each leaning with one hand on her rude mattock and supporting her infant with the other, stood in a great semicircle at the gate of the temple. Profound silence reigned throughout the multitude while the priest watched attentively the growing light in the east. As soon as the diffused light of dawn began to be shot with beams of fire, he quickened the motion of the two pieces of wood which he held in his hands; and at the moment when the upper edge of the sun’s disc appeared above the horizon, fire flashed from the wood and was caught in tinder. At the same instant the women outside the temple faced round and held up their infants and their mattocks to the rising sun.

The great chief and his wife now drank the black liquor. The priests kindled the circle of dried reeds; fire was set to the heap of oak bark on the altar, and from this sacred flame all the hearths of the village were rekindled. No sooner were the circles of reeds consumed than the chief’s wife came forth from the temple and placing herself at the head of the women marched in procession to the harvest fields, whither the men were not allowed to follow them. They went to gather the first sheaves of maize and returned to the temple bearing them on their heads. Some of the sheaves they presented to the high priest, who laid them on the altar. Others they used to bake the unleavened bread which was to be eaten in the evening. The eastern door of the sanctuary was now closed, and the western door was opened.

When the day began to decline, the multitude assembled once more at the temple, this time at its western gate, where they formed a great crescent, with the horns turned toward the west. The unleavened bread was held up and presented to the setting sun, and a priest struck up a hymn in praise of his descending light. When darkness had fallen the whole plain twinkled with fires, round which the people feasted; and the sounds of music and revelry broke the silence of night.(990)

INDEX.

Aachen, fire festival at, ii. 251

Aargau, trees planted at births in, ii. 330

Aberdeenshire, ceremony at the cutting of the last sheaf in, i. 345

Abyssinia, rain-making on the outskirts of, i. 53

Abyssinian festivals, ii. 171

Acagchemen tribe, adoration of the buzzard by the, ii. 90, 91

Adonis, myth and worship of, i. 279-282, 296;
connection with vegetation, i. 281;
gardens of, i. 284-296;
rites of, similar to those of Osiris, i. 319, 320;
probable origin of the cult of, i. 363;
lament of, i. 280, 399;
as a pig, ii. 49, 50

Aegira, blood drunk at, before prophesying, i. 34

Aethiopian kings confined to their palaces, i. 164

Afghan Boundary Mission, reception of the, by the natives, i. 155

Afghanistan, reception of strangers in, i. 155

Africa, weather kings common in, i. 44;
reluctance to accept the crown in some parts of West, i. 118, 119;
priestly kings on the west coast of, i. 112;
human heart eaten in the Shire Highlands of, ii. 89

Ague, cure for, ii. 153

Aht Indians, seclusion of girls amongst the, ii. 229, 230

Ain, May-day customs in the Département de l’, i. 88

Aino type of sacrament, ii. 134-136

Ainos, bear festival of the, ii. 101-105;
preparation for fishing, ii. 122;
treatment of the bear, ii. 132

Alaskan sable hunters, ii. 116

Alban hills, i. 1;
mount, i. 2

Albania, Easter Eve custom in, i. 276; ii. 181;
scapegoat in, ii. 201, 202;
beating in, ii. 216

Alexandria, commemoration of the death of Adonis and Aphrodite at, i. 279,
280

Alfoers, function of their high priest Leleen, i. 166;
ceremony for restoring the soul, i. 134, 135;
priest’s hair uncut, i. 194;
priest sows the first rice seed and plucks the first ripe rice, ii. 71;
driving away the devil by the, ii. 159

Algeria, midsummer fires in, ii. 266

Alligator, the man-eating, ii. 109

Alps, May-day custom in the, i. 104

Altisheim, harvest custom in, i. 337

Altmark, Whitsuntide customs in, i. 98;
Easter bonfires, ii. 254

Amboina, soul-abstracting in, i. 139, 140;
sprinkling the sick with spices in, i. 154;
hair burying in, i. 201;
disease boats in, ii. 188;
strength thought to be in the hair in, ii. 328;
offerings of first-fruits in, ii. 377

Amenhôtep IV and the sun-god, i. 314, 315

America, belief in the resurrection of the buffalo in the western prairies
of, ii. 123

Ammon, rage of the sun-god Ra against, i. 315;
rams held sacred by the worshippers of, ii. 92, 93

Andamanese belief in the reflection as the soul, i. 145

Anderida, wealds of Kent, Surrey, and Sussex, remnants of the forest of,
i. 57

Angel-man, beheading the, ii. 267

Angoulême, custom of burning a poplar on St. Peter’s Day in, i. 101

Angoy, king of, must have no bodily defects, i. 221

Animal worship, two types of, ii. 133, 134;
sacred carried in procession, ii. 139-147;
employed as a scapegoat, ii. 189-191, 194, 195;
eaten to obtain its quality, ii. 86, 87;
spared by savages from fear of the vengeance of other animals of the
same kind, ii. 107-110;
respect shown by the savage for the animal he kills, ii. 110-132;
Savage belief in the resurrection of the, ii. 122-125;
burnt as representative of the spirit of vegetation, ii. 282-284

Annamites, soul superstition amongst the, i. 132

Antaymour kings responsible for the general welfare, i. 46

Antrim, harvest custom in, i. 339

Apache Indians, rain-making by the, i. 15

Apalai Indians, ceremony on the arrival of a stranger by the, i. 153, 154

Aphrodite, i. 279

Apis the sacred Egyptian bull drowned, ii. 61 _sq._

Apollo Diradiotes, blood of sacrificial lamb drunk in the temple of, i. 34

Apple-tree, superstition with regard to the, by barren women, i. 73

Arabia, belief concerning a man’s shadow in, i. 143

Arabian stories, the external soul in, ii. 318, 319

Arabic belief in the properties of lion’s fat, ii. 86

Arabs, rain-making by the heathen, i. 20

Arcadia, rain-charm in, i. 21;
beating the scapegoat, ii. 214

Archon of Plataeae, the, may not touch iron, i. 173

Arden, forest of, i. 57

Argive tradition concerning Dionysus, i. 324, 325

Ariadne, marriage of, i. 104

Aricia, “there are many Manii at,” explanation of the proverb, ii. 82, 83

Arician Grove, the, i. 1-6;
ritual, ii. 63, 64;
harvest celebration, ii. 67;
Manius the traditional founder of the, ii. 84;
sacrament, ii. 83, 84

Aru Islands, soul superstition in the, i. 125, 126;
custom after a death in the, i. 147;
hair cutting, i. 201;
dog’s flesh eaten, ii. 87

Arval Brothers, priestly college of the, and the sacred grove, i. 65;
sacred grove of the, and iron, i. 172

Aryans, the, tree worshippers, i. 56-59, 99;
totemism and the, ii. 38;
oak the sacred tree of the, ii. 291;
primitive worship, ii. 370

Ascension Day custom, i. 265

Aschbach, harvest custom in, i. 368

Ash Wednesday customs, i. 254-257; ii. 29, 48, 251

Ashantee, royal blood not shed in, i. 181;
harvest festival in, ii. 374

Asia Minor, Pontiffs of, i. 7, 8

Athene, relation of the goat to, ii. 63

Athens, annual marriage of the queen to Dionysus at, i. 103, 104;
rites of Adonis observed in, i. 284, 285;
scapegoats in, ii. 212;
ritual at the sacrifice of the ox in, ii. 38, 39, 41

Attis, myth and festival of, i. 296-298; ii. 50;
a tree-spirit or corn-spirit, i. 298-300;
probability that the high priest of, was slain in the character of the
god, i. 300;
probable origin of the cult of, i. 363;
relation to Lityerses, i. 396, 397;
as a pig, ii. 49, 50

Australia, rain-making in, i. 20, 21;
ceremony on entering strange territory by the Australians, i. 156;
seclusion of women in, i. 170;
blood may not be spilt on the ground in some parts of, i. 181, 182;
hair burning after child-birth in, i. 206;
totemism, ii. 133, 334-336

Australian blacks’ charm for staying the sun, i. 25;
attack the dust columns of red sand, i. 29, 30;
fear of women’s blood, i. 185, 186; ii. 238;
remedy for toothache, ii. 149;
annual expulsion of ghosts, ii. 163

—— Kamilaroi, cannibalism by the, ii. 88

—— medicine man and recall of the soul, i. 131, 132

—— Wotjobaluk, rain-making by the, i. 14

Austria, charm for lulling the wind in, i. 28;
old peasant belief in the souls of trees in, i. 61

Auxerre, reaping custom at, i. 335

Axim, annual expulsion of devils at, ii. 170

Aymara Indians, scapegoat used by the, in times of plague, ii. 191

Aztecs, the, and the reflection-soul, i. 145;
aversion to wine, i. 185

Baba, a name given to the last sheaf, i. 339, 340

Babar Islands, restoration of the soul in the, i. 137;
the soul believed to be in the shadow, i. 142

Babylon, Sacaea festival at, i. 226

Babylonian legend concerning the goddess Istar, i. 287

Baffin Land, expulsion of evil by the Eskimo of, ii. 165

Bagota, restrictions on the heir to the throne in, ii. 225

Balder killed by the mistletoe, ii. 244 _sq._;
the oak, ii. 295;
life of, in the mistletoe, ii. 359-362

Balder’s bale-fires, ii. 289 _sq._

Bali, mice and the rice fields of the island of, ii. 131;
periodic expulsion of devils, ii. 174, 175;
custom at a birth, ii. 329

Balquhidder, harvest custom in, i. 344

Banjar kings held responsible for the weather, i. 46, 47

Banks Islanders, the tamaniu of the, ii. 331, 332

Baranton, fountain of, i. 15

Barcelona, Mid-Lent custom in, i. 262

Bari tribe, rain kings of the, i. 52, 53

Barotse, the chief a demigod in, i. 46

Barren women’s superstition regarding the apple-tree, i. 73

Bassam, Great, sacrifice of oxen at, ii. 41, 42;
ceremony of driving out the evil spirit, ii. 161, 162

Basutos, the, and the reflection-soul, i. 145;
cannibalism by the, ii. 89;
offerings of first-fruits, ii. 373

Bat, the, ii. 334-337

Battambang, rain-charm in, i. 19

Battas, the, fighting the wind, i. 28, 29;
refuse to fell trees, i. 64, 65;
soul superstition, i. 124, 125, 135, 136;
soul straying, i. 160;
ceremony of making the curse to fly away by the, ii. 150, 151;
totemism amongst the, ii. 340, 341;
belief in plurality of souls, ii. 341

Bavaria, May custom in, i. 84;
Whitsuntide representative of the tree-spirit in, i. 242;
harvest custom in, i. 342; ii. 27, 28;
cure for fever, ii. 153;
Easter bonfires in, ii. 254;
midsummer bonfires in, ii. 278

Bear, Shrovetide, i. 254, 255;
sacrifice of the, ii. 99-108;
ceremony at killing a, ii. 111-113, 115;
ceremony before a bear-hunt, ii. 112, 113

Bears, dead, treated with respect, ii. 111-113

Beasts, divine, held responsible for the course of nature, i. 48

Beating as a ceremonial purification, ii. 213-217, 232-234

Beauce, straw man in, ii. 40

Beavers, superstition about killing, ii. 116

Bechuanaland, rain-charm in, i. 18;
sun superstition in, i. 23;
hack-thorn held sacred in, i. 69;
purification after travel, i. 157;
crocodile superstition in, ii. 55, 56;
transference of ills in, ii. 149

Bedouins, pursuing the wind, i. 29

Belfast, harvest custom at, i. 336, 337

Belgium, procession with wicker giant in, ii. 281

Belli-Paaro, ceremony of, in Quoja, ii. 347, 348

Beltane fires, ii. 254-258

Bengal, Gardens of Adonis in, i. 288, 289

Bernkastel, reaping custom in, ii. 15

Berry, belief regarding the birth of the corn-spirit in, ii. 23;
harvest custom, ii. 26

Bhagats, mock human sacrifices by the, i. 252, 253

Bhotan, man worshippers in, i. 42

Biajas of Borneo, expulsion of diseases to sea by the, ii. 192

Bidasari, ii. 325 _sq._

Bilaspur, custom at, on the death of a Rajah, i. 232

Birch-tree dressed in women’s clothes in Russia at Whitsuntide, i. 77

Births, trees planted at, ii. 229, 230

Bison, resurrection of the, ii. 122, 123

Bithynia, lament by the reapers in, i. 365

Black Lake, i. 15

Blankenfelde, harvest custom in, i. 370

Bleeding trees, i. 61

Blekinge, midsummer ceremonies in, i. 292

Blood, the soul thought to be in the, i. 178, 179;
not eaten, _ib._;
royal blood not spilt upon the ground, i. 179-183;
ill effect of seeing, i. 185, 186;
dread of contact with, i. 185-187;
primitive dread of menstruous, ii. 238-241

Blood-drinking, inspiration by, i. 34, 35

Boba, a name given to the last sheaf, i. 340, 341

Boeotians of Plataea, festival of the, i. 100-103

Boeroe, ceremony at the rice harvest in, ii. 71

Bohemian midsummer custom, i. 79; ii. 259;
Mid-Lent custom, i. 82;
Whit Monday custom, i. 91, 244-247;
ceremony of carrying out Death, i. 258-260;
superstition regarding death, i. 260;
ceremony of bringing back summer, i. 263;
harvest custom, i. 340;
white mice spared in Bohemia, ii. 131, 132;
superstition held by poachers in Bohemia, ii. 288

Böhmer Wald Mountains, custom of the reapers in the, ii. 15

Bolang Mongondo, recapture of the soul in, i. 131;
preservation of cut hair, i. 203;
ceremony at rice harvest in, ii. 71, 72

Bombay, soul superstition in, i. 127

Bones of animals not broken by savages, ii. 124

Boni, king of, and his courtiers, i. 222, 223

Booandik tribe superstition concerning the blood of women, i. 186

Book of the Dead, i. 312

Bormus, the name given to the lament of the Bithynian reapers, i. 365, 398

Borneo, custom in, regarding infested persons, i. 154

Bouphonia, the, ii. 38-41

Brabant, North, Whitsuntide custom in, i. 88

Brahman soul story, i. 128, 129;
sin eaters, ii. 156

Brahmans, temple of the, i. 230;
transference of sins by the, ii. 200

Brandy, North American Indian theory about, ii. 87

Brazilian Indians, self-beating by the, ii. 215, 216;
treatment of girls at the age of puberty by the, ii. 231, 232

Bresse, May customs in, i. 98;
ceremony regarding the last sheaf, i. 408

Brest, fire festival at, ii. 261

Breton peasant and the wind, i. 30

Briançon, May-day in the neighbourhood of, i. 95;
harvest ceremony at, ii. 11

Bride, a name given to the binder of the last sheaf, i. 345

Brie, May-day custom in, i. 84;
harvest custom in, i. 370, 375;
burning of mock giant in, ii. 282

Britanny, reaping custom in, i. 335, 336;
midsummer fires in, ii. 261

British Columbia, fish ceremony by the Indians of, ii. 121

Bruck, harvest custom in, i. 333, 334

Brüd’s bed in the Highlands, i. 97

Brunnen, Twelfth Night custom at, ii. 182

Brunswick, Whitsuntide customs in, i. 90

Buddhist animism, i. 59

—— Tartar worship, i. 42, 43

Buffalo, belief in the resurrection of the, ii. 123;
held sacred by the Todas, ii. 136, 137

—— bull, ii. 19

Bulgarian rain-charm, i. 16;
custom at the laying of a foundation stone, i. 144;
harvest custom, i. 341

Bull, Dionysus as a, i. 325, 326; ii. 37-44;
the corn-spirit as a, ii. 19-24;
Osiris and the, ii. 59-61;
sacred, ii. 60;
as a scapegoat, ii. 200, 201

Burghers, first seed sowing and reaping amongst the, ii. 72;
transference of sins by the, ii. 151, 152

Burgundian kings deposed in times of scarcity, i. 47

Burma, mode of executing princes of the blood in, i. 180;
head-washing in, i. 188, 189;
mock burial in time of sickness in, ii. 84;
ceremony of driving away cholera in, ii. 161;
offering of first-fruits in, ii. 374

Burmese and the soul, i. 130

Burnt sacrifices among the Celts, ii. 278-280

Buro Islands, dog’s flesh eaten in the, ii. 87;
disease boats, ii. 187

Burying alive, i. 217

Busiris, legend of, i. 400, 401

Butterfly, the Samoans and the, ii. 56

Buzzard, sacrifice of the sacred, ii. 90-92

Byblus, lamentation for the death of Adonis at, i. 280

Calabria, expulsion of witches in, ii. 181

Calcutta, iron-charm used in, i. 176

Calf, the corn-spirit as a, ii. 19-24

Calicut, kings killed at the expiry of twelve years in, i. 224, 225

Californian Indians, their opinion of the dust columns, i. 30

—— sacrifice of the buzzard, ii. 90, 91

Caligula, i. 4

Callander, Beltane fires in, ii. 254, 255

Cambodia, search for inspired man in time of epidemic in, i. 36;
kings of fire and water in, i. 53-56;
its sacred tree, i. 67;
kings of, i. 118;
touching the king’s body in, i. 172;
man’s head not touched in, i. 189;
ceremony at the cutting of the king’s hair in, i. 197;
temporary kings of, i. 228;
the Stiens of Cambodia and the killing of animals, ii. 115;
expulsion of evil spirits, etc. in, ii. 178, 184;
seclusion of girls in, ii. 235

Cambridgeshire, harvest custom in, i. 341, 342

Cameroons, the life of a person supposed to be bound up with that of a
tree by the, ii. 329

Canadian Indians, detention of the soul amongst the, i. 139;
beaver hunting by the, ii. 116, 117

Candlemas Day customs, i. 97; ii. 29, 48

Canelos Indians, their belief of the soul in the portrait, i. 148

Cannibalism, ii. 88, 89

Capital offences, i. 162, 190

Carcassonne, hunting the wren in, ii. 143, 144

Caribs, the, belief in the plurality of souls, ii. 339

Carinthia, ceremonies on St. George’s Day in, i. 84, 85;
ceremony at the installation of a prince of, i. 232, 233

Carmona, custom in, ii. 184, 185

Carnival, ceremony of burying the, i. 244, 252-257, 270, 272

Carnival Fool, i. 256

Carpathus islanders, reluctance to have their likenesses drawn, i. 148,
149;
transference of sickness by the, ii. 154

Cashmere stories, the external soul in, ii. 302-304

Cat, the corn-spirit as a, ii. 11, 12;
burnt, ii. 283

Caterpillars, method of freeing a garden from, ii. 130

Cattle, trees and, i. 72 _sq._;
driven through the fire, ii. 273

Cedar, the sacred, of Gilgit, i. 69

Celebes, the, and the soul, i. 123-125;
custom regarding infested persons, i. 154;
superstition regarding the knife, i. 177;
blood not spilt on the ground by the, i. 182;
custom at a birth, ii. 329;
harvest festival, ii. 376

Celtic human sacrifices, ii. 278-284;
the external soul in Celtic stories, ii. 313, 314

Ceram, rain-making in, i. 13;
superstition regarding the blood of women in, i. 187;
hair cutting superstition in, i. 194; ii. 328;
disease boats in, ii. 185, 186;
ceremony in epidemic, ii. 187;
seclusion of girls in, ii. 229;
initiation ceremony, ii. 354-356

Chaeronea, human scapegoat in, ii. 210, 211

Chambéry, threshing ceremony at, ii. 23

Chedooba, ceremony on felling a tree in the island of, i. 64

Cheremiss, expulsion of Satan by the, ii. 180, 181

Cherokee Indians, purification festival of the, ii. 166, 167

Chester, procession of mock giant at, ii. 281

Chibchas, weather kings of the, i. 44

Children sacrificed by their parents, i. 235-237

Chile, preservation of cut hair in, i. 204

China, emperors of, offer public sacrifices, i. 8;
rain-charm in, i. 18;
emperor held responsible for drought, etc., i. 49;
abstention from knives after a death in, i. 177;
ceremony to welcome the return of spring in, ii. 42, 43;
special seat of courage amongst the Chinese, ii. 87;
cannibalism in, ii. 89;
human scapegoat in, ii. 191;
festival of the aboriginal tribes of, ii. 193

Chios, rites of Dionysus at, i. 329

Chippeways, seclusion of women amongst the, ii. 239, 240

Chiriguanos, seclusion of girls by the, ii. 231

Chitomé, the, i. 113-115;
not allowed to die a natural death, i. 217, 218

Cholera, driving away, ii. 161, 189, 191

Chontal Indians, the nagual amongst the, ii. 333

Christian, Captain, shooting of, i. 181

Christmas customs, i. 60, 334; ii. 6, 7, 29-31, 141, 142, 144

Chrudim, ceremony of carrying out Death at, i. 259, 260

Chuwash, the, test of a suitable sacrificial victim, i. 36

Circassians, the pear-tree believed to be the protector of cattle by the,
i. 73

Circumcision, i. 171

Clucking-hen, ii. 8

Cobern, fire festival at, ii. 250

Cobra Capella, sacrifice of the, ii. 94, 95

Cock, the corn-spirit as a, ii. 7-10

Columbia River, Indians of the, and the salmon, ii. 121, 122

Comanches, rain-charm used by the, i. 18

Compitalia, festival of the, ii. 83

Congo belief in the souls of trees, i. 60;
the Chitomé in the kingdom of, i. 113;
negroes and soul selling, i. 139;
initiatory rites in the valley of the, ii. 345, 346

Coorg rice-harvest ceremonies, ii. 72, 73

Corea, kings of, confined to their palaces, i. 164;
may not be touched, i. 172;
tigers’ bones valuable in, ii. 87

Corn drenched as a rain-charm, i. 286;
double personification of the, i. 358, 359;
reaper, binder, or thresher wrapt up in corn, i. 370, 371

—— baby, ii. 23

—— goat, ii. 13, 14

—— mother, i. 232, 233;
a prototype of Demeter, i. 356

Corn queen, i. 341

—— spirit, the, as the grandmother, etc., i. 336-343;
as youthful, i. 343-346;
death of, i. 363, 364;
binding persons in sheaves as representatives of the, i. 367-372;
pretence of killing the, or its representative, i. 372-380;
represented by a stranger, i. 375-380;
represented by a human victim, i. 390-395;
how the representative is chosen, i. 393;
as an animal, ii. 1-67;
as a cock, ii. 7-10;
as a hare, ii. 11;
as a cat, ii. 11, 12;
as a goat, ii. 12-17;
as a bull, ii. 19-24;
as a calf, _ib._;
as a cow, ii. 20, 21;
as a mare, ii. 24, 25;
as a horse, ii. 26;
as a pig, ii. 26-31;
parallelism between the anthropomorphic and theriomorphic conceptions of
the, ii. 32;
death of the, ii. 33;
suggested explanation of the embodiment of the, in animal form, ii. 34;
the ox as the embodiment of the, ii. 41-43

—— wolf, ii. 3-7, 30

—— woman, i. 342, 343

Cornwall, May-day custom in, i. 75;
midsummer bonfires in, i. 101; ii. 262;
reaping cries in, i. 407

Corsica, midsummer fires in, ii. 266

Cough, cure for, ii. 154

Court ceremonies, i. 22, 23; ii. 88

Cow, the corn-spirit as a, ii. 20, 21;
sacred, ii. 61;
man in cow’s hide, ii. 145, 146;
cow as a scapegoat, ii. 200, 201

Cracow, harvest customs in, i. 340

Crannon, rain-charm at, i. 21

Creek Indians, festival of the first-fruits amongst the, ii. 75-78;
opinions held regarding the properties of various foods amongst the, ii.
85, 86;
seclusion of women by the, ii. 239

Crete, sacrifices in, i. 173;
festival of Dionysus in, i. 324;
worship of Demeter in, i. 331

Croatia, beating in, ii. 216

Crocodiles spared from fear of the vengeance of other crocodiles, ii. 109

Crops, kings and priests punished for the failure of the, i. 46-48;
human sacrifices for the, i. 383, 384;
ceremonies at the eating of the new, ii. 69, 71;
sacramental eating of the new, ii. 68-77

Crying the Neck, i. 405-408

Curka Coles of India, their belief that the tops of trees are inhabited,
i. 65

Curse, ceremony of making the curse to fly away, ii. 150, 151

Cyzicus, construction of the council chamber of, i. 174

Dacotas and the resurrection of the dog, ii. 123

Daedala, festival of the, i. 100-103

Dahomey, king of, a capital offence to see him eat, i. 162

Damaras, custom of the, after travel, i. 158;
blood of cattle not shed by the, i. 182

Danae, ii. 237

Danger Islanders, soul snare used by the, i. 138, 139

Danzig, burying of cut hair in, i. 202;
reaping custom, i. 333;
harvest ceremony, i. 367, 368

Dards, the, rain-charm, i. 19

Darfur, veiling the sultan of, i. 162;
the sultans and their courtiers, i. 222;
the liver thought to be the seat of the soul in, ii. 88

Darowen, midsummer bonfires at, ii. 262

Dead Sunday, i. 254, 260

Death, preference for a violent, i. 216, 217;
superstition concerning, i. 260;
“carrying out,” i. 257-261, 264-271; ii. 207;
driving out, i. 258, 259, 272, 276;
in the custom of “carrying out” Death is probably a divine scapegoat,
ii. 206-208;
ceremonies at the burying of, ii. 250;
effigy of, i. 257 _sq._

Debden, May Day custom in, i. 76

Deer, regard for, ii. 117, 118

Deities, reduplication of, i. 360-362

Demeter, the corn mother, i. 331, 332;
festivals of, ii. 44-47;
as a pig, ii. 44-49;
legend of the Phigalian, ii. 49;
representation of the black, ii. 49;
and Proserpine, myth of, i. 330, 331;
probable origin of, i. 355 _sq._;
prototypes of, i. 356, 357

Demons, the soul carried off by, i. 132-135

Denderah, tree of Osiris at, i. 308

Denmark Christmas customs, ii. 29, 30;
midsummer bonfires, ii. 289

Devils, ceremony at the expulsion of, ii. 151, 158, 159-162, 170-185, 192,
193, 203;
represented by men and expelled, ii. 183-185

Devonshire reaping cries, i. 405, 406;
rain-charm, i. 408;
cure for cough, ii. 154

Diana, rule of the priesthood of, i. 2, 3, 6;
ceremonies at the festival of, i. 5;
Arician Grove said to be first consecrated to her by Manius Egerius, i.
5;
a tree goddess, i. 105

Diana’s mirror, i. 1

Dieyerie of South Australia, rain-making by the, i. 20;
tree superstition amongst the, i. 62

Dingelstedt, harvest custom at, i. 371

Dionysus, marriage of, i. 104;
titles of, i. 320, 321;
myth of, i. 322-325;
rites of, i. 324, 329; ii. 43-46, 90;
rites of, similar to those of Osiris, i. 319, 320;
as an animal, i. 325-327, ii. 34-38;
association of, with Demeter and Proserpine, ii. 37

Diseases sent away in boats, ii. 185-189, 192 _sq._

Divine beasts, i. 48

—— king, dependence of nature upon the, i. 109

—— kings, i. 49;
care taken of, i. 115;
cease to govern, i. 118, 119

—— kings and priests, burdensome observances placed upon, i. 110-118;
effects of these burdens, i. 118-120

—— Man as scapegoat, ii. 201, 205

—— persons, seclusion of, ii. 242, 243

—— spirit, transmigration of, i. 42-44

Divining rods made from the mistletoe, ii. 367

Dog, the corn-spirit as a, ii. 3-7;
the flesh of the, eaten, ii. 87;
resurrection of the, ii. 123;
used as a scapegoat, ii. 194, 195

Domalde, King of Sweden, sacrificed, i. 47

Douai, annual procession at, ii. 280

Dreams, festival of, ii. 165, 166

Druids, oak-worship of the, i. 58

Dublin, May Day custom in, i. 101

Duk-duk, the, ii. 352 _sq._

Duke of York Island, fishing ceremony by the natives of, ii. 120

Dulyn, i. 15

Dunkirk, annual procession at, ii. 280, 281

Dust columns, i. 30

Dutch criminals, cutting the hair of, to enforce confession, ii. 328

Dyaks, belief in the souls of trees amongst the, i. 59, 60;
abduction of the soul, i. 132, 133;
restoration of the soul, i. 138;
harvest custom, i. 68, 69, 353, 354;
the Dyaks and bad omens, ii. 151;
custom in epidemic, ii. 84;
may not eat venison, ii. 86, 87;
spare the crocodile, ii. 109;
Dyaks and the palm-tree, ii. 329;
festival of first-fruits, ii. 376

East Indian Islands, supposed cure for epilepsy in the, ii. 148, 149

Easter customs, i. 272, 276, 334; ii. 29, 181, 216, 217

—— fires, ii. 251, 252

—— Islanders, blood of an animal not shed by the, i. 182, 183;
offerings of first fruits, ii. 381

Eating animals to get their qualities, ii. 85-89

—— the god, ii. 67-90

—— and drinking, precautions taken at, i. 160-162

Edersleben, midsummer fire festival in, ii. 262

Efugaos, cannibalism by the, ii. 88

Egeria, i. 5

Egypt, beasts responsible for the course of nature in Upper, i. 48;
Egyptian kings deified, i. 49, 50;
Egyptian kings blamed for failure of crops, i. 50;
ancient Egyptian kings did not drink wine, i. 184, 185;
temporary-rulers in Upper Egypt, i. 231;
custom of burning red-haired men by the ancient Egyptians, i. 307;
religion of ancient Egypt, i. 313;
Egyptians and the pig, ii. 52, 53, 56, 57;
the bulls Apis and Mnevis worshipped, ii. 60;
sacred cattle in Egypt, ii. 60, 61;
sacrifice of the ram in, ii. 92, 93;
Egyptian type of sacrament, ii. 134-136;
Egyptian scapegoat, ii. 200;
the external soul in Egyptian story, ii. 315-318

Eifel mountains, fire festival in the, ii. 247, 248;
harvest omens in the, ii. 271

Eisenach, ceremony of bringing back summer in, i. 263;
ceremony of carrying out death in, _ib._

Elan, regard for the, ii. 117, 118

Elephant, ceremony at the killing of an, ii. 113-115

Eleusis, mysteries of, ii. 37

Elk, regard for the, ii. 117, 118

Ellwangen, harvest ceremony in, ii. 17

Emin Pasha’s reception in a Central African village, i. 155

Emu wren, ii. 336, 337

Encounter Bay tribe, their dread of women’s blood, i. 186

English tradition concerning the killing of the wren, ii. 140, 141

Entlebuch, human scapegoat in, ii. 199

Entraigues, hunting the wren in, ii. 144

Epidemic, ceremony in time of, i. 36; ii. 84, 187-189

Epilepsy, supposed cure for, ii. 148, 149

Erfurt, harvest custom in, i. 336

Ertingen, midsummer custom in, i. 89

Erzgebirge, Shrovetide custom in the, i. 244

Eskimos, charm for lulling the wind, i. 28;
Eskimos and the soul, i. 122;
reception of strangers, i. 155;
Eskimo women, i. 170

Essex, hunting the wren in, ii. 143

Esthonian superstition regarding the welfare of cattle, i. 72 _sq._;
blood not tasted by the Esthonians, i. 178, 179;
belief concerning women’s blood, i. 187;
preservation of the parings of nails by the Esthonians, i. 204;
carrying out the effigy of Death, i. 270;
ceremony at the eating of the new corn, ii. 69, 70;
dread of the weevil by the Esthonian peasants, ii. 129, 130

Ethiopian kings and their courtiers, i. 222

Etruscan wizards, i. 22

European rain-charm, i. 18;
forests, i. 57;
fire festivals, ii. 246-285

Evils, expulsion of, ii. 145 _sq._;
occasional, ii. 158-162;
periodic, ii. 162-182;
two kinds of expulsion of evils, the direct or immediate, and the
indirect or mediate, ii. 158;
general observations on, ii. 202-206;
transference of, ii. 145 _sq._

Fauns, representation of the, ii. 35;
the Fauns wood and corn-spirits, ii. 35, 36

Feilenhof, the wolf a corn-spirit in, ii. 3

Feloupes of Senegambia, charm for rain-making, i. 18

Fern seed, midsummer, ii. 365, 366

Fernando Po, restrictions on the food of the king of, i. 208

Fever, cure for, ii. 152, 153

Fida, no one to drink out of the king’s glass in, i. 166

Field of Mars, chariot race on the, ii. 64-66

Fiji, charm used for staying the sun in, i. 24;
gods of, i. 39;
soul extraction in, i. 138;
belief in two souls in, i. 145;
eating in the presence of suspected persons avoided in, i. 160;
self-immolation at old age in, i. 216;
expulsion of devils in, ii. 175, 176;
initiatory rites in, ii. 344, 345;
offerings of first-fruits in, ii. 377, 378

Finland, wind selling in, i. 27;
cattle protected by the wood god in, i. 105, 106;
ceremony at the killing of a bear in, ii. 112

Fire festivals, human sacrifices offered at, i. 251

—— festivals in Europe, ii. 246-285;
they were charms to make the sun shine, ii. 267, 274

—— kings, i. 53-56

—— sacred, made by the friction of wood, ii. 269;
made with oak wood, ii. 292, 293

Fire spirit, expulsion of the, ii. 178

Firstborn sacrificed, i. 236, 237

First-fruits, festival of the, ii. 75-78;
offerings of, ii. 373-384

Fish, respect shown by savages to, ii. 118-122;
fish preachers, ii. 119, 120

Fladda’s chapel and wind-making, i. 26, 27

Flamen Dialis, rules of life, i. 117;
not allowed to walk under a trellised vine, i. 183, 184;
cuttings from the hair and nails buried, i. 200;
restriction on the food of the, i. 207

—— Virbialis, i. 6

Flaminica, rules of life for the, i. 117, 118

Flanders, midsummer bonfires in, ii. 267;
Flemish cure for ague, ii. 153

Flax-pullers, custom of the, i. 375

Florence, “sawing the old woman” in, i. 261

Florida, sacrifice of the firstborn by the Indians of, i. 236, 237

Folk tales, resurrection in, ii. 125

Food, unconsumed, buried, i. 166;
prohibited food, i. 207, 208;
strong food, ii. 85

Forests, Europe covered with, in prehistoric times, i. 56

Fors, the, of Central Africa, preservation of nail parings by the, i. 204,
205

Forsaken sleeper, i. 96

Foulahs of Senegambia spare the crocodile, ii. 110

France, harvest customs in the northeast of, ii. 4

Franche Comté, harvest customs in, ii. 17

Frankish kings not allowed to cut their hair, i. 193

Friedingen, harvest custom in, ii. 27

Friesland, harvest customs in East, ii. 8

Frog-flayer, i. 92

Funeral custom, i. 129, 130

Fürstenwalde, harvest ceremonies in, ii. 7

Gablingen, harvest customs in, ii. 13

Galela, ceremony at the initiation of boys amongst the, ii. 353

Galicia, harvest customs in, ii. 8

Gall-bladder the special seat of courage amongst the Chinese, ii. 87

Gareloch, Dumbartonshire, harvest customs on some farms on the, i. 345

Garos, rain-charm used by the, i. 18

Georgia, rain-charm in, i. 17

Germany—German peasants and a whirlwind, i. 30;
sacred groves common amongst the ancient Germans, i. 58;
ceremony on felling a tree, i. 64;
rain-charm, i. 93;
custom after a death, i. 147;
superstition regarding the knife, i. 177;
superstition concerning hair cutting, i. 196, 199;
harvest custom, i. 337, 345, 374, 375; ii. 9;
harvest cries, i. 408, 409;
way to free a garden from caterpillars, ii. 130;
beating as a charm, ii. 216, 217;
oak the sacred tree, ii. 291;
oak log burnt on Midsummer Day, ii. 294;
the external soul in German stories, ii. 310-312

Gervasius, rain spring mentioned by, i. 19

Ghosts, the soul carried off by, i. 129-132;
annual expulsion of the ghosts of the dead, ii. 163

Giant, sham, procession and burning of the, ii. 280-282

Gilgit, ceremony on felling a tree in, i. 65;
sacred cedar of, i. 69 _sq._;
harvest custom at, ii. 73, 74

Gilyak sacrifice of the bear, ii. 105-107

Girls secluded at puberty, ii. 225-247;
reason for, ii. 238-242;
not allowed to touch the ground or see the sun, ii. 225-253;
traces in folk tales of the rule which forbids girls at puberty to see
the sun, ii. 235-237

Goat, the, sacred, ii. 56, 63;
Dionysus as a, i. 326-328; ii. 34-37;
the corn-spirit as a, ii. 12-19

God, killing the, i. 213; ii. 218-222;
killing a god in animal form, i. 327, 328;
motives for killing the god, i. 214-216

God’s Mouth, the name of the supreme ruler of the old Prussians, i. 223

Gods die and are buried, i. 213, 214

—— incarnate, slain, ii. 218-222

Gold Coast, sacrifices of the negroes of the, i. 67;
their superstition with regard to iron, i. 173

Golden Bough, Turner’s picture of the, i. 1;
legend of the, i. 4;
the representative of the tree-spirit, i. 107;
between heaven and earth, ii. 223-243;
what was it, ii. 224;
the Golden Bough is the mistletoe, ii. 363, 368;
why was the mistletoe called the Golden Bough, ii. 365;
the Golden Bough an emanation of the sun’s fire, ii. 367

Goldi sacrifice of the bear, ii. 107, 108

Gommern, harvest festival at, i. 370

Gonds, human sacrifices by the, i. 252, 384;
mock-human sacrifices, i. 252;
scapegoats amongst the, ii. 200

Good Friday custom, ii. 216

Gout transferred from a man to a tree, ii. 153

Grand Lama, death and reappearance of the, i. 42, 43;
and the shadow of Sankara, i. 142

Grandmother, a name given to the last sheaf, i. 336

Granny, a name given to the last sheaf, i. 336

Grass king, i. 91-93, 247

Grätz, midsummer custom in, ii. 267

Greece, rain-making in, i. 16;
tree worship in, i. 58, 59, 99;
festivals of the Greeks, i. 99, 100, 103;
ceremony at the laying of a foundation stone in, i. 144;
sacrificial ritual in, ii. 54, 55;
human scapegoats in, ii. 210-217;
midsummer fires in, ii. 266;
the external soul in Greek stories, ii. 305-307

Green George, i. 84-86

Grenoble, May Day in, i. 94;
harvest custom in, ii. 15, 47

Grihya-Sûtras, provision in the, for the burning of cut hair, i. 202

Grossvargula, Whitsuntide custom in, i. 91

Ground, sacred persons not allowed to touch the, ii. 224, 243 _note_;
girls at puberty not allowed to touch the, ii. 225-253;
sacred things may not touch the, ii. 243 _note_

Grüneberg, harvest ceremony in, ii. 11

Guanches, rain-charm in, i. 19

Guatemala, the nagual amongst the, ii. 333, 334

Guaycurus and storms, i. 28

Guinea, secreting of cut hair and nails in, i. 203;
annual expulsion of the devil by the negroes of, ii. 170;
time of licence in, ii. 204

Guyenne, harvest ceremony in, ii. 6

Hack-thorn, sacred, i. 69

Hadeln, reaping custom in the district of, i. 333

Haida Indian wind-charm, i. 26

Hair, burning of loose, i. 205;
burning after child-birth, i. 206;
cut hair deposited in a safe place, i. 200-205;
cutting, i. 193 _sq._;
most sacred day of the year appointed for hair cutting, i. 197;
superstition concerning the cutting of the, i. 196, 198, 199;
cut only during a storm, i. 199;
haircutting as a disinfectant, i. 206, 207;
magic use of cut hair, i. 198, 199;
strength supposed to be in the, ii. 328;
hair not cut, i. 193-195;
superstition about cutting the hair and nails, i. 193-207

Halberstadt, human scapegoats in, ii. 199

Halibut, festival in honour of the, ii. 121

Halmahera, rain-making in, i. 13, 21

Hampstead, forest of, i. 57

Hare, the corn-spirit as a, ii. 10 _sq._

Harran, ritual observed by the heathen Syrians of, i. 283

Harvest child, a name given to the last sheaf, i. 344

—— cock, a name given to the last sheaf, ii. 7, 8

—— cries, i. 404-409

—— customs, i. 333-347, 352, 353, 367-381, 408; ii. 4-27, 32, 47, 48,
68-73, 213

—— festival, i. 169; ii. 171, 172, 374-376, 382-384

—— goat, ii. 13

—— maiden, a prototype of Proserpine, i. 356

—— May, i. 68, 69, 81, 82; ii. 4

—— omens, ii. 271

—— queen, i. 344

—— songs and cries, ii. 364-366, 404-409

Harz Mountains, Easter fires in the, ii. 253

Hawaii, detention of the soul in, i. 139;
capital offences in, i. 190

Hay family, the, and the mistletoe, ii. 362

Head, sanctity of the, i. 187-193;
ceremony at the washing of the, i. 188

Headache, transference of, ii. 149

Headington, May-day custom at, i. 94, 95

Heaven, the Golden Bough between heaven and earth, ii. 223-243

Hebrides, representation of spring in the, i. 97

Heligoland, disappearance of the herring from, ii. 120

Herbrechtingen, threshing custom in, ii. 22

Hercynian forest, i. 56, 57

Hereford, sin eaters in, ii. 154, 155

Herefordshire, midsummer fires in, ii. 262

Hermsdorf, harvest custom in, i. 338

Herodotus, story by, of the wind fighters of Psylli, i. 29

Herring, disappearance of the, from Heligoland, ii. 120

Hertfordshire harvest custom, ii. 24

Hessen, Ash Wednesday custom in, ii. 29;
sowing-time customs in, ii. 48

Hidatsa Indians, belief in the plurality of souls amongst the, ii. 339

Hierapolis, pigs sacred at, ii. 50

Himalayas, scapegoats in the Western, ii. 194

Hindoo cure for the murrain, ii. 191;
festival of Ingathering, ii. 272;
girls and puberty, ii. 234, 235;
the external soul in Hindoo stories, ii. 298-302

Hindoos, the, test of a suitable sacrificial victim, i. 36;
Hindoos and yawning, i. 123;
custom of nail cutting by the, i. 196;
festival at the eating of the new rice by the, ii. 73

Hindoo Koosh, smoke from the sacred tree inhaled by the sybil, i. 35;
blood sucking the test of a diviner amongst the, _ib._;
expulsion of devils amongst the, ii. 173

Hippolytus, i. 6

Holland, Whitsuntide custom in, i. 88;
Easter fires, ii. 253

Holstein, reaping custom in, i. 333;
healing effects of the mistletoe in, ii. 289

Hornkampe, harvest custom in, i. 337

Horse, the corn-spirit as a, ii. 24-26;
sacrifice of the, ii. 64

Horses excluded from the Arician grove, i. 6

—— and Virbius, ii. 62-64

Hos, harvest festival amongst the, ii. 171, 172;
time of licence with the, ii. 204;
offering of first-fruits by the, ii. 374

Hottentot priests do not use iron, i. 173;
wind-charm, i. 27, 28;
sheep driven through the fire by the, ii. 273

Hovas of Madagascar, offerings of first-fruits by the, ii. 374

How, coffer of Osiris at, i. 309

Huahine, offerings of first-fruits in, ii. 381

Huitzilopochtli, dough image of the Mexican god, made and eaten, ii. 81

Human sacrifices, i. 235-237, 251, 252, 381;
replaced by mock sacrifices, i. 250-253

—— victim represents the corn-spirit, i. 390-395

Hungary, Whitsuntide custom in, i. 93;
the external soul in Hungarian stories, ii. 320, 321

Hunger, expulsion of, ii. 210, 211

Hunting the wren, ii. 140-144

Hurons, the, and fish bones, ii. 119;
their idea of the soul, i. 122;
driving away sickness amongst the, ii. 162

Huskanaw, the name of an initiatory ceremony amongst the Indians of
Virginia, ii. 348

Hylæ, sacred men inspired by the image of Apollo at, i. 37

Ibo, king of, confined to his premises, i. 164

Iddah, king of, asserts that he is god, i. 41, 42

Ihlozi, the, of the Zulus, ii. 332

Incarnate gods, i. 30-54

Incarnation, temporary and permanent, i. 32, 37-42

Incas of Peru revered as gods, i. 49;
preservation of cut hair and parings of the nails of the, i. 203;
restrictions upon the prince who is to become Inca of Peru, ii. 225;
ceremony for the expulsion of diseases, etc. by the, ii. 167-169

Indersdorf, harvest custom in, ii. 17, 18

India, devil dancer drinks sacrificial blood in Southern, i. 34;
human gods in, i. 41, 42;
marriage of shrubs and trees in, i. 60;
sin eating in, ii. 155, 156;
iron used as a charm in, i. 175, 176;
harvest custom in the Central Provinces of, i. 371, 372;
custom during cholera in Central Provinces of, ii. 189;
offerings of first-fruits in, ii. 374, 375

Indians of Alaska, preservation of cut hair by the, i. 201, 202

—— of Arizona offer human sacrifices, i. 251

—— of Guayaquil sacrifice human beings at seed time, i. 381

—— of Guiana, treatment of girls at puberty by the, ii. 232-234

—— of Peru and their fish gods, ii. 118, 119

—— of Virginia, initiatory ceremony amongst the, ii. 348, 349

Influenza, ii. 190

Initiatory rites, simulation of death and resurrection at, ii. 342-358

Innuit of Alaska, custom after a death amongst the, i. 177

Inspiration, i. 33;
by blood drinking, i. 34, 35;
by use of sacred tree, i. 35; 36

Inspired men, i. 36, 37

—— victims, i. 36

Irayas of Luzon, offerings of first-fruits by the, ii. 377

Ireland, May Day in the south-east of, i. 94;
hunting the wren at Christmas in, ii. 142, 143;
midsummer fires in, ii. 263, 264