Chapter VII: Our Debt to the Savage (4)

433 J. G. Frazer, _Totemism and Exogamy_, ii. 526, from information
furnished by the Rev. John Roscoe.

434 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 78.

435 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 162
_sq._

436 Capt. James Cook, _Voyages_, v. 374 (ed. 1809).

437 Heraclides Cumanus, in Athenaeus, iv. 26, p. 145 B-D. On the other
hand, in Kafa no one, not even the king, may eat except in the
presence of a legal witness. A slave is appointed to witness the
king’s meals, and his office is esteemed honourable. See F. G.
Massaja, in _Bulletin de la Société de Géographie_ (Paris), Vme
Série, i. (1861) pp. 330 _sq._; Ph. Paulitschke, _Ethnographie
Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_
(Berlin, 1896), pp. 248 _sq._

M78 Faces veiled to avert evil influences. Kings not to be seen by their
subjects.

_ 438 Notes analytiques sur les collections ethnographiques du Musée du
Congo_, I. _Les Arts, Religion_ (Brussels, 1902-1906), p. 164.

439 Mohammed Ibn-Omar el Tounsy, _Voyage au Darfour_ (Paris, 1845), p.
203; _Travels of an Arab Merchant_ [Mohammed Ibn-Omar el Tounsy] _in
Soudan_, abridged from the French (of Perron) by Bayle St. John
(London, 1854), pp. 91 _sq._

440 Mohammed Ibn-Omar el Tounsy, _Voyage au Ouadây_ (Paris, 1851), p.
375.

441 Ibn Batoutah, _Voyages_, ed. C. Defrémery et B. R. Sanguinetti
(Paris, 1853-1858), iv. 441.

442 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895),
pp. 90 _sq._

443 H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, p. 60.

_ 444 Manuscrit Ramirez, histoire de l’origine des Indiens qui habitent
la Nouvelle Espagne selon leurs traditions_, publié par D. Charnay
(Paris, 1903), pp. 107 _sq._

445 Herodotus, i. 99.

446 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p.
170.

447 Ebn-el-Dyn el-Eghouathy, “Relation d’un voyage,” _Bulletin de la
Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290; H.
Duveyrier, _Exploration du Sahara: les Touareg du Nord_, pp. 391
_sq._; Reclus, _Nouvelle Géographie Universelle_, xi. 838 _sq._;
James Richardson, _Travels in the Great Desert of Sahara_, ii. 208.

448 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p.
196.

449 Tertullian, _De virginibus velandis_, 17 (Migne’s _Patrologia
Latina_, ii. col. 912).

450 Pseudo-Dicaearchus, _Descriptio Graeciae_, 18, in _Geographi Graeci
Minores_, ed. C. Müller, i. 103; _id._, in _Fragmenta Historicorum
Graecorum_, ed. C. Müller, ii. 259.

451 G. Turner, _Samoa_, pp. 67 _sq._

452 J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” _Deutsche
geographische Blätter_, x. 230.

453 A. W. Howitt, “On some Australian Ceremonies of Initiation,”
_Journal of the Anthropological Institute_, xiii. (1884) p. 456.

454 Above, pp. 30 _sqq._

M79 Kings forbidden to leave their palaces or to be seen abroad by their
subjects.

455 See above, pp. 5, 8 _sq._

456 This rule was mentioned to me in conversation by Miss Mary H.
Kingsley. However, he is said to have shewn himself outside his
palace on solemn occasions once or twice a year. See O. Dapper,
_Description de l’Afrique_, pp. 311 _sq._; H. Ling Roth, _Great
Benin_, p. 74. As to the worship of the king of Benin, see _The
Magic Art and the Evolution of Kings_, vol. i. p. 396.

457 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 263.
However, a case is recorded in which he marched out to war (_ibid._
i. 268 _sq._).

458 S. Crowther and J. C. Taylor, _The Gospel on the Banks of the Niger_
(London, 1859), p. 433.

459 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895),
pp. 67-72. The annual dance of the king of Onitsha outside of his
palace is mentioned also by S. Crowther and J. C. Taylor (_op. cit._
p. 379), and A. F. Mockler-Ferryman (_Up the Niger_, p. 22).

460 “Mission Voulet-Chanoine,” _Bulletin de la Société de Géographie_
(Paris), VIIIme Série, xx. (1899) p. 223.

461 C. Partridge, _Cross River Natives_ (London, 1905), p. 7; compare
_id._ pp. 8, 200, 202, 203 _sq._ See also Major A. G. Leonard, _The
Lower Niger and its Tribes_ (London, 1906), pp. 371 _sq._

462 Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς θεοὺς τουσ βασιλεασ, κατακλειστουσ
οντασ και οἰκουροὺς τὸ πλέον.

463 Xenophon, _Anabasis_, v. 4. 26; Scymnus Chius, _Orbis descriptio_,
900 _sqq._ (_Geographi Graeci Minores_, ed. C. Müller, i. 234);
Diodorus Siculus, xiv. 30. 6 _sq._; Nicolaus Damascenus, quoted by
Stobeaus, _Florilegium_, xliv. 41 (vol. ii. p. 185, ed. Meineke);
Apollonius Rhodius, _Argon._ ii. 1026, _sqq._, with the note of the
scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die
Chrysostom refers to the custom without mentioning the name of the
people (_Or._ xiv. vol. i. p. 257, ed. L. Dindorf).

464 Strabo, xvi. 4. 19, p. 778; Diodorus Siculus, iii. 47. Inscriptions
found in Sheba (the country about two hundred miles north of Aden)
seem to shew that the land was at first ruled by a succession of
priestly kings, who were afterwards followed by kings in the
ordinary sense. The names of many of these priestly kings
(_makarribs_, literally “blessers”) are preserved in inscriptions.
See Prof. S. R. Driver, in _Authority and Archaeology Sacred and
Profane_, edited by D. G. Hogarth (London, 1899), p. 82. Probably
these “blessers” are the kings referred to by the Greek writers. We
may suppose that the blessings they dispensed consisted in a proper
regulation of the weather, abundance of the fruits of the earth, and
so on.

465 Heraclides Cumanus, in Athenaeus, xii. 13, p. 517 B.C.

466 Ch. Dallet, _Histoire de l’Église de Coreé_ (Paris, 1874), i. pp.
xxiv-xxvi. The king sometimes, though rarely, left his palace. When
he did so, notice was given beforehand to his people. All doors must
be shut and each householder must kneel before his threshold with a
broom and a dust-pan in his hand. All windows, especially the upper
ones, must be sealed with slips of paper, lest some one should look
down upon the king. See W. E. Griffis, _Corea, the Hermit Nation_,
p. 222. These customs are now obsolete (G. N. Curzon, _Problems of
the Far East_, Westminster, 1896, pp. 154 _sq._ note).

467 This I learned from the late Mr. W. Simpson, formerly artist of the
_Illustrated London News_.

468 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_,
ix. 746.

469 Shway Yoe, _The Burman_ (London, 1882), i. 30 _sq._; compare _Indian
Antiquary_, xx. (1891) p. 49.

M80 Magical harm done a man through the remains of his food or the
dishes he has eaten out of. Ideas and customs of the Narrinyeri of
South Australia.

470 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_
(Adelaide, 1879), pp. 24-26; _id._, in E. M. Curr, _The Australian
Race_, ii. p. 247.

471 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_,
p. 63; _id._, “Notes on the Mixed Races of Australia,” _Journal of
the Anthropological Institute_, iv. (1875) p. 53; _id._, in E. M.
Curr, _The Australian Race_, ii. 245.

472 H. E. A. Meyer, “Manners and Customs of the Aborigines of the
Encounter Bay Tribe,” in _Native Tribes of South Australia_, p. 196.

M81 Ideas and customs as to the leavings of food in Melanesia and New
Guinea.

473 R. H. Codrington, _The Melanesians_, pp. 203 _sq._, compare pp. 178,
188, 214.

474 G. Turner, _Samoa_, pp. 302 _sq._ See _The Magic Art and the
Evolution of Kings_, i. 341 _sq._

475 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) p. 9; M.
Krieger, _Neu-Guinea_, pp. 185 _sq._; R. Parkinson, “Die Berlinhafen
Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,”
_Internationales Archiv für Ethnographie_, xiii. (1900) p. 44; M. J.
Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen,
Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen
Gesellschaft in Wien_, xxxii. (1902) p. 287.

476 Mgr. Couppé, “En Nouvelle-Poméranie,” _Missions Catholiques_, xxiii.
(1891) p. 364; J. Graf Pfeil, _Studien und Beobachtungen aus der
Südsee_ (Brunswick, 1899), pp. 141 _sq._; P. A. Kleintitschen, _Die
Küstenbewohner der Gazellehalbinsel_ (Hiltrup bei Münster, N.D.),
pp. 343 _sq._

M82 Ideas and customs as to the leavings of food in Africa, Celebes,
India, and ancient Rome.

477 O. Dapper, _Description de l’Afrique_, p. 330. We have seen that the
food left by the king of the Monbutto, is carefully buried (above,
p. 119).

478 Bosman’s “Guinea,” in Pinkerton’s _Voyages and Travels_, xvi. 487.

479 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der
Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, vii. (1863) p. 126.

480 W. Caland, _Altindisches Zauberritual_, pp. 163 _sq._

481 Pliny, _Nat. Hist._ xxviii. 19. For other examples of witchcraft
wrought by means of the refuse of food, see E. S. Hartland, _The
Legend of Perseus_, ii. 83 _sqq._

M83 The fear of the magical evil which may be done a man through his
food has had beneficial effects in fostering habits of cleanliness
and in strengthening the ties of hospitality.

482 On the covenant entered into by eating together see the classical
exposition of W. Robertson Smith, _The Religion of the Semites_2
(London, 1894), pp. 269 _sqq._ For examples of the blood-covenant,
see H. C. Trumbull, _The Blood Covenant_ (London, 1887). The
examples might easily be multiplied.

M84 Disastrous results supposed to follow from using the dishes of the
Mikado or of a Fijian chief. Sacred persons are a source of danger
to others: their divinity burns like a fire what it touches. African
examples.

483 Kaempfer’s “History of Japan,” in Pinkerton’s _Voyages and Travels_,
vii. 717.

484 Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In
Fijian, _kana_ is to eat; the meaning of _lama_ is unknown.

M85 The taboo of chiefs and kings in Tonga. The King’s Evil cured by the
king’s touch.

485 “Coutumes étranges des indigènes du Djebel-Nouba,” _Missions
Catholiques_, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,”
_ibid._ xv. (1883) p. 450. The title of the priestly king is
_cogiour_ or _codjour_. “The _codjour_ is the pontifical king of
each group of villages; it is he who regulates and administers the
affairs of the Nubas. He is an absolute monarch, on whom all depend.
But he has no princely privileges or immunities; no royal insignia,
no badge mark him off from his subjects. He lives like them by the
produce of his fields and his industry; he works like them, earns
his daily bread, and has no guard of honour, no tribunal, no code of
laws, no civil list” (Father S. Carceri, _loc. cit._).

486 “Der Muata Cazembe und die Völkerstämme der Maravis, Chevas,
Muembas, Lundas und andere von Süd-Afrika,” _Zeitschrift für
allgemeine Erdkunde_ (Berlin), vi. (1856) pp. 398 _sq._; F. T.
Valdez, _Six Years of a Traveller’s Life in Western Africa_ (London,
1861), ii. 251 _sq._

487 W. Mariner, _The Natives of the Tonga Islands_,2 i. 141 _sq._ note,
434 note, ii. 82 _sq._, 221-224; Captain J. Cook, _Voyages_ (London,
1809), v. 427 _sq._ Similarly in Fiji any person who had touched the
head of a living chief or the body of a dead one was forbidden to
handle his food, and must be fed by another (J. E. Erskine, _The
Western Pacific_, p. 254).

488 On the custom of touching for the King’s Evil, see _The Magic Art
and the Evolution of Kings_, vol. i. pp. 368 _sqq._

M86 Fatal effects of contact with sacred chiefs in New Zealand.

489 “The idea in which this law [the law of taboo or _tapu_, as it was
called in New Zealand] originated appears to have been, that a
portion of the spiritual essence of an _atua_ or of a sacred person
was communicated directly to objects which they touched, and also
that the spiritual essence so communicated to any object was
afterwards more or less retransmitted to anything else brought into
contact with it” (E. Shortland, _Traditions and Superstitions of the
New Zealanders_, Second Edition, London, 1856, p. 102). Compare
_id._, _Maori Religion and Mythology_, p. 25.

_ 490 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96 _sq._

491 W. Brown, _New Zealand and its Aborigines_ (London, 1845), p. 76.
For more examples of the same kind see _ibid._ pp. 177 _sq._

492 E. Tregear, “The Maoris of New Zealand,” _Journal of the
Anthropological Institute_, xix. (1890) p. 100.

493 R. Taylor, _Te Ika a Maui, or, New Zealand and its Inhabitants_,2 p.
164.

494 R. Taylor, _op. cit._ p. 165.

M87 Examples of the fatal effects of imagination in other parts of the
world.

495 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 537
_sq._

496 R. Southey, _History of Brazil_, i.2 (London, 1822), p. 238.

497 Major A. G. Leonard, _The Lower Niger and its Tribes_ (London,
1906), pp. 257 _sq._

498 Merolla’s “Voyage to Congo,” in Pinkerton’s _Voyages and Travels_,
xvi. 237 _sq._ As to these _chegilla_ or taboos on food, which are
commonly observed by the natives of this part of Africa, see further
my _Totemism and Exogamy_, ii. 614 _sqq._

M88 The taboos observed by sacred kings resemble those imposed on
persons who are commonly regarded as unclean, such as menstruous
women, homicides, and so forth. Taboos laid on persons who have been
in contact with the dead in New Zealand.

499 W. Ellis, _Polynesian Researches_ (Second Edition, London,
1832-1836), iv. 388. Ellis appears to imply that the rule was
universal in Polynesia, but perhaps he refers only to Hawaii, of
which in this part of his work he is specially treating. We are told
that in Hawaii the priest who carried the principal idol about the
country was tabooed during the performance of this sacred office; he
might not touch anything with his hands, and the morsels of food
which he ate had to be put into his mouth by the chiefs of the
villages through which he passed or even by the king himself, who
accompanied the priest on his rounds (L. de Freycinet, _Voyage
autour du monde_, Historique, ii. Première Partie, Paris, 1829, p.
596). In Tonga the rule applied to chiefs only when their hands had
become tabooed by touching a superior chief (W. Mariner, _Tonga
Islands_, i. 82 _sq._). In New Zealand chiefs were fed by slaves (A.
S. Thomson, _The Story of New Zealand_, i. 102); or they may, like
tabooed people in general, have taken up their food from little
stages with their mouths or by means of fern-stalks (R. Taylor, _Te
Ika a Maui, or New Zealand and its Inhabitants_,2 p. 162).

_ 500 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 104-114.
For more evidence see W. Yate, _New Zealand_, p. 85; G. F. Angas,
_Savage Life and Scenes in Australia and New Zealand_, ii. 90; E.
Dieffenbach, _Travels in New Zealand_, ii. 104 _sq._; J. Dumont
D’Urville, _Voyage autour du monde et à la recherche de La Pérouse_,
ii. 530; Father Servant, “Notice sur la Nouvelle Zélande,” _Annales
de la Propagation de la Foi_, xv. (1843) p. 22.

M89 The rule which forbids persons who have been in contact with a
corpse to touch food with their hands seems to have been universal
in Polynesia. A rule of the same sort is observed in Melanesia and
Africa.

501 G. Turner, _Samoa_, p. 145. Compare G. Brown, D.D., _Melanesians and
Polynesians_ (London, 1910), p. 402: “The men who took hold of the
body were _paia_ (sacred) for the time, were forbidden to touch
their own food, and were fed by others. No food wad eaten in the
same house with the dead body.”

502 W. Mariner, _The Natives of the Tonga Islands_2 (London, 1818), i.
141 _sq._, note.

503 Father Bataillon, in _Annales de la Propagation de la Foi_, xiii.
(1841) p. 19. For more evidence of the practice of this custom in
Polynesia, see Captain J. Cook, _Voyages_ (London, 1809), vii. 147;
James Wilson, _Missionary Voyage to the Southern Pacific Ocean_
(London, 1799), p. 363.

504 Ch. Wilkes, _Narrative of the United States Exploring Expedition_,
New Edition (New York, 1851), iii. 99 _sq._

505 W. G. Lawes, “Ethnological Notes on the Motu, Koitapu, and Koiari
Tribes of New Guinea,” _Journal of the Anthropological Institute_,
viii. (1879) p. 370.

506 Father Lambert, in _Missions Catholiques_, xii. (1880) p. 365;
_id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900),
pp. 238 _sq._

507 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 70.

508 H. A. Junod, “Les Conceptions physiologiques des Bantou
sud-africains et leurs tabous,” _Revue d’Ethnographie et de
Sociologie_, i. (1910) p. 153.

509 A. W. Howitt, _Native Tribes of South-East Australia_, p. 563.

M90 Taboos laid on mourners among the Indian tribes of North America.

510 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_,
pp. 91 _sq._ (separate Reprint from the _Report of the British
Association for 1890_).

511 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the
American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. part iv. (April 1900) pp. 331, 332 _sq._

512 C. Hill-Tout, _The Far West, the Home of the Salish and Déné_
(London, 1907), pp. 193 _sq._

513 G. M. Dawson, “Notes and Observations on the Kwakiool People of the
Northern part of Vancouver Island and adjacent Coasts,” _Proceedings
and Transactions of the Royal Society of Canada for the Year 1887_,
vol. v. (Montreal, 1888) Trans. Section ii. pp. 78 _sq._

M91 Seclusion of widows and widowers in the Philippines and New Guinea.

514 F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der
Inselgruppe der Talamlanen,” _Globus_, lix. (1891) p. 182.

515 Father Guis, “Les Canaques, Mort-Deuil,” _Missions Catholiques_,
xxxiv. (1902) pp. 208 _sq._

M92 Taboos imposed on women at menstruation.

516 Capt. W. E. Armit, “Customs of the Australian Aborigines,” _Journal
of the Anthropological Institute_, ix. (1880) p. 459.

517 W. Ridley, “Report on Australian Languages and Traditions,” _Journal
of the Anthropological Institute_, ii. (1873) p. 268.

518 From information given me by Messrs. Roscoe and Miller, missionaries
to Uganda (June 24, 1897), and afterwards corrected by the
_Katikiro_ (Prime Minister) of Uganda in conversation with Mr.
Roscoe (June 20, 1902).

_ 519 Report of the International Polar Expedition to Point Barrow,
Alaska_ (Washington, 1885), p. 46.

520 Alexander Mackenzie, _Voyages from Montreal through the Continent of
North America_ (London, 1801), p. cxxiii.

521 Gavin Hamilton, “Customs of the New Caledonian Women,” _Journal of
the Anthropological Institute_, vii. (1878) p. 206. Among the
Nootkas of British Columbia a girl at puberty is hidden from the
sight of men for several days behind a partition of mats; during her
seclusion she may not scratch her head or her body with her hands,
but she may do so with a comb or a piece of bone, which is provided
for the purpose. See Fr. Boas, in _Sixth Report on the North-Western
Tribes of Canada_, p. 41 (separate reprint from the _Report of the
British Association for 1890_). Again, among the Shuswap of British
Columbia a girl at puberty lives alone in a little hut on the
mountains and is forbidden to touch her head or scratch her body;
but she may scratch her head with a three-toothed comb and her body
with the painted bone of a deer. See Fr. Boas, _op. cit._ pp. 89
_sq._ In the East Indian island of Ceram a girl may not scratch
herself with her fingers the night before her teeth are filed, but
she may do it with a piece of bamboo. See J. G. F. Riedel, _De
sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 137.

522 A. G. Morice, “The Canadian Dénés,” _Annual Archaeological Report
(Toronto), 1905_, p. 218.

523 H. Pittier de Fabrega, “Die Sprache der Bribri-Indianer in Costa
Rica,” _Sitzungsberichte der philosophischen-historischen Classe der
Kaiserlichen Akademie der Wissenschaften_ (Vienna), cxxxviii. (1898)
p. 20.

524 C. G. Seligmann, in _Reports of the Cambridge Anthropological
Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 201, 203.

M93 Taboos imposed on women in childbed.

525 James Wilson, _Missionary Voyage to the Southern Pacific Ocean_, p.
354.

526 G. Turner, _Samoa_, p. 276.

527 C. G. Seligmann, “The Medicine, Surgery, and Midwifery of the
Sinaugolo,” _Journal of the Anthropological Institute_, xxxii.
(1902) p. 302. In Uganda a bride is secluded for a month, during
which she only receives near relatives; she wears her veil all this
time. She may not handle food, but is fed by one of her attendants.
A peasant’s wife is secluded for two or three days only. See J.
Roscoe, “Further Notes on the Manners and Customs of the Baganda,”
_Journal of the Anthropological Institute_, xxxii. (1902) p. 37.

528 Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils disent,”
_Missions Catholiques_, xxx. (1898) p. 119.

529 V. Lisiansky, _A Voyage Round the World_ (London, 1814), p. 201.

530 H. A. Junod, “Les Conceptions physiologiques des Bantou
sud-africains et leurs tabous,” _Revue d’ Ethnographie et de
Sociologie_, i. (1910) p. 153.

531 H. Pittier de Fábrega, _op. cit._ pp. 20 _sq._

532 F. Fawcett, “Note on a Custom of the Mysore ‘Gollaválu’ or Shepherd
Caste People,” _Journal of the Anthropological Society of Bombay_,
i. 536 _sq._; E. Thurston, _Castes and Tribes of Southern India_
(Madras, 1909), ii. 287 _sq._

M94 Dangers apprehended from women in childbed.

533 M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch
Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in
Wien_, xxxii. (1902) p. 280.

534 P. Rascher, “Die Sulka,” _Archiv für Anthropologie_, xxix. (1904) p.
212; R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907),
p. 180.

535 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den
Bismarck-Archipel_, 1897, p. 87.

536 Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,”
(_South African_) _Folk-lore Journal_, ii. (1880) p. 63.

M95 Dangers apprehended from women in childbed by Indians and Esquimaux.

537 Levrault, “Rapport sur les provinces de Canélos et du Napo,”
_Bulletin de la Société de Géographie_ (Paris), Deuxième Série, xi.
(1839) p. 74.

538 Franz Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of
the American Museum of Natural History_, xv. part i. (New York,
1901) pp. 125 _sq._ As to Sedna, see _id._ pp. 119 _sqq._

M96 Dangers apprehended from women in childbed by Bantu tribes of South
Africa. Dangers apprehended from a concealed miscarriage.

539 H. A. Junod, “Les Conceptions physiologiques des Bantou
sud-africains et leurs tabous,” _Revue d’Ethnographie et de
Sociologie_, i. (1910) p. 139.

540 H. A. Junod, _op. cit._ pp. 139 _sq._

M97 Belief of the Ba-Thonga that severe droughts result from the
concealment of miscarriages by women.

541 H. A. Junod, _op. cit._ pp. 140 _sq._

542 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 262
_sqq._, 278.

M98 Dangers apprehended from women in childbed by some tribes of Annam.

543 Le R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So’n,”
_Bulletin de l’École Française d’Extrême-Orient_, ii. (Hanoi, 1902)
pp. 353 _sq._

544 Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 566; Ch.
Michel, _Recueil d’inscriptions grecques_, No. 730 ἁγνευέτωσαν δὲ
καὶ εἰσίτωσαν εἰς τὸν τῆς θεο[ῦ ναὸν] ... ὡσαύτως δὲ καὶ ἀπὸ κήδους
καὶ τεκούσης γυναικὸς δευτεραῖος: Euripides, _Iphigenia in Tauris_,
380 _sqq._:

τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, ἤτις. βροτῶν μὲν ἤν τις ἄψηται
φόνου ἥ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν, βωμῶν ἀπείργει, μυσαρὸν ὡς
ἡγουμένη.

Compare also a mutilated Greek inscription found in Egypt (_Revue
archéologique_, IIIme Série, ii. 182 _sqq._). In the passage of
Euripides which I have just quoted an acute verbal scholar, the late
Dr. Badham, proposed to omit the line ἢ καὶ λοχείας ἢ νεκροῦ θιγῇ
χεροῖν with the comment: “_Nihil facit ad argumentum puerperae
mentio; patet versum a sciolo additum_.” To do Dr. Badham justice,
the inscription which furnishes so close a parallel to the line of
Euripides had not yet been discovered among the ruins of Pergamum,
when he proposed to mutilate the text of the poet.

M99 Taboos imposed on lads at initiation.

545 B. Hawkins, “The Creek Confederacy,” _Collections of the Georgia
Historical Society_, iii. pt. i. (Savannah, 1848) pp. 78 _sq._
Hawkins’s account is reproduced by A. S. Gatschett, in his
_Migration Legend of the Creek Indians_, i. 185 _sq._ (Philadelphia,
1884). In the Turrbal tribe of southern Queensland boys at
initiation were not allowed to scratch themselves with their
fingers, but they might do it with a stick. See A. W. Howitt,
_Native Tribes of South-East Australia_, p. 596.

546 L. Alberti, _De Kaffers_ (Amsterdam, 1810), pp. 76 _sq._; H.
Lichtenstein, _Reisen im südlichen Afrika_ (Berlin, 1811-12), i.
427; S. Kay, _Travels and Researches in Caffraria_ (London, 1833),
pp. 273 _sq._; Dudley Kidd, _The Essential Kafir_, p. 208; J.
Stewart, D.D., _Lovedale, South Africa_ (Edinburgh, 1894), pp. 105
_sq._, with illustrations.

M100 Taboos laid on warriors when they go forth to fight.

_ 547 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96, 114
_sq._ One of the customs mentioned by the writer was that all the
people left in the camp had to fast strictly while the warriors were
out in the field. This rule is obviously based on the sympathetic
connexion supposed to exist between friends at a distance,
especially at critical times. See _The Magic Art and the Evolution
of Kings_, vol. i. pp. 126 _sqq._

548 Deuteronomy xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in
Deuteronomy xxiii. 10, 11, suffices to prove that the custom of
continence observed in time of war by the Israelites, as by a
multitude of savage and barbarous peoples, was based on a
superstitious, not a rational motive. To convince us of this it is
enough to remark that the rule is often observed by warriors for
some time after their victorious return, and also by the persons
left at home during the absence of the fighting men. In these cases
the observance of the rule evidently does not admit of a rational
explanation, which could hardly, indeed, be entertained by any one
conversant with savage modes of thought. For examples, see _The
Magic Art and the Evolution of Kings_, vol. i. pp. 125, 128, 131,
133, and below, pp. 161, 163, 165, 166, 167, 168, 169, 175 _sq._,
178, 179, 181.

The other rule of personal cleanliness referred to in the text is
exactly observed, for the reason I have indicated, by the aborigines
in various parts of Australia. See (Sir) George Grey, _Journals_,
ii. 344; R. Brough Smyth, _Aborigines of Victoria_, i. 165; J.
Dawson, _Australian Aborigines_, p. 12; P. Beveridge, in _Journal
and Proceedings of the Royal Society of New South Wales_, xvii.
(1883) pp. 69 _sq._ Compare W. Stanbridge, “On the Aborigines of
Victoria,” _Transactions of the Ethnological Society of London_,
N.S. i. (1861) p. 299; Fison and Howitt, _Kamilaroi and Kurnai_, p.
251; E. M. Curr, _The Australian Race_, iii. 178 _sq._, 547; W. E.
Roth, _North Queensland Ethnography, Bulletin No. 5_ (Brisbane,
1903), p. 22, § 80. The same dread has resulted in a similar custom
of cleanliness in Melanesia and Africa. See R. Parkinson, _Im
Bismarck-Archipel_, pp. 143 _sq._; R. H. Codrington, _The
Melanesians_, p. 203 note; F. von Luschan, “Einiges über Sitten und
Gebräuche der Eingeborenen Neu-Guineas,” _Verhandlungen der Berliner
Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_
(1900), p. 416; J. Macdonald, “Manners, Customs, Superstitions, and
Religions of South African Tribes,” _Journal of the Anthropological
Institute_, xx. (1891) p. 131. Mr. Lorimer Fison sent me some notes
on the Fijian practice, which agrees with the one described by Dr.
Codrington. The same rule is observed, probably from the same
motives, by the Miranha Indians of Brazil. See Spix und Martius,
_Reise in Brasilien_, iii. 1251 note. On this subject compare F.
Schwally, _Semitische Kriegsaltertümer_, i. (Leipsic, 1901) pp. 67
_sq._

_ 549 Narrative of the Captivity and Adventures of John Tanner_ (London,
1830), p. 122.

550 We have seen (pp. 146, 156) that the same rule is observed by girls
at puberty among some Indian tribes of British Columbia and by Creek
lads at initiation. It is also observed by Kwakiutl Indians who have
eaten human flesh (see below, p. 189). Among the Blackfoot Indians
the man who was appointed every four years to take charge of the
sacred pipe and other emblems of their religion might not scratch
his body with his finger-nails, but carried a sharp stick in his
hair which he used for this purpose. During the term of his
priesthood he had to fast and practise strict continence. None but
he dare handle the sacred pipe and emblems (W. W. Warren, “History
of the Ojibways,” _Collections of the Minnesota Historical Society_,
v. (1885) pp. 68 _sq._). In Vedic India the man who was about to
offer the solemn sacrifice of soma prepared himself for his duties
by a ceremony of consecration, during which he carried the horn of a
black deer or antelope wherewith to scratch himself if necessary
(_Satapatha-Brâhmana_, bk. iii. 31, vol. ii. pp. 33 _sq._ trans. by
J. Eggeling; H. Oldenberg, _Die Religion des Veda_, p. 399). Some of
the Peruvian Indians used to prepare themselves for an important
office by fasting, continence, and refusing to wash themselves, to
comb their hair, and to put their hands to their heads; if they
wished to scratch themselves, they must do it with a stick. See P.
J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621),
p. 20. Among the Isistines Indians of Paraguay mourners refrained
from scratching their heads with their fingers, believing that to
break the rule would make them bald, no hair growing on the part of
the head which their fingers had touched. See Guevara, “Historia del
Paraguay,” in P. de Angelis’s _Coleccion de obras y documentos
relativos a la historia antigua y moderna de las provincias del Rio
de la Plata_, ii. (Buenos-Aires, 1836) p. 30. Amongst the Macusis of
British Guiana, when a woman has given birth to a child, the father
hangs up his hammock beside that of his wife and stays there till
the navel-string drops off the child. During this time the parents
have to observe certain rules, of which one is that they may not
scratch their heads or bodies with their nails, but must use for
this purpose a piece of palm-leaf. If they broke this rule, they
think the child would die or be an invalid all its life. See R.
Schomburgk, _Reisen in Britisch-Guiana_, ii. 314. Some aborigines of
Queensland believe that if they scratched themselves with their
fingers during a rain-making ceremony, no rain would fall. See _The
Magic Art and the Evolution of Kings_, vol. i. p. 254. In all these
cases, plainly, the hands are conceived to be so strongly infected
with the venom of taboo that it is dangerous even for the owner of
the hands to touch himself with them. The cowboy who herded the cows
of the king of Unyoro had to live strictly chaste, no one might
touch him, and he might not scratch or wound himself so as to draw
blood. But it is not said that he was forbidden to touch himself
with his own hands. See my _Totemism and Exogamy_, ii. 527.

_ 551 Narrative of the Captivity and Adventures of John Tanner_ (London,
1830), p. 123. As to the custom of not stepping over a person or his
weapons, see the note at the end of the volume.

552 J. G. Bourke, _On the Border with Crook_ (New York, 1891), p. 133;
_id._, in _Folk-lore_, ii. (1891) p. 453; _id._, in _Ninth Annual
Report of the Bureau of Ethnology_ (Washington, 1892), p. 490.

553 J. G. Kohl, _Kitschi-Gami_, ii. 168.

M101 Ceremonies observed by American Indians before they went out on the
war-path. Rules observed by Indians on a war-expedition.

_ 554 Narrative of the Adventures and Sufferings of John R. Jewitt_
(Middletown, 1820), pp. 148 _sq._

555 J. de Smet, in _Annales de la Propagation de la Foi_, xiv. (1842)
pp. 67 _sq._ These customs have doubtless long passed away, and the
Indians who practised them may well have suffered the extinction
which they did their best to incur.

556 J. Adair, _History of the American Indians_ (London, 1775), p. 163.

557 J. Adair, _History of the American Indians_, pp. 380-382.

558 Maj. M. Marston, in Rev. Jedidiah Morse’s _Report to the Secretary
of War of the United States on Indian Affairs_ (New-haven, 1822),
Appendix, p. 130. The account in the text refers especially to the
Sauk, Fox, and Kickapoo Indians, at the junction of the Rock and
Mississippi rivers.

559 H. A. Junod, “Les Conceptions physiologiques des Bantou
sud-africains et leurs tabous,” _Revue d’Ethnographie et de
Sociologie_, i. (1910) p. 149.

M102 The rule of continence observed by savage warriors is perhaps based
on a fear of infecting themselves sympathetically with feminine
weakness and cowardice.

560 For more evidence of the practice of continence by warriors, see R.
Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_,2 p.
189; E. Dieffenbach, _Travels in New Zealand_, ii. 85 _sq._; Ch.
Wilkes, _Narrative of the United States Exploring Expedition_, iii.
78; J. Chalmers, “Toaripi,” _Journal of the Anthropological
Institute_, xxvii. (1898) p. 332; _id._, _Pioneering in New Guinea_,
p. 65; Van Schmidt, “Aanteekeningen nopens de zeden, etc., der
bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, etc.,”
_Tijdschrift voor Neêrlands Indie_, 1843, deel ii. p. 507; J. G. F.
Riedel, _De sluikharige en kroesharige rassen tusschen Selebes en
Papua_, p. 223; _id._, “Galela und Tobeloresen,” _Zeitschrift für
Ethnologie_, xvii. (1885) p. 68; W. W. Skeat, _Malay Magic_, p. 524;
E. Reclus, _Nouvelle Géographie universelle_, viii. 126 (compare J.
Biddulph, _Tribes of the Hindoo Koosh_, p. 18); N. Isaacs, _Travels
and Adventures in Eastern Africa_, i. 120; H. Callaway, _Religious
System of the Amazulu_, iv. 437 _sq._; Dudley Kidd, _The Essential
Kafir_, p. 306; A. Bastian, _Die deutsche Expedition an der
Loango-Küste_, i. 203; H. Cole, “Notes on the Wagogo of German East
Africa,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 317; R. H. Nassau, _Fetichism in West Africa_, p. 177; H. R.
Schoolcraft, _Indian Tribes_, iv. 63; J. Morse, _Report to the
Secretary of War of the U.S. on Indian Affairs_ (New-haven, 1822),
pp. 130, 131; H. H. Bancroft, _Native Races of the Pacific States_,
i. 189. On the other hand in Uganda, before an army set out, the
general and all the chiefs had either to lie with their wives or to
jump over them. This was supposed to ensure victory and plenty of
booty. See J. Roscoe, in _Journal of the Anthropological Institute_,
xxxii. (1902) p. 59. And in Kiwai Island, off British New Guinea,
men had intercourse with their wives before they went to war, and
they drew omens from it. See J. Chalmers, “Notes on the Natives of
Kiwai,” _Journal of the Anthropological Institute_, xxxiii. (1903)
p. 123.

561 See above, pp. 151 _sq._

562 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 350.

563 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of
the Anthropological Institute_, xxxvi. (1906) p. 100.

M103 Taboos laid on warriors after slaying their foes. The effect of the
taboos is to seclude the tabooed person from ordinary society.
Seclusion of manslayers in the East Indies.

564 S. Müller, _Reizen en Onderzoekingen in den Indischen Archipel_
(Amsterdam, 1857), ii. 252.

565 J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,”
_Verhandelingen van het Bataviaasch Genootschap van Kunsten en
Wetenschappen_, xxxvi. (1872) pp. 208, 216 _sq._ Compare H.
Zondervan, “Timor en de Timoreezen,” _Tijdschrift van het
Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, v. (1888)
Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly
Gallas returning from war sacrifice to the jinn or guardian spirits
of their slain foes before they will re-enter their own houses (Ph.
Paulitschke, _Ethnographie Nordost-Afrikas, die geistige Cultur der
Danâkil, Galla und Somâl_, pp. 50, 136). Sometimes perhaps the
sacrifice consists of the slayers’ own blood. See below, pp. 174,
176, 180. Orestes is said to have appeased the Furies of his
murdered mother by biting off one of his fingers (Pausanias, viii.
34. 3).

566 N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,
xlii. (1898) p. 451.

567 S. W. Tromp, “Uit de Salasila van Koetei,” _Bijdragen tot de Taal-
Land- en Volkenkunde van Nederlandsch-Indië_, xxxvii. (1888) p. 74.

M104 Seclusion of manslayers in New Guinea.

568 Dr. L. Loria, “Notes on the Ancient War Customs of the Natives of
Logea and Neighbourhood,” _British New Guinea, Annual Report for
1894-1895_ (London, 1896), p. 52.

569 Rev. J. Chalmers, “Toaripi,” _Journal of the Anthropological
Institute_, xxvii. (1898) p. 333.

570 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela
River, New Guinea,” _Journal of the Anthropological Institute_,
xxviii. (1899) pp. 213 _sq._

571 C. G. Seligmann, _The Melanesians of British New Guinea_ (Cambridge,
1910), p. 298.

572 C. G. Seligmann, _op. cit._ pp. 129 _sq._

573 C. G. Seligmann, _op. cit._ pp. 563 _sq._

M105 The manslayer unclean. Driving away the ghosts of the slain.

574 P. Franz Vormann, “Zur Psychologie, Religion, Soziologie und
Geschichte der Monumbo-Papua, Deutsch-Neuguinea,” _Anthropos_, v.
(1910) pp. 410 _sq._

575 J. L. D. van der Roest, “Uit het leven der Bevolking van Windessi,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xl. (1898)
pp. 157 _sq._

576 H. von Rosenberg, _Der malayische Archipel_, p. 461.

577 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den
Bismarck-Archipel_, 1897, p. 94.

578 J. E. Erskine, _The Western Pacific_ (London, 1853), p. 477.

579 Charlevoix, _Histoire de la Nouvelle France_, vi. pp. 77, 122 _sq._;
J. F. Lafitau, _Mœ urs des sauvages ameriquains_, ii. 279. In many
places it is customary to drive away the ghosts even of persons who
have died a natural death. An account of these customs is reserved
for another work.

580 W. H. Keating, _Narrative of an Expedition to the Source of St.
Peter’s River_ (London, 1825), i. 109.

M106 Precautions taken by executioners against the ghosts of their
victims.

581 Father Baudin, “Féticheurs, ou ministres religieux des Nègres de la
Guinée,” _Missions Catholiques_, xvi. (1884) p. 332.

582 Juan de la Concepcion, _Historia general de Philipinas_, xi.
(Manilla, 1791) p. 387.

583 G. Loyer, “Voyage to Issini on the Gold Coast,” in T. Astley’s _New
General Collection of Voyages and Travels_, ii. (London, 1745) p.
444. Among the tribes of the Lower Niger it is customary for the
executioner to remain in the house for three days after the
execution; during this time he sleeps on the bare floor, eats off
broken platters, and drinks out of calabashes or mugs, which are
also damaged. See Major A. G. Leonard, _The Lower Niger and its
Tribes_ (London, 1906), p. 180.

M107 Purification of manslayers among the Basutos, Bechuanas, and
Bageshu. Expulsion of the ghosts of the slain by the Angoni.

584 E. Casalis, _The Basutos_, p. 258. So Caffres returning from battle
are unclean and must wash before they enter their houses (L.
Alberti, _De Kaffers_, p. 104). It would seem that after the
slaughter of a foe the Greeks or Romans had also to bathe in running
water before they might touch holy things (Virgil, _Aen._ ii. 719
_sqq._).

585 Father Porte, “Les Réminiscences d’un missionnaire du Basutoland,”
_Missions Catholiques_, xxviii. (1896) p. 371. For a fuller
description of a ceremony of this sort see T. Arbousset et F.
Daumas, _Voyage d’exploration au nord-est de la colonie du Cap de
Bonne-Espérance_ (Paris, 1842), pp. 561-563.

586 “Extrait du journal des missions évangeliques,” _Bulletin de la
Société de Géographie_ (Paris), IIme Série, ii. (1834) pp. 199 _sq._

587 Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,”
_Journal of the Anthropological Institute_, xxxv. (1905) pp. 305
_sq._

588 Rev. J. Roscoe, “Notes on the Bageshu,” _Journal of the Royal
Anthropological Institute_, xxxix. (1909) p. 190.

589 Dudley Kidd, _The Essential Kafir_, p. 310.

590 C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi,”
_Zeitschrift für Ethnologie_, xxxii. (1900) pp. 197 _sq._

591 Dudley Kidd, _The Essential Kafir_, pp. 309 _sq._

M108 Seclusion and purification of manslayers in Africa.

592 Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions
of South African Tribes,” _Journal of the Anthropological
Institute_, xx. (1891) p. 138; _id._, _Light in Africa_, p. 220.

593 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 74. As to the painting
of the body red on one side and white on the other see also C. W.
Hobley, _Eastern Uganda_, pp. 38, 42; Sir H. Johnston, _The Uganda
Protectorate_, ii. 868. As to the custom of painting the bodies of
homicides, see below, p. 178 note 1 and p. 186 note 1.

594 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East
Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904)
p. 264.

595 C. W. Hobley, “British East Africa,” _Journal of the Anthropological
Institute_, xxxiii. (1903) p. 353.

596 Miss Alice Werner, _Natives of British Central Africa_ (London,
1906), pp. 67 _sq._

597 H. Schinz, _Deutsch-Südwest-Afrika_, p. 321.

598 P. H. Brincker, “Heidnisch-religiöse Sitten der Bantu, speciell der
Ovaherero und Ovambo,” _Globus_, lxvii. (1895) p. 289; id.,
“Charakter, Sitten und Gebräuche speciell der Bantu
Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für
orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p.
76.

_ 599 Id._, “Beobachtungen über die Deisidämonie der Eingeborenen
Deutsch-Südwest-Afrikas,” _Globus_, lviii. (1890) p. 324; id., in
_Globus_, lxvii. (1895) p. 289; id., in _Mittheilungen des Seminars
für orientalische Sprachen zu Berlin_, iii. (1900) Dritte
Abtheilung, p. 83.

600 Sir H. Johnston, _The Uganda Protectorate_ (London, 1902), ii. 743
_sq._; C. W. Hobley, _Eastern Uganda_ (London, 1902), p. 20.

601 M. Weiss, _Die Völkerstämme im Norden Deutsch-Ostafrikas_ (Berlin,
1910), p. 198.

602 Sir H. Johnston, _op. cit._ ii. 794; C. W. Hobley, _op. cit._ p. 31.

603 Numbers xxxi. 19-24.

604 E. Casalis, _The Basutos_, pp. 258 _sq._

M109 Manslayers in Australia guard themselves against the ghosts of the
slain.

605 Spencer and Gillen, _Native Tribes of Central Australia_, pp.
493-495; _id._, _Northern Tribes of Central Australia_, pp. 563-568.
The writers suggest that the practice of painting the slayers black
is meant to render them invisible to the ghost. A widow, on the
contrary, must paint her body white, in order that her husband’s
spirit may see that she is mourning for him.

M110 Seclusion of manslayers in Polynesia.

606 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 114
_sq._

607 T. Williams, _Fiji and the Fijians_,2 i. 55 _sq._

608 J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885),
pp. 126 _sq._, 130.

M111 Seclusion and purification of manslayers among the Tupi Indians of
Brazil.

609 F. A. Thevet, _Les Singularités de la France Antarctique, autrement
nommée Amérique_ (Antwerp, 1558), pp. 74-76; _id._, _Cosmographie
universelle_ (Paris, 1575), pp. 944 [978] _sq._; Pero de Magalhanes
de Gandavo, _Histoire de la province de Sancta-Cruz_ (Paris, 1837),
pp. 134-141 (H. Ternaux-Compans, _Voyages, relations, et mémoires
originaux pour servir à l’histoire de la découverte de l’Amérique_;
the original of Gandavo’s work was published in Portuguese at Lisbon
in 1576); J. Lery, _Historia navigationis in Brasiliam, quae et
America dicitur_ (1586), pp. 183-194; _The Captivity of Hans Stade
of Hesse, in __A.D.__ 1547-1555, among the Wild Tribes of Eastern
Brazil_, translated by A. Tootal (London, 1874), pp. 155-159; J. F.
Lafitau, _Mœurs des sauvages ameriquains_, ii. 292 _sqq._; R.
Southey, _History of Brazil_, i.2 227-232.

M112 Seclusion and purification of manslayers among the North American
Indians.

610 “Relation des Natchez,” _Voyages au nord_, ix. 24 (Amsterdam, 1737);
_Lettres édifiantes et curieuses_, vii. 26; Charlevoix, _Histoire de
la Nouvelle France_, vi. 186 _sq._

611 Bossu, _Nouveaux Voyages aux Indes occidentales_ (Paris, 1768), ii.
94.

612 H. R. Schoolcraft, _Indian Tribes_, iv. 63.

613 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the
American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. part iv. (April 1900) p. 357.

614 J. O. Dorsey, “An Account of the War Customs of the Osages,”
_American Naturalist_, xviii. (1884) p. 126.

615 G. Catlin, _North American Indians_, i. 246.

616 H. H. Bancroft, _Native Races of the Pacific States_, i. 553; Capt.
Grossman, cited in _Ninth Annual Report of the Bureau of Ethnology_
(Washington, 1892), pp. 475 _sq._ The custom of plastering the head
with mud was observed by Egyptian women in mourning (Herodotus, ii.
85; Diodorus Siculus, i. 91). Among some of the aboriginal tribes of
Victoria and New South Wales widows wore a thick skullcap of clay or
burned gypsum, forming a cast of the head, for some months after the
death; when the period of mourning was over, the cap was removed,
baked in the fire, and laid on the husband’s grave. One of these
widows’ caps is exhibited in the British Museum. See T. L. Mitchell,
_Three Expeditions into the Interior of Eastern Australia_ (London,
1838), i. 251 _sq._; E. J. Eyre, _Journals of Expeditions of
Discovery into Central Australia_, ii. 354; G. F. Angas, _Savage
Life and Scenes in Australia and New Zealand_ (London, 1847), i. 86;
G. Krefft, “On the Manners and Customs of the Aborigines of the
Lower Murray and Darling,” _Transactions of the Philosophical
Society of New South Wales_, 1862-1865 (Sydney, 1866), pp. 373
_sq._; J. Dawson, _Australian Aborigines_, p. 66; R. Brough Smyth,
_The Aborigines of Victoria_, i. p. xxx.; W. Stanbridge, “On the
Aborigines of Victoria,” _Transactions of the Ethnological Society
of London_, N.S., i. (1861) p. 298; A. Oldfield, “The Aborigines of
Australia,” _ibid._ iii. (1865) p. 248; F. Bonney, “On some Customs
of the Aborigines of the River Darling, New South Wales,” _Journal
of the Anthropological Institute_, xiii. (1884) p. 135; E. M. Curr,
_The Australian Race_, i. 88, ii. 238 _sq._, iii. 21; A. W. Howitt,
_Native Tribes of South-East Australia_, pp. 248, 452; R. Etheridge,
jun., “The ‘Widow’s Cap’ of the Australian Aborigines,” _Proceedings
of the Linnaean Society of New South Wales for the Year 1899_, xxiv.
(Sydney, 1900) pp. 333-345 (with illustrations). In the Andaman
Islands mourners coat their heads with a thick mass of white clay
(Jagor, in _Verhandlungen der Berliner Gesellschaft für
Anthropologie_, 1876, p. (57); M. V. Portman, “Disposal of the Dead
among the Andamanese,” _Indian Antiquary_, xxv. (1896) p. 57;
compare E. H. Man, _Aboriginal Inhabitants of the Andaman Islands_,
pp. 73, 75). Among the Bahima of the Uganda Protectorate, when
herdsmen water their cattle in the evening, they plaster their faces
and bodies with white clay, at the same time stiffening their hair
with mud into separate lumps. This mud is left on the head for days
till it crumbles into dust (Sir H. Johnston, _The Uganda
Protectorate_, ii. 626, compare 620).

617 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the
Bureau of American Ethnology_ (Washington, 1908), pp. 204 _sq._

618 J. G. Bourke, _On the Border with Crook_, p. 203.

619 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the
Bureau of American Ethnology_ (Washington, 1908), p. 204.

M113 Taboos observed by Indians who had slain Esquimaux.

620 S. Hearne, _Journey from Prince of Wales’s Fort in Hudson’s Bay to
the Northern Ocean_ (London, 1795), pp. 204-206. The custom of
painting the face or the body of the manslayer, which may perhaps be
intended to disguise him from the vengeful spirit of the slain, is
practised by other peoples, as by the Nandi (see above, p. 175).
Among the Ba-Yaka of the Congo Free State a man who has been slain
in battle is supposed to send his soul to avenge his death on his
slayer; but the slayer can protect himself against the ghost by
wearing the red tail-feathers of a parrot in his hair and painting
his forehead red (E. Torday and T. A. Joyce, “Notes on the
Ethnography of the Ba-Yaka,” _Journal of the Anthropological
Institute_, xxxvi. (1906) pp. 50 _sq._). Among the Borâna Gallas,
when a war-party has returned to the village, the victors who have
slain a foe are washed by the women with a mixture of fat and
butter, and their faces are painted with red and white (Ph.
Paulitschke, _Ethnographie Nord-ost-Afrikas: die materielle Cultur
der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 258). When Masai
warriors kill enemies in fight they paint the right half of their
own bodies red and the left half white (A. C. Hollis, _The Masai_,
p. 353). Among the Wagogo of German East Africa, a man who has
killed an enemy in battle paints a red circle round his right eye
and a black circle round his left eye (Rev. H. Cole, “Notes on the
Wagogo of German East Africa,” _Journal of the Anthropological
Institute_, xxxii. (1902) p. 314). Among the Angoni of central
Africa, after a successful raid, the leader calls together all who
have killed an enemy and paints their faces and heads white; also he
paints a white band round the body under the arms and across the
chest (_British Central Africa Gazette_, No. 86, vol. v. No. 6
(April 30, 1898), p. 2). A Koossa Caffre who has slain a man is
accounted unclean. He must roast some flesh on a fire kindled with
wood of a special sort which imparts a bitter flavour to the meat.
This flesh he eats, and afterwards blackens his face with the ashes
of the fire. After a time he may wash himself, rinse his mouth with
fresh milk, and paint himself brown again. From that moment he is
clean (H. Lichtenstein, _Reisen im südlichen Africa_, i. 418). Among
the Yabim of German New Guinea, when the relations of a murdered man
have accepted a bloodwit instead of avenging his death, they 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 not doing their duty by him; for example,
he may drive away their swine or loosen their teeth (K. Vetter, in
_Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_,
1897, p. 99). In this last case the marking the face with chalk
seems to be clearly a disguise to outwit the ghost.

M114 The purification of murderers, like that of warriors who have slain
enemies, was probably intended to avert or appease the ghosts of the
slain. Ancient Greek dread of the ghosts of the slain.

621 J. Owen Dorsey, “Omaha Sociology,” _Third Annual Report of the
Bureau of Ethnology_ (Washington, 1884), p. 369.

622 Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, _Contra Aristocr._
pp. 643 _sq._; Hesychius, _s.v._ ἀπενιαυτιαμὸς.

623 Euripides, _Iphig. in Taur._ 940 _sqq._; Pausanias, ii. 31. 8. We
may compare the wanderings of the other matricide Alcmaeon, who
could find no rest till he came to a new land on which the sun had
not yet shone when he murdered his mother (Thucydides, ii. 102;
Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).

624 Polybius, iv. 21.

M115 Taboos imposed on men who have partaken of human flesh.

625 Fr. Boas, “The Social Organization and the Secret Societies of the
Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_,
pp. 440, 537 _sq._

626 Th. H. Ruys, “Bezoek an den Kannibalenstam van Noord Nieuw-Guinea,”
_Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig
Genootschap_, Tweede Serie, xxiii. (1906) p. 328. Among these
savages the genitals of a murdered man are eaten by an old woman,
and the genitals of a murdered woman are eaten by an old man. What
the object of this curious practice may be is not apparent. Perhaps
the intention is to unsex and disarm the dangerous ghost. On the
dread of ghosts, especially the ghosts of those who have died a
violent death, see further _Psyche’s Task_, pp. 52 sqq.

M116 Hunters and fishers have to observe taboos and undergo rites of
purification, which are probably dictated by a fear of the spirits
of the animals or fish which they have killed or intended to kill.

627 Meantime I may refer the reader to _The Golden Bough_, Second
Edition, vol. ii. pp. 389 _sqq._

M117 Taboos and ceremonies observed before catching whales. Taboos
observed as a preparation for catching dugong and turtle. Taboos
observed as a preparation for hunting and fishing. Taboos and
ceremonies observed at the hatching and pairing of silkworms.

_ 628 Narrative of the Adventures and Sufferings of John R. Jewitt_
(Middletown, 1820), pp. 133, 136.

629 See above, pp. 160 _sq._

630 Baron d’Unienville, _Statistique de l’Île Maurice_ (Paris, 1838),
iii. 271. Compare A. van Gennep, _Tabou et Totémisme à Madagascar_
(Paris, 1904), p. 253, who refers to Le Gentil, _Voyage dans les
Mers de l’Inde_ (Paris, 1781), ii. 562.

631 U. Lisiansky, _Voyage Round the World_ (London, 1814), pp. 174, 209.

632 A. C. Haddon, “The Ethnography of the Western Tribe of Torres
Straits,” _Journal of the Anthropological Institute_, xix. (1890) p.
397; _Reports of the Cambridge Anthropological Expedition to Torres
Straits_, v. 271.

633 A. C. Haddon, in _Journal of the Anthropological Institute_, xix.
(1890) p. 467.

_ 634 Reports of the Cambridge Anthropological Expedition to Torres
Straits_, v. 271 note.

635 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela
River,” _Journal of the Anthropological Institute_, xxviii. (1899)
p. 218. The account refers specially to Bulaa, which the author
describes (pp. 205, 217) as “a marine village” and “the greatest
fishing village in New Guinea.” Probably it is built out over the
water. This would explain the allusion to the sanctified headman
going ashore daily at sundown.

636 Captain F. R. Barton and Dr. Strong, in C. G. Seligmann’s _The
Melanesians of British New Guinea_ (Cambridge, 1910), pp. 292, 293
_sq._