Chapter IV: The Golden Bough (10)

683 Birlinger, _Volksthümliches aus Schwaben_, ii. p. 96 _sqq._ No. 128,
p. 103 _sq._ No. 129; E. Meier, _Deutsche Sagen, Sitten und
Gebräuche aus Schwaben_, p. 423 _sqq._; _B. K._ p. 510.

684 Leoprechting, _Aus dem Lechrain_, p. 182 _sq._; _B. K._ p. 510. Cp.
Panzer, _Beitrag zur deutschen Mythologie_, i. 210; _Bavaria_, iii.
956.

685 Panzer, _op. cit._ ii. 549.

686 Reinsberg-Düringsfeld, _Fest-Kalender aus Böhmen_, pp. 306-311; _B.
K._ p. 510. For the custom of burning a tree in the midsummer
bonfires, see vol. i. p. 79.

687 Rochholz, _Deutscher Glaube und Brauch_, ii. 144 _sqq._

688 Grimm, _D. M._4 i. 515 _sq._; _B. K._ p. 510 _sq._

689 Wolf, _Beiträge zur deutschen Mythologie_, ii. 393; Grimm, _D. M._4
i. 517; _B. K._ p. 511.

690 Sébillot, Coutumes populaires de la Haute Bretagne, p. 193 _sq._
Wolf, _op. cit._ ii. 392 _sq._

691 Zingerle, _Sitten, etc. des Tiroler Volkes_,2 p. 159, No. 1354;
Panzer, _Beitrag_, i. 210; _B. K._ p. 511.

692 Kuhn u. Schwartz, _Norddeutsche Sagen, Märchen und Gebräuche_, p.
390; _B. K._ 511.

693 Brand, _Popular Antiquities_, i. 300 _sq._, 318, cp. pp. 305, 306,
308 _sq._; _B. K._ p. 512.

694 Aubrey, _Remaines of Gentilisme and Judaisme_, p. 96, cp. _id._ p.
26.

695 Brand, _op. cit._ i. 311.

_ 696 Id._ i. 303, 318, 319; Dyer, _British Popular Customs_, p. 315.

697 Brand, _op. cit._ i. 318.

698 J. Train, _Account of the Isle of Man_, ii. 120.

699 Brand, i. 303, quoting Sir Henry Piers’s _Description of Westmeath_.

700 Brand, _l.c._, quoting the author of the _Survey of the South of
Ireland_.

701 Brand, i. 305, quoting the author of the _Comical Pilgrim’s
Pilgrimage into Ireland_.

702 Brand, i. 304, quoting _The Gentleman’s Magazine_, February 1795, p.
124.

703 Quoted by Dyer, _British Popular Customs_, p. 321 _sq._

704 Brand, i. 311, quoting _Statistical Account of Scotland_, xxi. 145.

_ 705 B. K._ p. 512.

706 Brand, i. 337.

707 J. Ramsay and A. Allardyce, _Scotland and Scotsmen in the Eighteenth
Century_, ii. 436.

708 Ralston, _Songs of the Russian People_, p. 240; Grimm, _D. M._4 i.
519.

709 Ralston. _l.c._

710 Tettau und Temme, _Die Volkssagen Ostpreussens, Litthauens und
Westpreussens_, p. 277; Grimm, _D. M._4 i. 519.

711 Töppen, _Aberglauben aus Masuren_,2 p. 71.

712 Grimm, _l.c._; Reinsberg-Düringsfeld, _Fest-Kalender aus Böhmen_, p.
307 _note_.

713 Grimm, _l.c._

714 Grimm, _l.c._

715 Grimm, _D. M._4 i. 518.

716 Above, vol. i. p. 291.

717 Gubernatis, _Mythologie des Plantes_, i. 185.

718 Brand, _Popular Antiquities_, i. 317; Grimm, _l.c._

719 G. Ferraro, _Superstizioni, usi e proverbi Monferrini_, p. 34 _sq._,
referring to Alvise da Cadamosto, _Relazion dei viaggi d’Africa_, in
Ramusio.

720 Birlinger, _Volksthümliches aus Schwaben_, ii. 100 _sq._; _B. K._ p.
513 _sq._

721 Zingerle, _Sitten_, etc., _des Tiroler Volkes_,2 p. 159, No. 1353,
cp. No. 1355; _B. K._ p. 513.

722 Wolf, _Beiträge zur deutschen Mythologie_, ii. 392; _B. K._ p. 513.

_ 723 B. K._ p. 513.

724 Ralston, _Songs of the Russian People_, p. 240.

725 Above, vol. i. p. 272 _sq._

726 Above, vol. i. p. 22 _sqq._

727 Above, p. 262.

728 Birlinger, _Volksthümliches aus Schwaben_, ii. 57, 97; _B. K._ p.
510; cp. Panzer, _Beitrag_, ii. 240.

729 Cp. Grimm, _D. M._4 i. 521; Wolf, _Beiträge zur deutschen
Mythologie_, ii. 389; Ad. Kuhn, _Herabkunft des Feuers_,2 pp. 41
_sq._, 47; W. Mannhardt, _B. K._ p. 521.

730 See above, pp. 254, 255, 260, 265.

731 On the need-fires, see Grimm, _D. M._ i. 501 _sqq._; Wolf, _op.
cit._ i. 116 _sq._, ii. 378 _sqq._; Kuhn, _op. cit._ p. 41 _sqq._;
_B. K._ p. 518 _sqq._; Elton, _Origins of English History_, p. 293
_sq._; Jahn, _Die deutschen Opfergebräuche bei Ackerbau und
Viehzucht_, p. 26 _sqq._

732 This is the view of Grimm, Wolf, Kuhn, and Mannhardt.

_ 733 Herabkunft des Feuers_,2 p. 47.

734 Panzer, _Beitrag_, ii. 240.

735 Ch. E. Gover, “The Pongol festival in Southern India,” _Journ. Royal
Asiatic Society_, N.S. v. (1870) p. 96 _sq._

736 Diego de Landa, _Relation des choses de Yucatan_ (Paris, 1864), p.
233.

737 Kolben, _Present State of the Cape of Good Hope_, i. 129 _sqq._

738 P. 253. The torches of Demeter, which figure so largely in her myth
and on the monuments, are perhaps to be explained by this custom. To
regard, with Mannhardt (_B. K._ p. 536), the torches in the modern
European customs as imitations of lightning seems unnecessary.

739 Above, vol. i. p. 70 _sqq._

740 Pp. 250, 267.

741 Pp. 247, 248, 253, 259, 266.

742 P. 250 _sq._

743 Pp. 247, 248.

744 Vol. i. p. 272.

_ 745 B. K._ p. 524.

_ 746 Bavaria_, iii. 956; _B. K._ p. 524.

747 Birlinger, _Volksthümliches aus Schwaben_, ii. 121 _sq._, No. 146;
_B. K._ p. 524 _sq._

748 Caesar, _Bell. Gall._ vi. 15; Strabo, iv. 4, 5, p. 198; Casaubon;
Diodorus, v. 32. See Mannhardt, _B. K._ p. 525 _sqq._

749 Strabo, iv. 4, 4, p. 197, τὰς δὲ φονικὰς δίκας μάλιστα τούτοις [i.e.
the Druids] ἐπετέτραπτο δικάζειν, ὅταν τε φορὰ τούτων ἧ, φορὰν καὶ
τῆς χώρας νομίζουσιν ὐπάρχειν. On this passage see Mannhardt, _B.
K._ p. 529 _sqq._

750 See vol. i. p. 88 _sqq._

_ 751 B. K._ p. 523, _note_.

_ 752 B. K._ p. 523, _note_; John Milner, _The History, Civil and
Ecclesiastical, and Survey of the Antiquities of Winchester_, i. 8
_sq._; Brand, _Popular Antiquities_, i. 325 _sq._; James Logan, _The
Scottish Gael_, ii. 358 (new ed.); Reinsberg-Düringsfeld,
_Calendrier Belge_, p. 123 _sqq._

753 Puttenham, _Arte of English Poesie_, 1589, p. 128, quoted by Brand,
_Popular Antiquities_, i. 323.

754 King’s _Vale Royal of England_, p. 208, quoted by Brand, _l.c._

755 Liebrecht, _Gervasius von Tilbury_, p. 212 _sq._; _B. K._ p. 514.

_ 756 B. K._ pp. 514, 523.

_ 757 Athenaeum_, 24th July 1869, p. 115; _B. K._ p. 515 _sq._

758 Wolf, _Beiträge zur deutschen Mythologie_, ii. 388; _B. K._ p. 515.

_ 759 B. K._ p. 515.

760 Grimm, _Deutsche Mythologie_,4 i. 519; _B. K._ p. 515.

_ 761 B. K._ p. 515.

_ 762 Ib._

763 Above, vol. i. p. 408, vol. ii. p. 1 _sqq._

764 Some of the serpents worshipped by the old Prussians lived in hollow
oaks, and as oaks were sacred among the Prussians, the serpents may
have been regarded as genii of the trees. Simon Grunau, _Preussische
Chronik_, ed. Perlbach, i. p. 89; Hartknoch, _Altund Neues
Preussen_, pp. 143, 163. Serpents, again, played an important part
in the worship of Demeter, as we have seen. But that they were
regarded as embodiments of her can hardly be assumed. In Siam the
spirit of the _takhien_ tree is believed to appear, sometimes in the
form of a woman, sometimes in the form of a serpent. Bastian, _Die
Volker des östlichen Asien_, iii. 251.

765 Pliny derives the name Druid the Greek _drūs_, “oak.” He did not
know that the Celtic word for oak was the same (_daur_), and that
therefore Druid, in the sense of priest of the oak, was genuine
Celtic, not borrowed from the Greek. See Curtius, _Griech.
Etymologie_,5 p. 238 _sq._; Vaniček, _Griechisch-lateinisches
etymolog. Wörterbuch_, p. 368 _sqq._; Rhys, _Celtic Heathendom_, p.
221 _sqq._ In the Highlands of Scotland the word is found in
place-names like Bendarroch (the mountain of the oak),
Craigandarroch, etc.

766 It is still a folk-lore rule not to cut the mistletoe with iron;
some say it should be cut with gold. Grimm, _Deutsche Mythologie_4
ii. 1001. On the objection to the use of iron in such cases, see
Liebrecht, _Gervasius von Tilbury_, p. 103; and above, vol. i. p.
177 _sqq._

767 Pliny, _Nat. Hist._ xvi. § 249 _sqq._ On the Celtic worship of the
oak, see also Maximus Tyrius, _Dissert._ viii. 8, Κελτοὶ σέβουσι μὲν
Δία ἄγαλμα δὲ Διὸς Κελτικὸν ὐψηλὴ δρῦς. With this mode of gathering
the mistletoe compare the following. In Cambodia when a man
perceives a certain parasitic plant growing on a tamarind-tree, he
dresses in white and taking a new earthen pot climbs the tree at
mid-day. He puts the plant in the pot and lets the whole fall to the
ground. Then in the pot he makes a decoction which renders
invulnerable. Aymonier, “Notes sur les coutumes et croyances
superstitieuses des Cambodgiens,” in _Cochinchine Française,
Excursions et Reconnaissances_, No. 16, p. 136.

768 Wuttke, _Der deutsche Volksaberglaube_,2 § 123; Grohmann,
_Aberglauben und Gebräuche aus Böhmen und Mähren_, §§ 673-677;
Gubernatis, _Mythologie des Plantes_, ii. 144 _sqq._; Friend,
_Flowers and Flower Lore_, p. 362; Brand, _Popular Antiquities_, i.
314 _sqq._; Vonbun, _Beiträge zur deutschen Mythologie_, p. 133
_sqq._; Burne and Jackson, _Shropshire Folk-lore_, p. 242. Cp.
_Archaeological Review_, i. 164 _sqq._

769 Brand, _Popular Antiquities_, i. 307, 312; Dyer, _Folk-lore of
Plants_, pp. 62, 286; Friend, _Flowers and Flower Lore_, pp. 147,
149, 150, 540; Wuttke, § 134.

770 Grimm, _D. M._4 i. 514 _sq._, ii. 1013 _sq._, iii. 356; Grohmann,
_op. cit._ § 635-637; Friend, _op. cit._ p. 75; Gubernatis, _Myth.
des Plantes_, i. 189 _sq._, ii. 16 _sqq._

771 Aubrey, _Remaines of Gentilisme and Judaisme_, p. 25 _sq._; Brand,
_Pop. Ant._ i. 329 _sqq._; Friend, p. 136.

772 Brand, i. 333.

773 Grohmann, § 1426.

774 Grohmann, § 648.

775 Grohmann, § 681; Wuttke, § 134; Rochholz, _Deutscher Glaube und
Brauch_, i. 9; Gubernatis, _Mythologie des Plantes_, i. 190.

776 Grimm, _D. M._4 iii. 78, 353.

777 Gubernatis, _Mythologie des Plantes_, ii. 73.

778 Friend, _Flowers and Flower Lore_, p. 378. Hunters believe that the
mistletoe heals all wounds and brings luck in hunting. Kuhn,
_Herabkunjt des Feuers_,2 p. 206.

779 Grimm, _D. M._4 ii. 1009.

780 L. Lloyd, _Peasant Life in Sweden_, p. 269.

781 Lloyd, _op. cit._ p. 259; Grimm, _D. M._4 i. 517 _sq._

782 Lloyd, _l.c._

783 Grimm, _D. M._4 iii. 78, who adds, “_Mahnen die Johannisfeuer an
Baldrs Leichenbrand?_” This pregnant hint, which contains in germ
the solution of the whole myth, has been quite lost on the
mythologists who since Grimm’s day have enveloped the subject in a
cloud of learned dust.

784 Above, p. 285, and vol. i. pp. 58, 64.

785 Grimm, _D. M._4 i. 55 _sq._, 58 _sq._, ii. 542, iii. 187 _sq._

786 Preller, _Röm. Mythol._3 i. 108.

787 Livy, i. 10. Cp. C. Bötticher, _Der Baumkultus der Hellenen_, p. 133
_sq._

788 Bötticher, _op. cit._ p. 111 _sqq._; Preller, _Griech. Mythol._4 ed.
C. Robert, i. 122 _sqq._

789 Without hazarding an opinion on the vexed question of the primitive
home of the Aryans, I may observe that in various parts of Europe
the oak seems to have been formerly more common than it is now. In
Denmark the present beech woods were preceded by oak woods and these
by the Scotch fir. Lyell, _Antiquity of Man_, p. 9; J. Geikie,
_Prehistoric Europe_, p. 486 _sq._ In parts of North Germany it
appears from the evidence of archives that the fir has ousted the
oak. O. Schrader, _Sprachvergleichung und Urgeschichte_,2 (Jena,
1890), p. 394. In prehistoric times the oak appears to have been the
chief tree in the forests which clothed the valley of the Po; the
piles on which the pile villages rested were of oak. W. Helbig, _Die
Italiker in der Poebene_, p. 25 _sq._ The classical tradition that
in the olden time men subsisted largely on acorns is borne out by
the evidence of the pile villages in Northern Italy, in which great
quantities of acorns have been discovered. See Helbig, _op. cit._
pp. 16 _sq._, 26, 72 _sq._

790 Above, p. 265 _sq._

791 Praetorius, _Deliciae Prussicae_, p. 19 _sq._ Mr. Ralston states (on
what authority I do not know) that if the fire maintained in honour
of the Lithuanian god Perkunas went out, it was rekindled by sparks
struck from a stone which the image of the god held in his hand.
_Songs of the Russian People_, p. 88.

792 Grimm, _D. M._4 i. 502, 503; Kuhn, _Herabkunft des Feuers_,2 p. 43;
Pröhle, _Harzbilder_, p. 75; Bartsch, _Sagen, Märchen und Gebräuche
aus Mecklenburg_, ii. 150; Rochholz, _Deutscher Glaube und Brauch_,
ii. 148. The writer who styles himself Montanus says (_Die deutschen
Volksfeste_, etc., p. 127) that the need-fire was made by the
friction of oak and fir. Sometimes it is said that the need-fire
should be made with nine different kinds of wood (Grimm, _D. M._4 i.
503, 505; Wolf, _Beiträge zur deutschen Mythologie_, ii. 380; Jahn,
_Die deutschen Opfergebräuche_, p. 27); but the kinds of wood are
not specified.

793 John Ramsay, _Scotland and Scotsmen in the Eighteenth Century_, ii.
442; Grimm, _D. M._4 i. 506. See above, p. 255.

794 Above, vol. i. p. 58.

795 Montanus, _Die deutschen Volksfeste_, etc., p. 127.

796 Above, vol. i. p. 100.

797 Mary Frere, _Old Deccan Days_, p. 12 _sqq._

798 Maive Stokes, _Indian Fairy Tales_, p. 58 _sqq._ For similar
stories, see _id_. p. 187 _sq._; Lal Behari Day, _Folk-tales of
Bengal_, p. 121 _sq._; F. A. Steel and R. C. Temple, _Wide-awake
Stories_, p. 58 _sqq._

_ 799 Old Deccan Days_, p. 239 _sqq._

800 Lal Behari Day, _op. cit._ p. 1 _sqq._ For similar stories of
necklaces, see _Old Deccan Days_, p. 233 _sq._; _Wide-awake
Stories_, p. 83 _sqq._

801 J. H. Knowles, _Folk-tales of Kashmir_ (London, 1888), p. 49 _sq._

802 J. H. Knowles, _Folk-tales of Kashmir_ (London, 1888), p. 134.

_ 803 Id._ p. 382 _sqq._

804 Lal Behari Day, _op. cit._ p. 85 _sq._, cp. _id._ p. 253 _sqq._;
_Indian Antiquary_, i. (1872) 117. For an Indian story in which a
giant’s life is in five black bees, see Clouston, _Popular Tales and
Fictions_, i. 350.

_ 805 Indian Antiquary_, i. 171.

806 A. Bastian, _Die Völker des östlichen Asien_, iv. 340 _sq._

807 Lal Behari Day, _op. cit._ p. 189.

_ 808 Wide-awake Stories_, pp. 52, 64.

809 G. W. Leitner, _The Languages and Races of Dardistan_, p. 9.

810 Apollodorus, i. 8; Diodorus, iv. 34; Pausanias, x. 31, 4; Aeschylus,
_Choeph._ 604 _sqq._

811 Apollodorus, iii. 15, 8; Aeschylus, _Choeph._ 612 _sqq._; Pausanias,
i. 19, 4. According to Tzetzes (_Schol. on Lycophron_, 650) not the
life but the strength of Nisus was in his golden hair; when it was
pulled out, he became weak and was slain by Minos. According to
Hyginus (_Fab._ 198) Nisus was destined to reign only so long as he
kept the purple lock on his head.

812 Apollodorus, ii. 4, §§ 5, 7.

813 Hahn, _Griechische und Albanesische Märchen_, i. p. 217; a similar
story, _id._ ii. p. 282.

814 Hahn, _op. cit._ ii. p. 215 _sq._

_ 815 Id._ ii. p. 275 _sq._ Similar stories, _id._ ii. pp. 204, 294 _sq._
In an Albanian story a monster’s strength is in three pigeons, which
are in a hare, which is in the silver tusk of a wild boar. When the
boar is killed, the monster feels ill; when the hare is cut open, he
can hardly stand on his feet; when the three pigeons are killed, he
expires. Dozon, _Contes albanais_, p. 132 _sq._

816 Hahn, _op. cit._ ii. p. 260 _sqq._

_ 817 Id._ i. p. 187.

_ 818 Id._ ii. p. 23 _sq._

819 Legrand, _Contes populaires grecs_, p. 191 _sqq._

820 Plutarch, _Parallela_, 26. In both the Greek and Italian stories the
subject of quarrel between nephew and uncles is the skin of a boar,
which the nephew presented to his lady-love and which his uncles
took from her.

821 Basile, _Pentamerone_, ii. p. 60 _sq._ (Liebrecht’s German trans.)

822 R. H. Busk, _Folk-lore of Rome_, p. 164 _sqq._

823 Ralston, _Russian Folk-tales_, p. 103 _sq._; so Dietrich, _Russian
Popular Tales_, p. 23 _sq._

824 Ralston, _op. cit._ p. 109.

_ 825 Ib._

826 Ralston, _Russian Folk-tales_, p. 113 _sq._

_ 827 Id._, p. 114.

_ 828 Id._, p. 110.

829 Mijatovics, _Serbian Folk-lore_, edited by the Rev. W. Denton, p.
172; F. S. Krauss, _Sagen und Märchen der Südslaven_, i. (No. 34) p.
168 _sq._

830 A. H. Wraitslaw, _Sixty Folk-Tales from exclusively Slavonic
sources_ (London, 1889), p. 225.

831 Haltrich, _Deutsche Volksmärchen aus dem Sachsenlande in
Siebenbürgen_,4 No. 34 (No. 33 of the first ed.), p. 149 _sq._

832 J. W. Wolf, _Deutsche Marchen und Sagen_, No. 20, p. 87 _sqq._

833 Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_,
ii. p. 306 _sq._

834 K. Müllenhoff, _Sagen, Märchen und Lieder der Herzogthümer
Schleswig-Holstein und Lauenburg_, p. 404 _sqq._

835 Asbjörnsen og Moe, _Norske Folke-Eventyr_, No. 36; Dasent, _Popular
Tales from the Norse_, p. 55 _sqq._

836 Asbjörnsen og Moe, _Norske Folke-Eventyr_, Ny Samling, No. 70;
Dasent, _Tales from the Fjeld_, p. 229 (“Boots and the Beasts.”)

837 Mannhardt, _Germanische Mythen_, p. 592; Jamieson, _Dictionary of
the Scottish Language_, _s.v._ “Yule.”

838 J. F. Campbell, _Popular Tales of the West Highlands_, i. p. 10
_sq._

839 J. F. Campbell, _Popular Tales of the West Highlands_, i. p. 80
_sqq._

840 Sébillot, _Contes populaires de la Haute-Bretagne_ (Paris, 1885), p.
63 _sqq._

841 F. M. Luzel, _Contes populaires de Basse-Bretagne_ (Paris, 1887), i.
445-449.

842 Maspero, _Contes populaires de l’Égypte ancienne_ (Paris, 1882), p.
5 _sqq._

843 Lane’s _Arabian Nights_, iii. 316 _sq._

844 G. Spitta-Bey, _Contes arabes modernes_ (Leyden and Paris, 1883),
No. 2, p. 12 _sqq._ The story in its main outlines is identical with
the Cashmeer story of “The Ogress Queen” (J. H. Knowles, _Folk-tales
of Kashmir_, p. 42 _sqq._) and the Bengalee story of “The Boy whom
Seven Mothers Suckled” (Lal Behari Day, _Folk-tales of Bengal_, p.
117 _sqq._; _Indian Antiquary_, i. 170 _sqq._) In another Arabian
story the life of a witch is bound up with a phial: when it is
broken, she dies. W. A. Clouston, _A Group of Eastern Romances and
Stories_, p. 30. A similar incident occurs in a Cashmeer story.
Knowles, _op. cit._ p. 73. In the Arabian story mentioned in the
text, the hero, by a genuine touch of local colour, is made to drink
the milk of an ogress’s breasts and hence is regarded by her as her
son. Cp. W. Robertson Smith, _Kinship and Marriage in Early Arabia_,
p. 149; and for the same mode of creating kinship among other races,
see D’Abbadie, _Douze ans dans la Haute Ethiopie_, p. 272 _sq._;
Tausch, “Notices of the Circassians,” _Journ. Royal Asiatic Soc._ i.
(1834) p. 104; Biddulph, _Tribes of the Hindoo Koosh_, pp. 77, 83
(cp. Leitner, _Languages and Races of Dardistan_, p. 34); Denzil
Ibbetson, _Settlement Report of the Panipat, Tahsil, and Karnal
Parganah of the Karnal District_, p. 101; Moura, _Royaume du
Cambodge_, i. 427; F. S. Krauss, _Sitte und Brauch der Südslaven_,
p. 14.

845 Rivière, _Contes populaires de la Kabylie du Djurdjura_, p. 191.

846 W. H. Jones and L. L. Kropf, _The Folk-tales of the Magyar_ (London,
1889), p. 205 _sq._

847 R. H. Busk, _The Folk-lore of Rome_, p. 168.

848 Castren, _Ethnologische Vorlesungen über die Altaischen Völker_, p.
173 _sqq._

849 Schiefner, _Heldensagen der Minussinschen Tataren_, pp. 172-176.

850 Schiefner, _op. cit._ pp. 108-112.

851 Schiefner, _op. cit._ pp. 360-364; Castren, _Vorlesungen über die
finnische Mythologie_, p. 186 _sq._

852 Schiefner, _op. cit._ pp. 189-193. In another Tartar poem
(Schiefner, _op. cit._ p. 390 _sq._) a boy’s soul is shut up by his
enemies in a box. While the soul is in the box, the boy is dead;
when it is taken out, he is restored to life. In the same poem (p.
384) the soul of a horse is kept shut up in a box, because it is
feared the owner of the horse will become the greatest hero on
earth. But these cases are, to some extent, the converse of those in
the text.

853 Schott, “Ueber die Sage von Geser Chan,” _Abhandlungen d. Königl.
Akad. d. Wissensch. zu Berlin_, 1851, p. 269.

854 W. Radloff, _Proben der Volkslitteratur der türkischen Stämme
Süd-Siberiens_, ii. 237 _sq._

855 W. Radloff, _op. cit._ ii. 531 _sqq._

_ 856 Id._, iv. 88 _sq._

857 W. Radloff, _op. cit._ i. 345 _sq._

858 G. A. Wilken, “De Simsonsage,” _De Gids_, 1888, No. 5, p. 6 _sqq._
(of the separate reprint). Cp. Backer, _L’Archipel Indien_, pp.
144-149.

859 Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,”
_Verhandel. van het Batav. Genootsch. v. Kunsten en Wetenschappen_,
xxx. p. 111; Sundermann, “Die Insel Nias,” _Allgemeine
Missions-Zeitschrift_, xi. (1884) p. 453.

860 Above, vol. i. p. 134.

861 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p.
54.

862 F. Valentyn, _Oud en Nieuw Oost-Indiën_, ii. 143 _sq._; G. A.
Wilken, _De Simsonsage_, p. 15 _sq._

863 Riedel, _De sluik-en kroesharige rassen tusschen Selebes en Papua_,
p. 137.

864 B. Schmidt, _Das Volksleben der Neugriechen_, p. 206.

865 Above, pp. 305, 307, 309, 311.

_ 866 Revue d’Ethnographie_, ii. 223.

867 Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 165.

868 Bastian, _Ein Besuch in San Salvador_, p. 103 _sq._; _id._, _Der
Mensch in der Geschichte_, iii. 193.

869 R. Taylor, _Te Ika a Maui; or, New Zealand and its Inhabitants_,2 p.
184; Dumont D’Urville, _Voyage autour du monde et à la recherche de
La Pérouse sur la corvette Astrolabe_, ii. 444.

870 Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p. 59.

871 Van Eck, “Schetsen van het eiland Bali,” _Tijdschrift voor
Nederlandsch Indië_, N. S. ix. (1880) p. 417 _sq._

872 G. A. Wilken, _De Simsonsage_, p. 26.

873 Gubernatis, _Mythologie des Plantes_, i. xxviii. _sq._

874 W. Mannhardt, _B. K._ p. 50; Ploss, _Das Kind_,2 i. 79.

875 K. Bartsch, _Sagen, Märchen und Gebräuche aus Mecklenburg_, ii. 43,
No. 63.

_ 876 Gentleman’s Magazine_, October 1804, p. 909, quoted by Brand,
_Popular Antiquities_, iii. 289; W. G. Black, _Folk-medicine_, pp.
31 _sq._, 67.

877 Moore’s _Life of Lord Byron_, i. 101.

878 Cedrenus, _Compend. Histor._ p. 625 B, vol. ii. p. 308, ed. Bekker.

879 F. Mason, “Physical Character of the Karens,” _Journal of the
Asiatic Society of Bengal_, 1866, pt. ii. p. 9.

880 Matthes, _Makassarsch-Hollandsch Woordenboek_, _s.v._ _soemâñgá_, p.
569; G. A. Wilken, “Het animísme bij de volken van den Indischen
Archipel,” _De Indische Gids_, June 1884, p. 933.

881 R. H. Codrington, “Notes on the Customs of Mota, Banks Islands”
(communicated by the Rev. Lorimer Fison), _Transactions of the Royal
Society of Victoria_, xvi. 136.

882 F. Speckmann, _Die Hermannsburger Mission in Afrika_ (Hermannsburg,
1876), p. 167.

883 Bancroft, _Native Races of the Pacific Coast_, i. 661. The words
quoted by Bancroft (p. 662, _note_) “_Consérvase entre ellos la
creencia de que su vida está unida à la de un animal, y que es
forzoso que mueran ellos cuando éste muere_,” are not quite
accurately represented by the statement of Bancroft in the text.

884 Otto Stoll, _Die Ethnologie der Indianerstämme von Guatemala_
(Leyden, 1889), p. 57 _sq._; Bancroft, _Native Races of the Pacific
States_, i. 740 _sq._; Bastian, _Die Culturländer des alten
Amerika_, ii. 282.

885 A. W. Howitt, “Further Notes on the Australian Class Systems,”
_Journ. Anthrop. Inst._ xviii. 58.

886 Gerard Krefft, “Manners and Customs of the Aborigines of the Lower
Murray and Darling,” _Transact. Philos. Soc. New South Wales_,
1862-65, p. 359 _sq._

887 A. W. Howitt, _l.c._

888 Dawson, _Australian Aborigines_, p. 52.

_ 889 Journ. Anthrop. Inst._ xiv. 350, xv. 416, xviii. 57 (the “nightjar”
is apparently an owl).

890 Fison and Howitt, _Kamilaroi and Kurnai_, pp. 194, 201 _sq._, 215;
_Journ. Anthrop. Inst._ xv. 416, xviii. 56 _sq._

891 The chief facts of totemism have been collected by the present
writer in a little work, _Totemism_ (Edinburgh, A. and C. Black,
1887).

892 (Sir) George Grey, _Journals of Two Expeditions of Discovery in
North-West and Western Australia_, ii. 228 _sq._

893 Fison and Howitt, _Kamilaroi and Kurnai_, p. 169.

894 De la Borde, “Relation de l’Origine, etc. des Caraibes,” p. 15, in
_Recueil de divers Voyages faits en Afrique et en l’Amérique_
(Paris, 1684).

895 Washington Matthews, _The Hidatsa Indians_, p. 50.

896 Bastian, _Die Volker des ostlichen Asien_, iii. 248.

897 I. B. Neumann, “Het Pane-en Bila-stroomgebied op het eiland
Sumatra,” _Tijdschrift van het Nederlandsch Aardrijks, Genootsch._,
Tweede Serie, dl. iii. Afdeeling: meer uitgebreide artikelen, No. 2,
p. 311 _sq._; _id._, dl. iv. No. 1, p. 8 sq.; Van Hoëvell, “Iets
over ’t oorlogvoeren der Batta’s,” _Tijdschrift voor Nederlandsch
Indie_, N. S. vii. (1878) p. 434; G. A. Wilken, _Over de
verwantschap en het huwelijks-en erfrecht bij de volken van het
maleische ras_, pp. 20 _sq._, 36; _id._, _Iets over de Papoewas van
de Geelvunksbaai_, p. 27 _sq._ (reprint from _Bijdragen tot de Taal-
Land- en Volkenkunde van Ned.-Indië_, 5e Volgreeks ii.); _Journal
Anthrop. Inst._ ix. 295; Backer, _L’Archipel Indien_, p. 470.

898 B. Hagen, “Beiträge zur Kenntniss der Battareligion,” _Tijdschrift
voor Indische Taal- Land- en Volkenkunde_ xxviii. 514. J. B. Neumann
(_op. cit._ dl. iii. No. 2, p. 299) is the authority for the seven
souls.

899 Th. Benfey, _Pantschatantra_, i. 128 _sq._

900 A. L. P. Cameron, “Notes on some Tribes of New South Wales,” _Journ.
Anthrop. Instit._ xiv. 358.

901 A. W. Howitt, “On Australian Medicine Men,” _Journ. Anthrop. Inst._
xvi. 47 _sq._ On the Bullroarer (a piece of wood fastened to a cord
or thong and swung round so as to produce a booming sound), see A.
Lang, _Custom and Myth_, p. 29 _sqq._ The religious use of the
Bullroarer is best known in Australia, but in the essay just
referred to Mr. Andrew Lang has shown that the instrument has been
similarly employed not only in South Africa and by the Zunis of New
Mexico, but also by the ancient Greeks in their religious mysteries.
As a sacred instrument it also occurs in Western Africa (R. F.
Burton, _Abeokuta and the Cameroons Mountains_, i. 197 _sq._;
Bouche, _La Côte des Esclaves_, p. 124), and in New Guinea (J.
Chalmers, _Pioneering in New Guinea_, p. 85).

902 A. W. Howitt, “On some Australian ceremonies of initiation,” _Journ.
Anthrop. Inst._ xiii. 453 _sq._ The “class-name” is the name of the
totemic division to which the man belongs.

903 L. Fison, “The Nanga, or sacred stone enclosure of Wainimala, Fiji,”
_Journ. Anthrop. Inst._ xiv. 22.

904 W. H. Bentley, _Life on the Congo_ (London, 1887), p. 78 _sq._

905 A. Bastian, _Ein Besuch in San Salvador_, pp. 82 _sq._ 86.

906 Bastian, _Die deutsche Expedition an der Loango-Küste_, ii. 183; cp.
_id._, pp. 15-18, 30 _sq._ On these initiatory rites in the Congo
region see also H. H. Johnston in _Proceed. Royal Geogr. Soc._ N. S.
v. (1883) p. 572 _sq._, and in _Journ. Anthrop. Inst._ xiii. 472; E.
Delmar Morgan, in _Proceed. Royal Geogr. Soc._ N. S. vi. 193.

907 Dapper, _Description de l’Afrique_, p. 268 _sq._ Dapper’s account
has been abbreviated in the text.

908 (Beverley’s) _History of Virginia_ (London, 1722), p. 177 _sq._

909 J. Carver, _Travels through the Interior Parts of North America_,
pp. 271-275.

910 Carver, _op. cit._ p. 277 sq.; Schoolcraft, _Indian Tribes_, iii.
287, v. 430 sqq.; Kohl, _Kitschi-Gami_, i. 64-70.

_ 911 Narrative of the Adventures and Sufferings of John R. Jewitt_
(Middletown, 1820), p. 119.

_ 912 Id._, p. 44. For the age of the prince, see _id._, p. 35.

913 Holmberg, “Ueber die Völker des russischen Amerika,” _Acta Soc.
Scient. Fennicae_, iv. (Helsingfors, 1856) pp. 292 _sqq._, 328;
Petroff, _Report on the Population, etc. of Alaska_, p. 165 _sq._;
A. Krause, Die _Tlinkit-Indianer_, p. 112; R. C. Mayne, _Four years
in British Columbia and Vancouver Island_, p. 257 _sq._, 268.

914 Schoolcraft, _Indian Tribes_, v. 683. In a letter dated 16th Dec.
1887, Mr. A. S. Gatschet, of the Bureau of Ethnology, Washington,
writes to me: “Among the Toukawe whom in 1884 I found at Fort
Griffin [?], Texas, I noticed that they never kill the big or gray
wolf, _hatchukunän_, which has a mythological signification,
‘holding the earth’ (_hatch_). He forms one of their totem clans,
and they have had a dance in his honor, danced by the males only,
who carried sticks.”

915 Reina, “Ueber die Bewohner der Insel Rook,” _Zeitschrift für
allgemeine Erdkunde_, N. F. iv. (1858) p. 356 _sq._

916 R. Parkinson, _Im Bismarck Archipel_, pp. 129-134; Rev. G. Brown,
“Notes on the Duke of York Group, New Britain, and New Ireland,”
_Journ. Royal Geogr. Soc._ xlvii. (1878) p. 148 _sq._; H. H.
Romilly, “The Islands of the New Britain Group,” _Proceed. Royal
Geogr. Soc._ N. S. ix. (1887) p. 11 _sq._; Rev. G. Brown, _ib._ p.
17; W. Powell, _Wanderings in a Wild Country_, pp. 60-66; C. Hager,
_Kaiser Wilhelm’s Land und der Bismarck Archipel_, pp. 115-128. The
inhabitants of these islands are divided into two exogamous classes,
which in the Duke of York Island have two insects for their totems.
One of the insects is the _mantis religiosus_; the other is an
insect that mimicks the leaf of the horse-chestnut tree very
closely. Rev. B. Danks, “Marriage customs of the New Britain Group,”
_Journ. Anthrop. Inst._ xviii. 281 _sq._

917 J. G. F. Riedel, “Galela und Tobeloresen,” _Zeitschrift f.
Ethnologie_, xvii. (1885) p. 81 _sq._

918 The Kakian association and its initiatory ceremonies have often been
described. See Valentyn, _Oud en nieuw Oost-Indiën_, iii. 3 _sq._;
Von Schmid, “Het Kakihansch Verbond op het eiland Ceram,”
_Tijdschrift v. Neêrlands Indië_, v. dl. ii. (1843) 25-38; Van
Ekris, “HetCeramsche Kakianverbond,” _Mededeelingen van wege het
Nederland. Zendelinggenootschap_, (1865) ix. 205-226 (repeated with
slight changes in _Tijdschrift v. Indische Taal- Land- en
Volkenkunde_, xvi. 1866, pp. 290-315); F. Fournier, “De Zuidkust van
Ceram,” _Tijdschrift v. Indische Taal- Land- en Volkenkunde_, xvi.
154 _sqq._; Van Rees, _Die Pionniers der Beschaving in Neêrlands
Indië_, pp. 92-106; Van Hoëvell, _Ambon en meer bepaaldelijk de
Oeliasers_, p. 153 _sqq._; Schulze, “Ueber Ceram und seine
Bewohner,” _Verhandl. d. Berliner Gesell. f. Anthropologie_, etc.
(1877) p. 117; W. Joest, “Beiträge zur Kenntniss der Eingebornen der
Insel Formosa und Ceram,” _id._ (1882), p. 64; Rosenberg, _Der
Malayische Archipel_, p. 318; Bastian, _Indonesien_, i. 145-148;
Riedel, _De sluik-en kroesharige rassen tusschen Selebes en Papua_,
pp. 107-111. The best accounts are those of Valentyn, Von Schmid,
Van Ekris, Van Rees, and Riedel, which are accordingly followed in
the text.

_ 919 Laws of Manu_, ii. 169, trans. by Bühler; Dubois, _Moeurs,
Institutions et Cérémonies des Peuples de l’Inde_, i. 125; Monier
Williams, _Religious Life and Thought in India_, pp. 360 _sq._ 366
_sq._

920 Lampridius, _Commodus_, 9; C. W. King, _The Gnostics and their
Remains_,2 pp. 127, 129.

921 Above, p. 309.

922 Above, p. 312 _sq._

923 Above, p. 308 _sq._

924 Above, p. 324 _sq._ In the myth the throwing of the weapons and of
the mistletoe at Balder and the blindness of Hödur who slew him
remind us of the custom of the Irish reapers who kill the
corn-spirit in the last sheaf by throwing their sickles blindfold at
it. (See above, vol. i. p. 339). In Mecklenburg a cock is sometimes
buried in the ground and a man who is blindfolded strikes at it with
a flail. If he misses it, another tries, and so on till the cock is
killed. Bartsch, _Sagen, Märchen und Gebräuche aus Mecklenburg_, ii.
280. In England on Shrove Tuesday a hen used to be tied upon a man’s
back, and other men blindfolded struck at it with branches till they
killed it. Dyer, _British Popular Customs_, p. 68. Mannhardt (_Die
Korndämonen_, p. 16 _sq._) has made it probable that such sports are
directly derived from the custom of killing a cock upon the
harvest-field as a representative of the corn-spirit (see above, p.
9). These customs, therefore, combined with the blindness of Hödur
in the myth suggest that the man who killed the human representative
of the oak-spirit was blindfolded, and threw his weapon or the
mistletoe from a little distance. After the Lapps had killed a
bear—which was the occasion of many superstitious ceremonies—the
bear’s skin was hung on a post, and the women, blindfolded, shot
arrows at it. Scheffer, _Lapponia_, p. 240.

925 Grimm, _Deutsche Mythologie_,4 ii. 1001, 1010.

_ 926 Folk-lore Journal_, vii. 61.

927 Col. E. T. Dalton, “The Kols of Chota-Nagpore,” _Trans. Ethnol.
Soc._ vi. 36.

928 Jens Kamp, _Danske Folkeminder_ (Odense, 1877), pp. 172, 65 _sq._
referred to in Feilberg’s _Bidrag til en Ordbog over Jyske
Almuesmål_, Fjerde hefte (Copenhagen, 1888), p. 320. For a sight of
Feilberg’s work I am indebted to the kindness of the Rev. Walter
Gregor, M.A., Pitsligo, who pointed out the passage to me.

929 E. T. Kristensen, _Iydske Folkeminder_, vi. 380, referred to by
Feilberg, _l.c._

930 Wuttke, _Der deutsche Volksaberglaube_,2 § 128; L. Lloyd, _Peasant
Life in Sweden_, p. 269.

931 Extract from a newspaper, copied and sent to me by the Rev. Walter
Gregor, M.A., Pitsligo. Mr. Gregor does not mention the name of the
newspaper.

932 Martin, “Description of the Western Islands of Scotland,” in
Pinkerton’s _Voyages and Travels_, iii. 661

933 Rochholz, _Deutscher Glaube und Brauch_, i. 9.

934 Virgil, _Aen._ vi. 203 _sqq._, cp. 136 _sqq._ On the mistletoe
(_viscum_) see Pliny, _Nat. Hist._ xvi. 245 _sqq._

935 Virgil (Aen. vi. 201 _sqq._) places the Golden Bough in the
neighbourhood of Lake Avernus. But this was probably a poetical
liberty, adopted for the convenience of Aeneas’s descent to the
infernal world. Italian tradition, as we learn from Servius, placed
the Golden Bough in the grove at Nemi.

936 See above, vol. i. p. 4 _sq._

937 A custom of annually burning a human representative of the
corn-spirit has been noted among the Egyptians, Pawnees, and Khonds.
See above, vol. i. pp. 382, 387, 401 _sq._ In Semitic lands there
are traces of a practice of annually burning a human god. For the
image of Hercules (that is, of Baal) which was periodically burned
on a pyre at Tarsus, must have been a substitute for a human
representative of the god. See Dio Chrysostom, _Orat._ 33, vol. ii.
p. 16, ed. Dindorf; W. R. Smith, _The Religion of the Semites_, i.
353 _sq._ The Druids seem to have eaten portions of the human
victim. Pliny, _Nat. Hist._ xxx. § 13. Perhaps portions of the flesh
of the King of the Wood were eaten by his worshippers as a
sacrament. We have seen traces of the use of sacramental bread at
Nemi. See above, p. 82 _sq._

938 Grimm, _Deutsche Mythologie_, ii. 1009, _pren puraur_.

939 Virgil, _Aen._ vi. 137 _sq._

940 Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, § 673.

941 Grohmann, _op. cit._ § 676; Wuttke, _Der deutsche Volksaberglaube_,
§ 123.

_ 942 Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes_,2 §
882.

943 Zingerle, _op. cit._ § 1573.

944 Grohmann, _op. cit._ § 675; Ralston, _Songs of the Russian People_,
p. 98.

945 L. Bechstein, _Deutsches Sagenbuch_ No. 500; _id._, _Thüringer
Sagenbuch_ (Leipzig, 1885), ii. No. 161.

946 For gathering it at midsummer, see above, p. 289. The custom of
gathering it at Christmas still survives among ourselves. At York
“on the eve of Christmas Day they carry mistletoe to the high altar
of the cathedral, and proclaim a public and universal liberty,
pardon, and freedom to all sorts of inferior and even wicked people
at the gates of the city, towards the four quarters of heaven.”
Stukeley, _Medallic History of Carausius_, quoted by Brand, _Popular
Antiquities_, i. 525. This last custom is of course now obsolete.

947 Afzelius, _Volkssagen und Volkslieder aus Schwedens älterer und
neuerer Zeit_, i. 41 _sq._; Grimm, _Deutsche Mythologie_,4 iii. 289;
L. Lloyd, _Peasant Life in Sweden_, p. 266 _sq._

948 Above, p. 293.

949 Fern-seed is supposed to bloom at Easter as well as at midsummer and
Christmas (Ralston, _Songs of the Russian People_, p. 98 _sq._); and
Easter, as we have seen, is one of the times when sun-fires are
kindled.

950 Burne and Jackson, _Shropshire Folk-lore_, p. 242.

951 P. 288.

952 The reason why Virgil represents Aeneas as taking the mistletoe with
him to Hades is perhaps that the mistletoe was supposed to repel
evil spirits (see above, p. 362). Hence when Charon is disposed to
bluster at Aeneas, the sight of the Golden Bough quiets him (_Aen._
vi. 406 _sq._) Perhaps also the power ascribed to the mistletoe of
laying bare the secrets of the earth may have suggested its use as a
kind of “open Sesame” to the lower world. Compare _Aen._ vi. 140
_sq._—

“_Sed non ante datur telluris operta subire,_
_ Auricomos quam qui decerpserit arbore fetus._”

_ 953 Die Edda_, übersetzt von K. Simrock,8 p. 264.

954 On the derivation of the names Zeus and Jove from a root meaning
“shining,” “bright,” see Curtius, _Griech. Etymologie_,5 p. 236;
Vanič, _Griech.-Latein. Etymolog. Wörterbuch_, p. 353 _sqq._ On the
relation of Jove to the oak, compare Pliny, _Nat. Hist._ xii. § 3,
_arborum genera numinibus suis dicata perpetuo servantur, ut Jovi
aesculus_; Servius on Virgil, _Georg._ iii. 332, _omnis quercus Jovi
est consecrata_. Zeus and Jupiter have commonly been regarded as sky
gods, because their names are etymologically connected with the
Sanscrit word for sky. The reason seems insufficient.

955 Casalis, _The Basutos_, p. 251 _sq._

_ 956 Ib._ p. 252.

957 Casalis, _The Basutos_, p. 252 _sq._

958 A. B. Ellis, _The Tshi-speaking Peoples of the Gold Coast_, p. 229
_sq._; T. E. Bowdich, _Mission to Ashantee_, p. 226 _sq._ (ed.
1873.)

959 J. Cameron, “On the Early Inhabitants of Madagascar,” _Antananarivo
Annual and Madagascar Magazine_, iii. 263.

960 Bastian, _Die Völker des östlichen Asien_, ii. 105.

961 Dalton, _Ethnology of Bengal_, p. 91.

962 Dalton, _op. cit._ p. 198.

963 Thomas Shaw, “The Inhabitants of the Hills near Rajamahall,”
_Asiatic Researches_, iv. 56 _sq._

_ 964 Panjab Notes and Queries_, i. No. 502.

965 This is curiously unlike the custom of ancient Italy, in most parts
of which women were forbidden by law to walk on the highroads
twirling a spindle, because this was supposed to injure the crops.
Pliny, _Nat. Hist._ xxviii. § 28.

966 D. C. J. Ibbetson, _Outlines of Panjab Ethnography_ (Calcutta,
1883), p. 119.

967 Fr. Junghuhn, _Die Battaländer auf Sumatra_, ii. 312.

968 Spenser St. John, _Life in the Forests of the Far East_, i. 191. On
taboos observed at agricultural operations, see _id._ i. 185; R. G.
Woodthorpe, “Wild Tribes Inhabiting the so-called Naga Hills,”
_Journ. Anthrop. Inst._ xi. 71; _Old New Zealand_, by a Pakeha Maori
(London, 1884), p. 103 _sq._; R. Taylor, _Te Ika a Maui; or, New
Zealand and its Inhabitants_,2 p. 165 _sq._; E. Tregear, “The Maoris
of New Zealand,” _Journ. Anthrop. Inst._ xix. 110.

969 B. F. Matthes, _Beknopt Verslag mijner reizen in de Binnenlanden van
Celebes, in de jaren 1857 en 1861_, p. 5.

970 N. Graafland, _De Minahassa_, i. 165.

971 J. G. F. Riedel, _De sluik-en kroesharige rassen tusschen Selebes en
Papua_, p. 107.

972 Riedel, _op. cit._ pp. 281, 296 _sq._

973 Fr. Valentyn, _Oud en nieuw Oost-Indiën_, iii. 10.

974 C. Semper, _Die Philippinen und ihre Bewohner_, p. 56.

975 Rev. Lorimer Fison, “The Nanga, or sacred stone enclosure, of
Wainimala, Fiji,” _Journ. Anthrop. Inst._ xiv. 27.

976 J. E. Erskine, _Journal of a Cruise among the Islands of the Western
Pacific_, p. 252.

977 Turner, _Samoa_, p. 318 _sq._

978 Horatio Hale, _United States Exploring Expedition, Ethnology and
Philology_, p. 97.

979 The _malái_ is “a piece of ground, generally before a large house,
or chief’s grave, where public ceremonies are principally held.”
Mariner, _Tonga Islands, Vocabulary_.

980 The _mataboole_ is “a rank next below chiefs or nobles.” _Ib._

981 W. Mariner, _Account of the Natives of the Tonga Islands_ (London,
1818), ii. 196-203.

982 Ch. Wilkes, _Narrative of the United States Exploring Expedition_,
ii. 133.

983 Turner, _Samoa_, p. 70 _sq._

984 Ellis, _Polynesian Researches_, i. 350.

985 Tyerman and Bennet, _Journal of Voyages and Travels_, i. 284.

986 Geiseler, _Die Oester-Insel_ (Berlin, 1883), p. 31.

987 E. Tregear, “The Maoris of New Zealand,” _Journ. Anthrop. Inst._
xix. 110.

988 Hartknoch, _Alt und neues Preussen_, p. 161; _id._, _Dissertationes
historicae de variis rebus Prussicis_, p. 163 (appended to his
edition of Dusburg’s _Chronicon Prussiae_). Cp. W. Mannhardt, _Die
Korndämonen_, p. 27.

989 Festus, _s.v._ _sacrima_, p. 319, ed. Müller; Pliny, _Nat. Hist._
xviii. § 8.

990 Chateaubriand, _Voyage en Amérique_, pp. 130-136 (Michel Lévy,
Paris, 1870). Chateaubriand’s description is probably based on
earlier accounts, which I have been unable to trace. Compare,
however, Le Petit, “Relation des Natchez,” in _Recueil de voiages au
Nord_, ix. 13 _sq._ (Amsterdam edition); De Tonti, “Relation de la
Louisiane et du Mississippi,” _ib._ v. 122; Charlevoix, _Histoire de
la Nouvelle France_, vi. 183; _Lettres édifiantes et curieuses_,
vii. 18 _sq._