Chapter VII: Our Debt to the Savage (6)

915 From the report of a lecture delivered in Melbourne, December 9,
1898, by the Rev. H. Worrall, of Fiji, missionary. The newspaper
cutting from which the above extract is quoted was sent to me by the
Rev. Lorimer Fison in a letter, dated Melbourne, January 9, 1899.
Mr. Fison omitted to give the name and date of the newspaper.

916 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_2
(London, 1870), pp. 206 _sqq._

917 Richard A. Cruise, _Journal of a Ten Months’ Residence in New
Zealand_ (London, 1823), pp. 283 _sq._ Compare J. Dumont D’Urville,
_Voyage autour du monde et à la recherche de La Pérouse: histoire du
voyage_ (Paris, 1832), ii. 533.

918 E. Shortland, _Traditions and Superstitions of the New Zealanders_,
pp. 108 _sqq._; R. Taylor, _l.c._

919 G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_
(London, 1847), ii. 90 _sq._

920 J. Moura, _Le Royaume du Cambodge_, i. 226 _sq._

921 See above, p. 3.

M164 Ceremonies at cutting the hair of Siamese children.

922 See above, p. 252.

923 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), pp.
64 _sq._, 67-84. I have abridged the account of the ceremonies by
omitting some details. For an account of the ceremonies observed at
cutting the hair of a young Siamese prince, at the age of thirteen
or fourteen, see Mgr. Bruguière, in _Annales de l’Association de la
Propagation de la Foi_, v. (1831) pp. 197 _sq._

M165 Belief that people may be bewitched through the clippings of their
hair, the parings of their nails, and other severed parts of their
persons.

924 The aboriginal tribes of Central Australia form an exception to this
rule; for among them no attempt is made to injure a person by
performing magical ceremonies over his shorn hair. See Spencer and
Gillen, _Northern Tribes of Central Australia_, p. 478.

925 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 52-54,
174 _sqq._

926 C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für
Ethnologie_, ix. (1877) p. 177.

927 Vincendon-Dumoulin et C. Desgraz, _Îles Marquises_ (Paris, 1843),
pp. 247 _sq._

928 D. Porter, _Journal of a Cruise made to the Pacific Ocean_2 (New
York, 1882), ii. 188.

929 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 pp.
203 _sq._; A. S. Thomson, _The Story of New Zealand_ (London, 1859),
i. 116 _sq._

930 R. Brough Smyth, _Aborigines of Victoria_, i. 468 _sq._

931 J. Dawson, _Australian Aborigines_, p. 36.

932 A. W. Howitt, “On Australian Medicine-men,” _Journal of the
Anthropological Institute_, xvi. (1887) p. 27. Compare _id._,
_Native Tribes of South-East Australia_, pp. 360 _sq._

933 E. Palmer, “Notes on some Australian Tribes,” _Journal of the
Anthropological Institute_, xiii. (1884) p. 293.

934 Lucian, _Dial. meretr._ iv. 4 _sq._

935 Apuleius, _Metamorph._ iii. 16 _sqq._ For more evidence of the same
sort, see Th. Williams, _Fiji and the Fijians_,2 i. 248; James
Bonwick, _Daily Life of the Tasmanians_, p. 178; James Chalmers,
_Pioneering in New Guinea_, p. 187; J. S. Polack, _Manners and
Customs of the New Zealanders_, i. 282; A. Bastian, _Die Völker des
östlichen Asien_, iii. 270; G. H. von Langsdorff, _Reise um die
Welt_, i. 134 _sq._; W. Ellis, _Polynesian Researches_,2 i. 364; A.
B. Ellis, _Ewe-speaking peoples of the Slave Coast_, p. 99; R. H.
Codrington, _The Melanesians_, p. 203; K. von den Steinen, _Unter
den Naturvölkern Zentral-Brasiliens_, p. 343; Miss Mary H. Kingsley,
_Travels in West Africa_, p. 447; I. V. Zingerle, _Sitten, Bräuche
und Meinungen des Tiroler Volkes_,2 § 178; R. Andree,
_Ethnographische Parallelen und Vergleiche_, Neue Folge, pp. 12
_sqq._; E. S. Hartland, _Legend of Perseus_, ii. 64-74, 132-139.

M166 Clipped hair may cause headache.

936 R. F. Kaindl, “Neue Beiträge zur Ethnologie und Volkeskunde der
Huzulen,” _Globus_, lxix. (1896) p. 94.

937 E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p.
509; A. Birlinger, _Volksthümliches aus Schwaben_, i. 493; F.
Panzer, _Beitrag zur deutschen Mythologie_, i. 258; J. A. E. Köhler,
_Volksbrauch_, etc., _im Voigtlande_, p. 425; A. Witzschel, _Sagen,
Sitten und Gebräuche aus Thüringen_, p. 282; I. V. Zingerle, _op.
cit._ § 180; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p.
224, § 273. A similar belief prevails among the gypsies of Eastern
Europe (H. von Wlislocki, _Volksglaube und religiöser Brauch der
Zigeuner_, p. 81).

938 I. V. Zingerle, _op. cit._ § 181.

939 Charlotte Latham, “Some West Sussex Superstitions,” _Folk-lore
Record_, i. (1878) p. 40.

940 J. G. Campbell, _Superstitions of the Highlands and Islands of
Scotland_ (Glasgow, 1900), p. 237.

941 W. H. R. Rivers, _The Todas_ (London, 1906), pp. 268 _sq._

M167 Cut hair may cause rain, hail, thunder and lightning. Magical uses
of cut hair.

942 I. V. Zingerle, _op. cit._ §§ 176, 179.

943 A. Krause, _Die Tlinkit-Indianer_ (Jena, 1885), p. 300.

944 Petronius, _Sat._ 104.

945 J. G. Campbell, _op. cit._ pp. 236 _sq._

946 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 231
_sq._; _id._, _Ein Besuch in San Salvador_, pp. 117 _sq._

947 P. B. du Chaillu, _Explorations and Adventures in Equatorial Africa_
(London, 1861), pp. 426 _sq._

948 O. Baumann, _Usambara und seine Nachbargebiete_ (Berlin, 1891), p.
141.

949 A. Junod, _Les Ba-Ronga_ (Neuchâtel, 1898), pp. 398-400.

950 W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the
Ethnological Society of London_, N.S., i. (1861) p. 300.

M168 Cut hair and nails may be used as hostages for good behaviour of the
persons from whose bodies they have been taken.

951 A. C. Hollis, _The Nandi_ (Oxford, 1909), pp. 30, 74 _sq._

952 Le P. A. Jaussen, _Coutumes des Arabes au pays de Moab_ (Paris,
1908), pp. 94 _sq._

953 2 Samuel, x. 4.

954 2 Samuel, x., xii. 26-31.

955 R. Torday and T. A. Joyce, “Notes on the Ethnography of the
Ba-Yaka,” _Journal of the Anthropological Institute_, xxxvi. (1906)
p. 49.

M169 Cut hair and nails are deposited in sacred places, such as temples
and cemeteries, to preserve them from injury. Cut hair and nails
buried under certain trees or deposited among the branches.

956 François Pyrard, _Voyages to the East Indies, the Maldives, the
Moluccas, and Brazil_, translated by Albert Gray (Hakluyt Society,
1887), i. 110 _sq._

957 E. Shortland, _Traditions and Superstitions of the New Zealanders_,
p. 110.

958 J. S. Polack, _Manners and Customs of the New Zealanders_, i. 38
_sq._ Compare G. F. Angas, _Savage Life and Scenes in Australia and
New Zealand_ (London, 1847), ii. 108 _sq._

959 James Wilson, _A Missionary Voyage to the Southern Pacific Ocean_
(London, 1799), p. 355.

960 R. A. Freeman, _Travels and Life in Ashanti and Jaman_ (Westminster,
1898), pp. 171 _sq._

961 E. Young, _The Kingdom of the Yellow Robe_, p. 79.

962 Aulus Gellius, x. 15. 15. The ancients were not agreed as to the
distinction between lucky and unlucky trees. According to Cato and
Pliny, trees that bore fruit were lucky, and trees which did not
were unlucky (Festus, ed. C. O. Müller, p. 29, _s.v._ _Felices_;
Pliny, _Nat. Hist._ xvi. 108); but according to Tarquitius Priscus
those trees were unlucky which were sacred to the infernal gods and
bore black berries or black fruit (Macrobius, _Saturn_, ii. 16, but
iii. 20 in L. Jan’s edition, Quedlinburg and Leipsic, 1852).

963 Pliny, _Nat. Hist._ xvi. 235; Festu, p. 57 ed. C. O. Müller, _s.v._
_Capillatam vel capillarem arborem_.

964 M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den
Marokkanern,” _Verhandlungen der Berliner Gesellschaft für
Anthropologie, Ethnologie und Urgeschichte_, 1886, p. (680).

965 A. Wuttke, _Der deutsche Volksaberglaube_,2 pp. 294 _sq._, § 464.

966 W. Mannhardt, _Germanische Mythen_ (Berlin, 1858), p. 630.

967 W. Henderson, _Folk-lore of the Northern Counties_ (London, 1879),
p. 17.

968 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes
en Papua_, p. 74.

969 J. G. F. Riedel, _op. cit._ p. 265.

970 G. Heijmering, “Zeden en gewoonten op het eiland Rottie,”
_Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 634-637.

971 W. Dall, _Alaska and its Resources_ (London, 1870), p. 54; F.
Whymper, “The Natives of the Youkon River,” _Transactions of the
Ethnological Society of London_, N.S., vii. (1869) p. 174.

M170 Cut hair and nails may be stowed away for safety in any secret
place.

972 E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p.
509; A. Birlinger, _Volksthümliches aus Schwaben_, i. 493.

973 W. Mannhardt, _Germanische Mythen_, p. 630.

974 H. B. Guppy, _The Solomon Islands and their Natives_ (London, 1887),
p. 54.

975 R. H. Codrington, _The Melanesians_, p. 203.

976 Th. Williams, _Fiji and the Fijians_,2 i. 249.

977 J. G. Scott and J. P. Hardiman, _Gazetteer of Upper Burma and the
Shan States_, part i. vol. ii. p. 37.

_ 978 The Zend-Avesta, Vendîdâd_ Fargaard, xvii. (vol. i. pp. 186 _sqq._,
translated by J. Darmesteter, _Sacred Books of the East_, vol. iv.).

_ 979 Grihya-Sûtras_, translated by H. Oldenberg, part i. p. 57; compare
_id._, pp. 303, 399, part ii. p. 62 (_Sacred Books of the East_,
vols. xxix., xxx.). Compare H. Oldenberg, _Die Religion des Veda_,
p. 487.

_ 980 Grihya-Sûtras_, translated by H. Oldenberg, part ii. pp. 165 _sq._,
218.

981 R. W. Felkin, “Notes on the Madi or Moru Tribe of Central Africa,”
_Proceedings of the Royal Society of Edinburgh_, xii. (1882-84) p.
332.

982 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 185 note.
The same thing was told me in conversation by the Rev. J. Roscoe,
missionary to Uganda; but I understood him to mean that the hair was
not carelessly disposed of, but thrown away in some place where it
would not easily be found.

983 Fr. Stuhlmann, _op. cit._ pp. 516 _sq._

984 J. Macdonald, _Light in Africa_, p. 209; _id._, “Manners, Customs,
Superstitions and Religions of South African Tribes,” _Journal of
the Anthropological Institute_, xx. (1891) p. 131.

985 A. Steedman, _Wanderings and Adventures in the Interior of Southern
Africa_ (London, 1835), i. 266.

_ 986 Emin Pasha in Central Africa, being a Collection of his Letters and
Journals_ (London, 1888), p. 74.

987 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 625.

988 M. Merkel, _Die Masai_ (Berlin, 1904), p. 243.

989 J. L. Wilson, _Western Africa_, p. 215.

990 Ch. Partridge, _Cross River Natives_ (London, 1905), pp. 8, 203
_sq._

991 James Teit, “The Thompson River Indians of British Columbia,”
_Memoir of the American Museum of Natural History, The Jesup North
Pacific Expedition_, vol. i. part iv. (April 1900) p. 360.

992 N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van
Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xi. (1867) p. 322.

993 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_2
(Innsbruck, 1871), §§ 176, 580; _Mélusine_, 1878, col. 79; E.
Monseur, _Le Folklore Wallon_, p. 91.

994 Pliny, _Nat. Hist._, xxviii. 35; Theophrastus, _Characters_, “The
Superstitious Man”; Theocritus, _id._ vi. 39, vii. 127; Persius,
_Sat._ ii. 31 _sqq._ At the siege of Danzig in 1734, when the old
wives saw a bomb coming, they used to spit thrice and cry, “Fi, ti,
fi, there comes the dragon!” in the persuasion that this secured
them against being hit (Tettau und Temme, _Die Volkssagen
Ostpreussens, Litthauens und Westpreussens_ (Berlin, 1837), p. 284).
For more examples, see J. E. B. Mayor on Juvenal, _Sat._ vii. 112;
J. E. Crombie, “The Saliva Superstition,” _International Folk-lore
Congress_, 1891, _Papers and Transactions_, pp. 249 sq.; C. de
Mensignac, _Recherches ethnographiques sur la salive et le crachat_
(Bordeaux, 1892), pp. 50 _sqq._; F. W. Nicolson, “The Saliva
Superstition in Classical Literature,” _Harvard Studies in Classical
Philology_, viii. (1897) pp. 35 _sqq._

M171 Cut hair and nails kept against the resurrection.

995 Garcilasso de la Vega, _First Part of the Royal Commentaries of the
Yncas_, bk. ii. ch. 7 (vol. i. p. 127, Markham’s translation).

_ 996 Mélusine_, 1878, coll. 583 _sq._

_ 997 The People of Turkey_, by a Consul’s daughter and wife, ii. 250.

998 M. Abeghian, _Der armenische Volksglaube_, p. 68.

999 G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 214.

1000 M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den
Marokkanern,” _Verhandlungen der Berliner Gesellschaft für
Anthropologie, Ethnologie und Urgeschichte_, 1886, p. (680).

1001 Le P. A. Jaussen, _Coutumes des Arabes au pays de Moab_ (Paris,
1908), p. 94 note 1.

1002 Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und
Gewohnheiten_, p. 139; F. J. Wiedemann, _Aus dem innern und äussern
Leben der Ehsten_, p. 491.

1003 L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p. 41.

1004 Miss A. H. Singleton, in a letter to me, dated Rathmoyle House,
Abbeyleix, Ireland, 24th February 1904.

1005 Dr. Antoine Petit, in Th. Lefebvre, _Voyage en Abyssinie_, i. 373.

1006 J. J. M. de Groot, _The Religious System of China_, i. 342 _sq._
(Leyden, 1892).

1007 R. W. Felkin, “Notes on the For Tribe of Central Africa,”
_Proceedings of the Royal Society of Edinburgh_, xiii. (1884-86) p.
230.

M172 Cut hair and nails burnt to prevent them from falling into the hands
of sorcerers.

1008 A. D’Orbigny, _Voyage dans l’Amérique méridionale_, ii. 93; Lieut.
Musters, “On the Races of Patagonia,” _Journal of the
Anthropological Institute_, i. (1872) p. 197; J. Dawson, _Australian
Aborigines_, p. 36. The Patagonians sometimes throw their hair into
a river instead of burning it.

1009 L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_, p. 170.

1010 Z. Zanetti, _La Medicina delle nostre donne_ (Città di Castello,
1892), pp. 234 _sq._

1011 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 99;
Miss Mary H. Kingsley, _Travels in West Africa_, p. 447; R. H.
Nassau, _Fetichism in West Africa_ (London, 1904), p. 83; A. F.
Mockler-Ferryman, _British Nigeria_ (London, 1902), p. 286; David
Livingstone, _Narrative of Expedition to the Zambesi_, pp. 46 _sq._;
W. Ellis, _Polynesian Researches_,2 i. 365. In some parts of New
Guinea cut hair is destroyed for the same reason (H. H. Romilly,
_From my Verandah in New Guinea_, London, 1889, p. 83).

1012 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_
(Philadelphia and London, 1910), P. 137.

1013 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 451.

1014 W. E. Roth, _North Queensland Ethnography, Bulletin No. 5_
(Brisbane, 1903), p. 21.

1015 Captain R. Fitzroy, _Narrative of the Surveying Voyages of His
Majesty’s Ships Adventure and Beagle_, i. (London, 1839). pp. 313
_sq._

1016 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. 360.

1017 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_2
(Innsbruck, 1871), p. 28, §§ 177, 179, 180.

1018 U. Jahn, _Hexenwesen und Zauberei in Pommern_ (Breslau, 1886), p.
15; _Mélusine_, 1878, col. 79; E. Monseur, _Le Folklore Wallon_, p.
91.

1019 E. H. Meyer, _Indogermanische Mythen_, ii. _Achilleis_ (Berlin,
1877), p. 523.

1020 P. Lowell, _Chosön, the Land of the Morning Calm, a Sketch of Korea_
(London, Preface dated 1885), pp. 199-201; Mrs. Bishop, _Korea and
her Neighbours_ (London, 1898), ii. 55 _sq._

M173 Inconsistency in burning cut hair and nails.
M174 Hair is sometimes cut because it is infected with the virus of
taboo. In these cases hair-cutting is a form of purification. Hair
of mourners cut to rid them of the pollution of death.

1021 Above, p. 276.

1022 Above, pp. 4, 131, 139, 145, 156.

1023 W. Ridley, “Report on Australian Languages and Traditions,” _Journal
of the Anthropological Institute_, ii. (1873) p. 268.

1024 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 795.

1025 F. de Castelnau, _Expédition dans les parties centrales de
l’Amérique du Sud_, v. (Paris, 1851) p. 46.

1026 J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 34.

1027 See G. A. Wilken, _Über das Haaropfer und einige andere
Trauergebräuche bei den Völkern Indonesiens_, pp. 94 _sqq._
(reprinted from the _Revue Coloniale Internationale_, Amsterdam,
1886-87); H. Ploss, _Das Kind in Brauch und Sitte der Völker_,2 i.
289 _sqq._; K. Potkanski, “Die Ceremonie der Haarschur bei den
Slaven und Germanen,” _Anzeiger der Akademie der Wissenschaften in
Krakau_, May 1896, pp. 232-251.

1028 Above, p. 261.

1029 Above, pp. 111 _sqq._

1030 J. Campbell, _Travels in South Africa, Second Journey_ (London,
1822), ii. 205.

1031 H. Oldenberg, _Die Religion des Veda_, pp. 426 _sq._

1032 L. F. Alfred Maury, “Les Populations primitives du nord de
l’Hindoustan,” _Bulletin de la Société de Géographie_ (Paris), IVme
Série, vii. (1854) p. 197.

1033 Lucian, _De dea Syria_, 53.

1034 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 160.

1035 W. H. Furness, _Folk-lore in Borneo_ (Wallingford, Pennsylvania,
1899; privately printed), p. 28.

1036 B. Gutmann, “Trauer und Begräbnissitten der Wadschagga,” _Globus_,
lxxxix. (1906) p. 198.

1037 Miss A. Werner, _The Natives of British Central Africa_ (London,
1906), pp. 165, 166, 167.

1038 J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre
Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 395. Children
who are born in an unusual position, the second born of twins, and
children whose upper teeth appear before the lower, are similarly
exposed by the Akikuyu. The mother is regarded as unclean, not so
much because she has exposed, as because she has given birth to such
a child.

1039 Monier Williams, _Religious Thought and Life in India_, p. 375.

1040 Strabo, xii. 2. 3, p. 535; Pausanias, viii. 34. 3. In two paintings
on Greek vases we see Apollo in his character of the purifier
preparing to cut off the hair of Orestes. See _Monumenti inediti_,
1847, pl. 48; _Annali dell’ Instituto di Corrispondenza
Archeologica_, 1847, pl. x.; _Archaeologische Zeitung_, 1860, pll.
cxxxvii. cxxxviii.; L. Stephani, in _Compte rendu de la Commission
archéologique_ (St. Petersburg), 1863, pp. 271 _sq._

M175 People may be bewitched by means of their spittle. Hence people take
care of their spittle to prevent it from falling into the hands of
sorcerers.

1041 C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für
Ethnologie_, ix. (1877) pp. 177 _sq._

1042 J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual
Report of the Bureau of Ethnology_ (Washington, 1891), pp. 392 _sq._

1043 B. C. A. J. van Dinter, “Eenige geographische en ethnographische
aanteekeningen betreffende het eiland Siaoe,” _Tijdschrift voor
Indische Taal- Land- en Volkenkunde_, xii. (1899) p. 381.

1044 A. W. Howitt, “On Australian Medicine-men,” _Journal of the
Anthropological Institute_, xvi. (1887) p. 27; _id._, _Native Tribes
of South-east Australia_, p. 365.

1045 E. Dieffenbach, _Travels in New Zealand_ (London, 1843), ii. 59.

1046 Rev. J. Macdonald, _Light in Africa_, p. 209; _id._, in _Journal of
the Anthropological Institute_, xx. (1891) p. 131.

1047 C. le Gobin, _Histoire des Isles Marianes_ (Paris, 1700), p. 52. The
writer confesses his ignorance of the reason of the custom.

1048 C. de Mensignac, _Recherches ethnographiques sur la salive et le
crachat_ (Bordeaux, 1892), pp. 48 _sq._

1049 Vahness, reported by F. von Luschan, in _Verhandlungen der Berliner
Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1900,
p. (416).

1050 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) pp. 9
_sq._

_ 1051 Indian Antiquary_, xxviii. (1899) pp. 83 _sq._

M176 Precautions taken by chiefs, kings, and wizards to guard their
spittle from being put to evil uses by magicians.

1052 W. Ellis, _Polynesian Researches_,2 i. 365.

1053 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 99.

1054 C. Partridge, _Cross River Natives_ (London, 1905), p. 8.

1055 A. Raffenel, _Voyage dans l’Afrique occidentale_ (Paris, 1846), p.
338.

1056 C. de Mensignac, _op. cit._ p. 48.

_ 1057 Mission Evangelica al reyno de Congo por la serafica religion de
los Capuchinos_ (Madrid, 1649), p. 70 verso.

1058 R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge
(Leipsic, 1889), p. 13.

1059 F. W. Christian, _The Caroline Islands_ (London, 1899), pp. 289
_sq._

1060 R. Southey, _History of Brazil_, i.2 (London, 1822) pp. 127, 138.

M177 Use of spittle in making a covenant.

1061 J. Raum, “Blut und Speichelbünde bei den Wadschagga,” _Archiv für
Religionswissenschaft_, x. (1907) pp. 290 _sq._

M178 Certain foods are tabooed to sacred persons, such as kings, chiefs,
priests, and other sacred persons.

1062 Above, pp. 13 _sq._

1063 Porphyry, _De abstinentia_, iii. 18.

1064 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, ii. 170.
The blood may perhaps be drunk by them as a medium of inspiration.
See _The Magic Art and the Evolution of Kings_, vol. i. pp. 381
_sqq._

1065 O. Dapper, _Description de l’Afrique_, p. 336.

1066 T. J. Hutchinson, _Impressions of Western Africa_ (London, 1858), p.
198.

1067 M. Merker, _Die Masai_ (Berlin, 1904), p. 21.

1068 J. G. Frazer, _Totemism and Exogamy_, ii. 526 _sqq._, from
information furnished by the Rev. J. Roscoe.

1069 G. Watt (quoting Col. W. J. M’Culloch), “The Aboriginal Tribes of
Manipur,” in _Journal of the Anthropological Institute_, xvi. (1887)
p. 360.

1070 T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the
Anthropological Institute_, xxxi. (1901) p. 306.

_ 1071 Indian Antiquary_, xxi. (1892) pp. 317 _sq._; (Sir) J. G. Scott and
J. P. Hardiman, _Gazetteer of Upper Burma and the Shan States_, part
ii. vol. i. p. 308.

1072 “Die Pschawen und Chewsuren im Kaukasus,” _Zeitschrift für
allgemeine Erdkunde_, ii. (1857) p. 76.

1073 A. Senfft, “Ethnographische Beiträge über die Karolineninsel Yap,”
_Petermanns Mitteilungen_, xlix. (1903) p. 54. In Gall, another
village of the same island, the people grow bananas for sale, but
will not eat them themselves, fearing that if they did so the women
of the village would be barren (_ibid._).

M179 Knots and rings not worn by certain sacred persons. Knots loosed and
locks unlocked at childbirth to facilitate delivery.

1074 Aulus Gellius, x. 15. 6 and 9. See above, p. 13.

1075 E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 87 _sq._

1076 J. Hillner, _Volksthümlicher Brauch und Glaube bei Geburt und Taufe
im Siebenbürger Sachsenlande_, p. 15. This tractate (of which I
possess a copy) appears to be a programme of the High School
(_Gymnasium_) at Schässburg in Transylvania for the school year
1876-1877.

1077 C. Leemius, _De Lapponibus Finmarchiac eorumque lingua, vita, et
religione pristina commentatio_ (Copenhagen, 1767), p. 494.

1078 W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), p. 108.

1079 Servius on Virgil, _Aen._ iii. 518.

1080 J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen
van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p.
114; C. M. Pleyte, “Plechtigheden en gebruiken uit den cyclus van
het familienleven der volken van den Indischen Archipel,” _Bijdragen
tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xli.
(1892) p. 586.

1081 H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i.
98.

1082 Spenser St. John, _Life in the Forests of the Far East_,2 i. 170.

1083 J. G. F. Riedel, “Alte Gebräuche bei Heirathen, Geburt und
Sterbefällen bei dem Toumbuluh-Stamm in der Minahasa (Nord
Selebes),” _Internationales Archiv für Ethnographie_, viii. (1895)
pp. 95 _sq._

1084 Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 606
_sq._

M180 On the principles of homoeopathic magic knots are impediments which
tie up the mother and prevent her from bringing the child to the
birth. All locks, doors, drawers, windows, etc. opened in order to
facilitate childbirth.

1085 J. Spieth, _Die Ewe-Stämme_, p. 692.

1086 J. Spieth, _Die Ewe-Stämme_, pp. 433 _sq._

1087 J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte
Überlieferungen im Voigtlande_, pp. 435 _sq._; A. Wuttke, _Der
deutsche Volksaberglaube_,2 p. 355, § 574.

1088 J. G. Campbell, _Superstitions of the Highlands and Islands of
Scotland_, p. 37. note 1.

1089 Festus, p. 56, ed. C. O. Müller.

1090 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian
Antiquary_, xxviii. (1899) p. 115.

1091 H. Ris, “De onderafdeeling Klein Mandailing Oeloe en Pahantan en
hare Bevolking,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlvi. (1896) p. 503. Compare A. L. van Hasselt,
_Volksbeschrijving van Midden Sumatra_, p. 266.

1092 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk
leven,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xlix. (1905) p. 117.

1093 H. K[ern], “Bijgeloof onder de inlanders in den Oosthoek van Java,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880)
310; J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,
xxxvi. (1892) pp. 120, 124; D. Louwerier, “Bijgeloovige gebruiken,
die door de Javanen worden in acht genomen bij de verzorging en
opvoeding hunner kinderen,” _Mededeelingen van wege het
Nederlandsche Zendelinggenootschap_, xlix. (1905) p. 253.

1094 A. W. P. V. Pistorius, _Studien over de inlandsche huishouding in de
Padangsche Bovenlanden_ (Zalt-Bommel, 1871), pp. 55 _sq._; A. L. van
Hasselt, _Volksbeschrijving van Midden-Sumatra_ (Leyden, 1882), p.
266; J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen
Selebes en Papua_ (the Hague, 1886), pp. 135, 207, 325.

1095 Th. Bérengier, “Croyances superstitieuses dans le pays de
Chittagong,” _Missions Catholiques_, xiii. (1881) p. 515.

1096 Damien Grangeon, “Les Chams et leurs superstitions,” _Missions
Catholiques_, xxviii. (1896) p. 93.

1097 A. A. Perera, “Glimpses of Singhalese Social Life,” _Indian
Antiquary_, xxxi. (1902) p. 378.

1098 B. Pilsudski, “Schwangerschaft, Entbindung und Fehlgeburt bei den
Bewohnern der Insel Sachalin,” _Anthropos_, v. (1910) p. 759.

1099 E. M. Gordon, _Indian Folk Tales_ (London, 1908), p. 39.

1100 R. Campbell Thompson, _Semitic Magic_ (London, 1908), p. 169.

M181 On the principles of homoeopathic magic the crossing of the legs is
also thought to impede childbirth and other things.

1101 Pliny, _Nat. Hist._ xxviii. 59. Compare Hippocrates, _De morbo
sacro_, μηδὲ πόδα ἐπὶ ποδὶ ἔχειν, μηδὲ χεῖρα ἐπὶ χειρί; ταῦτα γὰρ
πάντα κωλύματα εἶναι (vol. i. p. 589, ed. Kühn, Leipsic, 1825,
quoted by E. Rohde, _Psyche_,3 ii. 76 note 1).

1102 Ovid, _Metam._ ix. 285 _sqq._ Antoninus Liberalis, quoting Nicander,
says it was the Fates and Ilithyia who impeded the birth of
Hercules, but though he says they clasped their hands, he does not
say that they crossed their legs (_Transform._ 29). Compare
Pausanias, ix. 11. 3.

1103 A. Strausz, _Die Bulgaren_ (Leipsic, 1898), p. 293.

1104 F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 303.

M182 Knots are supposed to prevent the consummation of marriage. Knots
loosed in the costume of bride and bridegroom in order to ensure the
consummation of the marriage. Knots tied by enchanters to render the
bridegroom impotent.

1105 J. Grimm, _Deutsche Mythologie_,4 ii. 897, 983; J. Brand, _Popular
Antiquities_, iii. 299; J. G. Dalyell, _Darker Superstitions of
Scotland_, pp. 302, 306 _sq._; B. Souché, _Croyances, présages et
traditions diverses_, p. 16; J. G. Bourke, in _Ninth Annual Report
of the Bureau of Ethnology_ (Washington, 1892), p. 567.

1106 J. G. Dalyell, _ll.cc._

1107 Rev. Dr. Th. Bisset, in Sir John Sinclair’s _Statistical Account of
Scotland_, v. (Edinburgh, 1793) p. 83. In his account of the second
tour which he made in Scotland in the summer of 1772, Pennant says
that “the precaution of loosening every knot about the new-joined
pair is strictly observed” (Pinkerton’s _Voyages and Travels_, iii.
382). He is here speaking particularly of the Perthshire Highlands.

1108 Pennant, “Tour in Scotland,” Pinkerton’s _Voyages and Travels_, iii.
91. However, at a marriage in the island of Skye, the same traveller
observed that “the bridegroom put all the powers of magic to
defiance, for he was married with both shoes tied with their
latchet” (Pennant, “Second Tour in Scotland,” Pinkerton’s _Voyages
and Travels_, iii. 325). According to another writer the shoe-tie of
the bridegroom’s _right_ foot was unloosed at the church-door (Ch.
Rogers, _Social Life in Scotland_, iii. 232).

1109 Eijüb Abela, “Beiträge zur Kenntniss abergläubischer Gebräuche in
Syrien,” _Zeitschrift des deutschen Palaestina-Vereins_, vii. (1884)
pp. 91 _sq._

1110 Georgeakis et Pineau, _Folk-lore de Lesbos_, pp. 344 _sq._

1111 E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 288-292.

M183 Use of knots at marriage in the island of Rotti.

1112 “Eenige mededeelingen betreffende Rote door een inlandischen
Schoolmeester,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xxvii. (1882) p. 554; N. Graafland, “Eenige
aanteekeningen op ethnographisch gebied ten aanzien van het eiland
Rote,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xxxiii. (1889) pp. 373 _sq._

M184 Knots may be used to inflict disease.

1113 J. Spieth, _Die Ewe-Stämme_, p. 533.

1114 M. Jastrow, _The Religion of Babylonia and Assyria_, pp. 268, 270.

1115 J. G. Dalyell, _Darker Superstitions of Scotland_, p. 307.

_ 1116 Al Baidawī’s Commentary on the Koran_, chap. 113, verse 4. I have
to thank my friend Prof. A. A. Bevan for indicating this passage to
me, and furnishing me with a translation of it.

1117 E. Palmer, “Notes on some Australian Tribes,” _Journal of the
Anthropological Institute_, xiii. (1884) p. 293. The Tahitians
ascribed certain painful illnesses to the twisting and knotting of
their insides by demons (W. Ellis, _Polynesian Researches_,2 i.
363).

M185 Knots may be used to cure disease.

1118 Pliny, _Nat. Hist._ xxviii. 48.

1119 C. Fossey, _La Magie assyrienne_ (Paris, 1902), pp. 83 sq.; R.
Campbell Thompson, _Semitic Magic_ (London, 1908), pp. 164 _sqq._

1120 R. Campbell Thompson, _Semitic Magic_, pp. 168 _sq._

1121 E. O’Donovan, _The Merv Oasis_ (London, 1882), ii. 319.

1122 J. Spieth, _Die Ewe-Stämme_, p. 531.

1123 R. C. Maclagan, M.D., “Notes on Folklore Objects collected in
Argyleshire,” _Folk-lore_, vi. (1895) pp. 154-156. In the north-west
of Ireland divination by means of a knotted thread is practised in
order to discover whether a sick beast will recover or die. See E.
B. Tylor, in _International Folk-lore Congress_, 1891, _Papers and
Transactions_, pp. 391 _sq._

1124 R. Chambers, _Popular Rhymes of Scotland_, New Edition, p. 349.
Grimm has shewn that the words of this charm are a very ancient
spell for curing a lame horse, a spell based on an incident in the
myth of the old Norse god Balder, whose foal put its foot out of
joint and was healed by the great master of spells, the god Woden.
See J. Grimm, _Deutsche Mythologie_,4 i. 185, ii. 1030 _sq._ Christ
has been substituted for Balder in the more modern forms of the
charm both in Scotland and Germany.

1125 W. Crooke, _Popular Religion and Folk-lore of Northern India_
(Westminster, 1896), i. 279.

M186 Knots may be used to win a lover or capture a runaway slave.

1126 Virgil, _Ecl._ viii. 78-80. Highland sorcerers also used three
threads of different colours with three knots tied on each thread.
See J. G. Dalyell, _Darker Superstitions of Scotland_, p. 306.

1127 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p.
163.

1128 Dudley Kidd, _The Essential Kafir_, p. 263.

1129 C. Velten, _Sitten und Gebräuche der Suaheli_ (Göttingen, 1903), p.
317.

M187 Knots tied by hunters and travellers.

1130 David Leslie, _Among the Zulus and Amatongas_ (Edinburgh, 1875), p.
147.

_ 1131 Gríhya-Sûtras_, translated by H. Oldenberg, part i. p. 432, part
ii. p. 127 (Sacred Books of the East, vols. xxix., xxx.).

1132 J. Shooter, _The Kafirs of Natal and the Zulu Country_ (London,
1857), pp. 217 _sq._

1133 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), pp. 23 _sq._

1134 Vetter, in _Mitteilungen der geographischen Gesellschaft zu Jena_,
xii. (1893) p. 95.

M188 Knots and locks used as protective amulets in Russia and elsewhere.

1135 W. R. S. Ralston, _Songs of the Russian People_, pp. 388-390.

1136 Ovid, _Fasti_, ii. 577 _sqq._; compare W. Warde Fowler, _Roman
Festivals of the Period of the Republic_, pp. 309 _sq._

_ 1137 Geoponica_, i. 14.

1138 M. Abeghian, _Der armenische Volksglaube_, p. 115.

1139 M. Abeghian, _op. cit._ p. 91.

1140 V. Titelbach, “Das heilige Feuer bei den Balkanslaven,”
_Internationales Archiv für Ethnographie_, xiii. (1900) p. 3.

1141 A. Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen
Siebenbürgens_ (Hermannstadt, 1880), p. 9.

1142 C. J. R. Le Mesurier, “Customs and Superstitions connected with the
Cultivation of Rice in the Southern Province of Ceylon,” _Journal of
the Royal Asiatic Society_, N.S., xvii. (1885) p. 371.

1143 J. G. Dalyell, _Darker Superstitions of Scotland_, p. 307.

1144 J. Brand, _Popular Antiquities_, ii. 231 (Bohn’s edition); R. Hunt,
_Popular Romances of the West of England_, p. 379; T. F. Thiselton
Dyer, _English Folk-lore_, pp. 229 _sq._ On the other hand the
Karaits, a Jewish sect in the Crimea, lock all cupboards when a
person is in the last agony, lest their contents should be polluted
by the contagion of death. See S. Weissenberg, “Die Karäer der
Krim,” _Globus_, lxxxiv. (1903) p. 143.

1145 Extract from _The Times_ of 4th September 1863, quoted in
_Folk-lore_, xix. (1908) p. 336.

1146 M. Merker, _Die Masai_ (Berlin, 1904), p. 98.

M189 The magical virtue of a knot is always that of an impediment or
hindrance whether for good or evil.

1147 H. Runge, “Volksglaube in der Schweiz,” _Zeitschrift für deutsche
Mythologie und Sittenkunde_, iv. (1859) p. 178, § 25. The belief is
reported from Zurich.

1148 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and
Islands of Scotland_, p. 174; _id._, _Superstitions of the Highlands
and Islands of Scotland_, p. 241.

1149 E. Gerard, _The Land beyond the Forest_, i. 208.

1150 R. F. Kaindl, “Volksüberlieferungen der Pidhireane,” _Globus_,
lxxiii. (1898) p. 251.

1151 A. C. Hollis, _The Nandi_ (Oxford, 1909), pp. 89 _sq._ The tying and
untying of magic knots was forbidden by the Coptic church, but we
are not told the purposes for which the knots were used. See _Il
Fetha Nagast o legislazione dei re, codice ecclesiastico e civile di
Abissinia_, tradotto e annotato da Ignazio Guidi (Rome, 1899), p.
140.

M190 The rule that at certain magical and religious rites the hair should
be loose and the feet bare is probably based on a fear of the
impediment which is thought to be caused by any knot or
constriction. Custom of going on certain solemn occasions with one
shoe on and one shoe off.

1152 For examples see Horace, _Sat._ i. 8, 23 _sq._; Virgil, _Aen._ iii.
370, iv. 509; Ovid, _Metam._ vii. 182 _sq._; Tibullus, i. 3. 29-32;
Petronius, _Sat._ 44; Aulus Gellius, iv. 3. 3; Columella, _De re
rustica_, x. 357-362; Athenaeus, v. 28, p. 198 E; Dittenberger,
_Sylloge inscriptionum Graecarum_,2 Nos. 653 (lines 23 _sq._) and
939; Ch. Michel, _Recueil d’inscriptions grecques_, No. 694. Compare
Servius on Virgil, _Aen._ iv. 518, “_In sacris nihil solet esse
religatum._”

1153 Ovid, _Fasti_, iii. 257 _sq._

1154 Thucydides, iii. 22.

1155 Schol. on Pindar, _Pyth._ iv. 133.

1156 Virgil, _Aen._ vii. 689 _sq._

1157 Pindar, _Pyth._ iv. 129 _sqq._: Apollonius Rhodius, _Argonaut._ i. 5
_sqq._; Apollodorus, i. 9. 16.

1158 Artemidorus, _Onirocrit._ iv. 63. At Chemmis in Upper Egypt there
was a temple of Perseus, and the people said that from time to time
Perseus appeared to them and they found his great sandal, two cubits
long, which was a sign of prosperity for the whole land of Egypt.
See Herodotus, ii. 91.

_ 1159 Gazette archéologique_, 1884, plates 44, 45, 46 with the remarks of
De Witte and F. Lenormant, pp. 352 _sq._ The skin on which the man
is crouching is probably the so-called “fleece of Zeus” (Διὸς
κώδιον), as to which see Hesychius and Suidas, _s.v._; Polemo, ed.
Preller, pp. 140-142; C. A. Lobeck, _Aglaophamus_, pp. 183 _sqq._
Compare my note on Pausanias, ii. 31. 8.

1160 Virgil, _Aen._ iv. 517 _sqq._

1161 I. Goldziher, “Der Dîwân des Garwal b. Aus Al-Hutej’ a,”
_Zeitschrift der Deutschen Morgenländischen Gesellschaft_, xlvi.
(1892) p. 5.

M191 The intention of going with one shoe on and one shoe off on such
occasions seems to be to free the man so attired from magical
constraint and to lay it on his enemy.

1162 See Servius, on Virgil, _Aen._ iii. 370: “_In ratione sacrorum par
est et animae et corporis causa: nam plerumque quae non possunt
circa animam fieri fiunt circa corpus, ut solvere vel ligare, quo
possit anima, quod per se non potest, ex cognatione sentire._”

1163 Livy, i. 18. 7.

1164 “_UNUM EXUTA PEDEM quia id agitur, ut et ista solvatur et implicetur
Aeneas_,” Servius, on Virgil, _Aen._ iv. 518.

M192 Rings also are regarded as magical fetters which prevent the egress
or ingress of spirits.

1165 “On a Far-off Island,” _Blackwood’s Magazine_, February 1886, p.
238.

1166 Clement of Alexandria, _Strom._ v. 5. 28, p. 662, ed. Potter;
Jamblichus, _Adhortatio ad philosophiam_, 23; Plutarch, _De
educatione puerorum_, 17. According to others, all that Pythagoras
forbade was the wearing of a ring on which the likeness of a god was
engraved (Diogenes Laertius, viii. 1. 17; Porphyry, _Vit. Pythag._
42; Suidas, _s.v._ Πυθαγόρας); according to Julian a ring was only
forbidden if it bore the names of the gods (Julian, _Or._ vii. p.
236 D, p. 306 ed. Dindorf). I have shewn elsewhere that the maxims
or symbols of Pythagoras, as they were called, are in great measure
merely popular superstitions (_Folk-lore_, i. (1890) pp. 147
_sqq._).

1167 This we learn from an inscription found on the site. See Ἐφημερὶς
ἀρχαιολογική, Athens, 1898, col. 249; Dittenberger, _Sylloge
inscriptionum Graecarum_,2 No. 939.

1168 Ovid, _Fasti_, iv. 657 _sq._

M193 Rings worn as amulets against demons, witches, and ghosts. Reason
why the Flamen Dialis might not wear knots and rings.

1169 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_,2
p. 3.

1170 J. Scheffer, _Lapponia_ (Frankfort, 1673), p. 313.

1171 R. F. Kaindl, _Die Huzulen_ (Vienna, 1894), p. 89; _id._, “Viehzucht
und Viehzauber in den Ostkarpaten,” _Globus_, lxix. (1896) p. 386.

1172 W. Crooke, _Popular Religion and Folk-lore of Northern India_
(Westminster, 1896), ii. 13, 16.

1173 M. Merker, _Die Masai_ (Berlin, 1904), p. 143.

1174 M. Merker, _op. cit._ pp. 200 _sq._, 202; compare, _id._ p. 250.

1175 Above, p. 267.

1176 Above, pp. 32, 51.

1177 Above, p. 31.

1178 De la Borde, “Relation de l’origine, etc., des Caraibes sauvages,”
p. 15, in _Recueil de divers voyages faits en Afrique et en
l’Amérique_ (Paris, 1684).

1179 A considerable body of evidence as to rings and the virtues
attributed to them has been collected by Mr. W. Jones in his work
_Finger-ring Lore_ (London, 1877). See also W. G. Black,
_Folk-medicine_, pp. 172-177.

1180 Aulus Gellius, x. 15. 8. See above, p. 14.

1181 Marcellinus on Hermogenes, in _Rhetores Graeci_, ed. Walz, iv. 462;
Sopater, _ibid._ viii. 67.

1182 Demosthenes, _Contra Androt._ 68, p. 614; P. Foucart, _Le Culte de
Dionysos en Attique_ (Paris, 1904), p. 168.

1183 H. A. Oldfield, _Sketches from Nipal_ (London, 1880), ii. 342 _sq._

M194 The Gordian knot was perhaps a royal talisman.

1184 Arrian, _Anabasis_, ii. 3; Quintus Curtius, iii. 1; Justin, xi. 7;
Schol. on Euripides, _Hippolytus_, 671.

1185 Public talismans, on which the safety of the state was supposed to
depend, were common in antiquity. See C. A. Lobeck, _Aglaophamus_,
pp. 278 _sqq._, and my note on Pausanias, viii. 47. 5.

M195 The savage confuses words and things, and hence regards his name as
a vital part of himself, and fancies that he can be magically
injured through it.

1186 On the primitive conception of the relation of names to persons and
things, see E. B. Tylor, _Early History of Mankind_,3 pp. 123
_sqq._; R. Andree, _Ethnographische Parallelen und Vergleiche_
(Stuttgart, 1878), pp. 165 _sqq._; E. Clodd, _Tom-tit-tot_ (London,
1898), pp. 53 _sqq._, 79 _sqq._ In what follows I have used with
advantage the works of all these writers.

1187 J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual
Report of the Bureau of Ethnology_ (Washington, 1891), p. 343.

1188 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual
Report of the Bureau of American Ethnology_, part i. (Washington,
1899) p. 289.

1189 A. C. Kruijt, “Van Paloppo naar Posso,” _Mededeelingen van wege het
Nederlandsche Zendelinggenootschap_, xlii. (1898) pp. 61 _sq._

1190 Professor (Sir) J. Rhys, “Welsh Fairies,” _The Nineteenth Century_,
xxx. (July-December 1891) pp. 566 _sq._

M196 The Australian savages keep their names secret lest sorcerers should
injure them by means of their names.

1191 A. W. Howitt, _Native Tribes of South-East Australia_, p. 377;
compare _id._ p. 440.

1192 R. Brough Smyth, _Aborigines of Victoria_, i. 469, note.

1193 C. Lumholtz, _Among Cannibals_ (London, 1889), p. 280.

1194 A. W. Howitt, _op. cit._ p. 736.

1195 A. W. Howitt, _op. cit._ p. 133.

1196 E. M. Curr, _The Australian Race_, i. 46.

1197 J. Bulmer, in Brough Smyth’s _Aborigines of Victoria_, ii. 94. The
writer appears to mean that the natives feared they would die if any
one, or at any rate, an enemy, learned their real names.

1198 Spencer and Gillen, _Native Tribes of Central Australia_, p. 139;
compare _ibid._ p. 637; _id._, _Northern Tribes of Central
Australia_, pp. 584 _sq._

M197 The same fear of sorcery has led people to conceal their names in
Egypt, Africa, Asia, and the East Indies.

1199 E. Lefébure, “La Vertu et la vie du nom en Égypte,” _Mélusine_,
viii. (1897) coll. 226 _sq._

1200 Mansfield Parkyns, _Life in Abyssinia_ (London, 1868), pp. 301 _sq._

_ 1201 Grihya Sûtras_, translated by H. Oldenberg, part i. pp. 50, 183,
395, part ii. pp. 55, 215, 281; A. Hillebrandt, _Vedische Opfer und
Zauber_, pp. 46, 170 _sq._; W. Caland, _Altindisches Zauberritual_,
p. 162, note 20; D. C. J. Ibbetson, _Outlines of Punjáb Ethnography_
(Calcutta, 1883), p. 118; W. Crooke, _Popular Religion and Folklore
of Northern India_ (Westminster, 1896), i. 24, ii. 5; _id._,
_Natives of Northern India_ (London, 1907), p. 199.

1202 A. B. Ellis, _The Tshi-speaking Peoples of the Gold Coast_, p. 109.

1203 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 98.

1204 L. J. B. Bérenger-Féraud, _Les Peuples de la Sénégambie_ (Paris,
1879), p. 28.

1205 E. Modigliani, _Un Viaggio a Nías_ (Milan, 1890), p. 465.

1206 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of
the Anthropological Institute_, xxxvi. (1906) p. 97.

1207 C. de Sabir, “Quelques notes sur les Manègres,” _Bulletin de la
Société de Géographie_ (Paris), Vme Série, i. (1861) p. 51.

1208 A. Schadenburg, “Die Bewohner von Süd-Mindanao und der Insel Samal,”
_Zeitschrift für Ethnologie_, xvii. (1885) p. 30.

1209 J. H. W. van der Miesen, “Een en ander over Boeroe,” _Mededeelingen
van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p.
455; J. W. Meerburg, “Proeve einer beschrijving van land en volk van
Midden-Manggarai (West-Flores), Afdeeling Bima,” _Tijdschrift voor
Indische Taal- Land- en Volkenkunde_, xxxiv. (1891) p. 465.

1210 F. Kauffmann, _Balder_ (Strasburg, 1902), p. 198.

M198 The South and Central American Indians also keep their names secret
from fear of sorcery.

1211 This I learned from my wife, who spent some years in Chili and
visited the island of Chiloe.

1212 E. R. Smith, _The Araucanians_ (London, 1855), p. 222.

1213 E. F. im Thurn, _Among the Indians of Guiana_ (London, 1883), p.
220.

1214 F. A. Simons, “An Exploration of the Goajira Peninsula, U.S. of
Colombia,” _Proceedings of the Royal Geographical Society_, N.S.,
vii. (1885) p. 790.

1215 Dr. Cullen, “The Darien Indians,” _Transactions of the Ethnological
Society of London_, N.S., iv. (1866) p. 265.

1216 A. Pinart, “Les Indiens de l’État de Panama,” _Revue
d’Ethnographie_, vi. (1887) p. 44.

1217 C. Lumholtz, _Unknown Mexico_, i. 462.

M199 Similar superstition as to personal names among the Indians of North
America.

1218 H. R. Schoolcraft, _The American Indians, their History, Condition,
and Prospects_ (Buffalo, 1851), p. 213. Compare _id._, _Oneóta, or
Characteristics of the Red Race of America_ (New York and London,
1845), p. 456.

1219 H. R. Schoolcraft, _Indian Tribes_, iv. 217.

1220 J. G. Bourke, “Notes upon the Religion of the Apache Indians,”
_Folk-lore_ ii. (1891) p. 423.

1221 A. S. Galschet, _The Karankawa Indians, the Coast People of Texas_
(_Archaeological and Ethnological Papers of the Peabody Museum,
Harvard University_, vol. i. No. 2), p. 69.

1222 S. Powers, _Tribes of California_ (Washington, 1877), p. 315.

1223 G. B. Grinnell, _Blackfoot Lodge Tales_, p. 194.

_ 1224 Relations des Jésuites_, 1633, p. 3 (Canadian reprint, Quebec,
1858).

1225 Peter Jones, _History of the Ojebway Indians_, p. 162. Compare A. P.
Reid, “Religious Beliefs of the Ojibois or Sauteux Indians,”
_Journal of the Anthropological Institute_, iii. (1874) p. 107.

M200 Sometimes savages, though they will not utter their own names, do
not object to other people’s doing so.
M201 Men who will not mention their own names will yet invite other
people to do so for them.

1226 J. Sibree, _The Great African Island_ (London, 1880), p. 289.

1227 H. W. Grainge, “Journal of a Visit to Mojanga on the North-West
Coast,” _Antananarivo Annual and Madagascar Magazine_, No. i. p. 25
(reprint of the first four numbers, Antananarivo and London, 1885).

1228 J. G. Bourke, “Medicine-men of the Apaches,” _Ninth Annual Report of
the Bureau of Ethnology_ (Washington, 1892), p. 461.

1229 R. C. Mayne, _Four Years in British Columbia and Vancouver Island_
(London, 1862), pp. 278 _sq._

1230 J. G. Bourke, _On the Border with Crook_, pp. 131 _sq._

1231 M. Dobrizhoffer, _Historia de Abiponibus_ (Vienna, 1784), ii. 498.

1232 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual
Report of the Bureau of American Ethnology_, part i. (Washington,
1899) p. 289.

1233 G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van
Nederlandsch-Indië_, p. 221. Compare J. H. F. Kohlbrugge,
“Naamgeving in Insulinde,” _Bijdragen tot de Taal- Land- en
Volkenkunde van Nederlandsch-Indië_, lii. (1901) pp. 172 _sq._ The
custom is reported for the British settlements in the Straits of
Malacca by T. J. Newbold (_Political and Statistical Account of the
British Settlements in the Straits of Malacca_, London, 1839, ii.
176); for Sumatra in general by W. Marsden (_History of Sumatra_,
pp. 286 _sq._), and A. L. van Hasselt (_Volksbeschrijving van
Midden-Sumatra_, p. 271); for the Battas by Baron van Hoëvell (“Iets
over ’t oorlogvoeren der Batta’s,” _Tijdschrift voor Nederlandsch
Indië_, N.S., vii. (1878) p. 436, note); for the Dyaks by C. Hupe
(“Korte Verhandeling over de Godsdienst, Zeden, enz. der Dajakkers,”
_Tijdschrift voor Neêrlands Indië_, 1846, dl. iii. p. 250), and W.
H. Furness (_Home-life of Borneo Head-hunters_, Philadelphia, 1902,
p. 16); for the island of Sumba by S. Roos (“Bijdrage tot de Kennis
van Taal, Land en Volk op het Eiland Soemba,” p. 70, _Verhandelingen
van het Bataviaasch Genootschap van Kunsten en Wetenschappen_,
xxxvi.); and for Bolang Mongondo, in the west of Celebes, by N. P.
Wilken and J. A. Schwarz (“Allerlei over het land en volk van
Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xi. (1867) p. 356).

1234 J. Chalmers, _Pioneering in New Guinea_, p. 187. If a Motumotu man
is hard pressed for his name and there is nobody near to help him,
he will at last in a very stupid way mention it himself.

1235 O. Schellong, “Über Familienleben und Gebräuche der Papuas der
Umgebung von Finschhafen,” _Zeitschrift für Ethnologie_, xxi. (1889)
p. 12. Compare M. Krieger, _Neu Guinea_ (Berlin, 1899), p. 172.

1236 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902)
p. 279. The Nufoors are a Papuan tribe on Doreh Bay, in Dutch New
Guinea. See _id._, in _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xlvi. (1903) p. 287.

1237 J. Graf Pfeil, _Studien und Beobachtungen aus der Südsee_
(Brunswick, 1899), p. 78; P. A. Kleintitschen, _Die Küstenbewohner
der Gazellehalbinsel_ (Hiltrup bei Münster, preface dated Christmas,
1906), pp. 237 _sq._

1238 J. Macdonald, “Manners, Customs, Superstitions, and Religions of
South African Tribes,” _Journal of the Anthropological Institute_,
xx. (1891) p. 131.

1239 V. L. Cameron, _Across Africa_ (London, 1877), ii. 61.

1240 S. L. Hinde and H. Hinde, _The Last of the Masai_ (London, 1901),
pp. 48 _sq._ Compare Sir H. Johnston, _The Uganda Protectorate_
(London, 1902), ii. 826 _sq._; M. Merker, _Die Masai_ (Berlin,
1904), p. 56.

1241 P. Reichard, “Die Wanjamuesi,” _Zeitschrift der Gesellschaft für
Erdkunde zu Berlin_, xxiv. (1889) p. 258.

1242 J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 29.

1243 E. Torday and T. A. Joyce, “Note on the Southern Ba-Mbala,” _Man_,
vii. (1907) p. 81.

M202 Sometimes the prohibition to mention personal names is not permanent
but temporary and contingent.

1244 A. C. Hollis, _The Nandi_, p. 43.

1245 Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper
Congo River,” _Journal of the Anthropological Institute_, xxxix.
(1909) pp. 128, 459.

1246 R. Parkinson, _Dreissig Jahre in der Südsee_, p. 198.

1247 Dudley Kidd, _Savage Childhood_, p. 73.

M203 In order to avoid the use of people’s own names, parents are
sometimes named after their children, uncles and aunts after their
nephews and nieces, and so forth. The common custom of naming
parents after their children seems to arise from a reluctance to
mention the real names of persons addressed or directly referred to.

1248 E. M. Curr, _The Australian Race_, iii. 545. Similarly among the
Dacotas “there is no secrecy in children’s names, but when they grow
up there is a secrecy in men’s names” (H. R. Schoolcraft, _Indian
Tribes_, iii. 240).

1249 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902)
p. 278.

1250 A. C. Kruijt, “Een en ander aangaande het geestelijk en
maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xl. (1896) pp. 273 _sqq._

1251 G. Mansveld (Kontroleur van Nias), “Iets over de namen en Galars
onder de Maleijers in de Padangsche Bovenlanden, bepaaldelijk in
noordelijk Agam,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xxiii. (1876) pp. 443, 449.

1252 Spenser St. John, _Life in the Forests of the Far East_,2 i. 208.

1253 Dudley Kidd, _The Essential Kafir_, p. 202.

1254 L. A. Waddell, “The Tribes of the Brahmapootra Valley,” _Journal of
the Asiatic Society of Bengal_, lxix. part iii. (1901) pp. 52, 69,
compare 46.

1255 H. Callaway, _Religious System of the Amazulu_, part iii. p. 316,
note.

1256 W. Crooke, _Popular Religion and Folk-lore of Northern India_
(Westminster, 1896), ii. 5 _sq._ Compare _id._, _Tribes and Castes
of the North-Western Provinces and Oudh_, ii. 251.

1257 G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van
Nederlandsch-Indië_, pp. 216-219; E. B. Tylor, “On a Method of
Investigating the Developement of Institutions,” _Journal of the
Anthropological Institute_, xviii. (1889) pp. 248-250 (who refers to
a series of papers by G. A. Wilken, “Over de primitieve vormen van
het huwelijk,” published in _Indische Gids_, 1880, etc., which I
have not seen). Wilken’s theory is rejected by Mr. A. C. Kruijt
(_l.c._), who explains the custom by the fear of attracting the
attention of evil spirits to the person named. Other explanations
are suggested by Mr. J. H. F. Kohlbrugge (“Naamgeving in Insulinde,”
_Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, lii. (1901) pp. 160-170), and by Mr. E. Crawley
(_The Mystic Rose_, London, 1902, pp. 428-433).