The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

380

F. M. Luzel, Veillées Bretonnes pp. 127 sqq.

381

(Sir) Gaston Maspero, Contes populaires de l'Égypte ancienne3 (Paris, n. d.), pp. 1 sqq.; W. M. Flinders Petrie, Egyptian Tales, Second Series (London, 1895), pp. 36 sqq.; Alfred Wiedemann, Altägyptische Sagen und Märchen (Leipsic, 1906), pp. 58-77. Compare W. Mannhardt, “Das älteste Märchen,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 232-259. The manuscript of the story, which is now in the British Museum, belonged to an Egyptian prince, who was afterwards King Seti II. and reigned about the year 1300 b. c. It is beautifully written and in almost perfect condition.

382

The Thousand and One Nights, commonly called, in England, The Arabian Nights' Entertainments, translated by E. W. Lane (London, 1839-1841), iii. 339-345.

383

G. Spitta-Bey, Contes arabes modernes (Leyden and Paris, 1883), No. 2, pp. 12 sqq. The story in its main outlines is identical with the Cashmeer story of “The Ogress Queen” (J. H. Knowles, Folk-tales of Kashmir, pp. 42 sqq.) and the Bengalee story of “The Boy whom Seven Mothers Suckled” (Lal Behari Day, Folk-tales of Bengal, pp. 117 sqq.; Indian Antiquary, i. 170 sqq.). In another Arabian story the life of a witch is bound up with a phial; when it is broken, she dies (W. A. Clouston, A Group of Eastern Romances and Stories, Privately printed, 1889, p. 30). A similar incident occurs in a Cashmeer story (J. H. Knowles, op. cit. p. 73). In the Arabian story mentioned in the text, the hero, by a genuine touch of local colour, is made to drink the milk of an ogress's breasts and hence is regarded by her as her son. The same incident occurs in Kabyle and Berber tales. See J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 239; R. Basset, Nouveaux Contes Berbères (Paris, 1897), p. 128, with the editor's note, pp. 339 sqq. In a Mongolian story a king refuses to kill a lad because he has unwittingly partaken of a cake kneaded with the milk of the lad's mother (B. Jülg, Mongolische Märchen-Sammlung, die neun Märchen des Siddhi-Kür, Innsbruck, 1868, p. 183). Compare W. Robertson Smith, Kinship and Marriage in Early Arabia, New Edition (London, 1903), p. 176; and for the same mode of creating kinship among other races, see A. d'Abbadie, Douze ans dans la Haute Ethiopie (Paris, 1868), pp. 272 sq.; Tausch, “Notices of the Circassians,” Journal of the Royal Asiatic Society, i. (1834) p. 104; J. Biddulph, Tribes of the Hindoo Koosh (London, 1880), pp. 77, 83 (compare G. W. Leitner, Languages and Races of Dardistan, Lahore, 1878, p. 34); Denzil C. J. Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District (Allahabad, 1883), p. 101; J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 427; F. S. Krauss, Sitte und Brauch der Südslaven (Vienna, 1885), p. 14; J. H. Weeks, Among Congo Cannibals (London, 1913), p. 132. When the Masai of East Africa make peace with an enemy, each tribe brings a cow with a calf and a woman with a baby. The two cows are exchanged, and the enemy's child is suckled at the breast of the Masai woman, and the Masai baby is suckled at the breast of the woman belonging to the enemy. See A. C. Hollis, The Masai (Oxford, 1905), pp. 321 sq.

384

W. Webster, Basque Legends (London, 1877), pp. 80 sqq.; J. Vinson, Le folk-lore du pays Basque (Paris, 1883), pp. 84 sqq. As so often in tales of this type, the hero is said to have received his wonderful powers of metamorphosis from animals whom he found quarrelling about their shares in a dead beast.

385

J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 191.

386

W. H. Jones and L. L. Kropf, The Folk-tales of the Magyar (London, 1889), pp. 205 sq.

387

R. H. Busk, The Folk-lore of Rome (London, 1874), p. 168.

388

F. Liebrecht, “Lappländische Märchen,” Germania, N.R., iii. (1870) pp. 174 sq.; F. C. Poestion, Lappländische Märchen (Vienna, 1886), No. 20, pp. 81 sqq.

389

A. Castren, Ethnologische Vorlesungen über die altaischen Völker (St. Petersburg, 1857), pp. 173 sqq.

390

B. Jülg, Kalmückische Märchen (Leipsic, 1866), No. 12, pp. 58 sqq.

391

Anton Schiefner, Heldensagen der Minussinschen Tataren (St. Petersburg, 1859), pp. 172-176.

392

A. Schiefner, op. cit. pp. 108-112.

393

A. Schiefner, op. cit. pp. 360-364; A. Castren, Vorlesungen über die finnische Mythologie (St. Petersburg, 1857), pp. 186 sq.

394

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

395

Schott, “Ueber die Sage von Geser-Chan,” Abhandlungen der königlichen Akademie der Wissenschaften zu Berlin, 1851, p. 269.

396

W. Radloff, Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens, ii. (St. Petersburg, 1868), pp. 237 sq.

397

W. Radloff, op. cit. ii. 531 sqq.

398

W. Radloff, op. cit. iv. (St. Petersburg, 1872) pp. 88 sq.

399

W. Radloff, op. cit. i. (St. Petersburg, 1866) pp. 345 sq.

400

J. J. M. de Groot, The Religious System of China, iv. (Leyden, 1901) pp. 105 sq.

401

Major P. R. T. Gurdon, The Khasis (London, 1907), pp. 181-184.

402

G. A. Wilken, “De betrekking tusschen menschen- dieren- en plantenleven naar het volksgeloof,” De Indische Gids, November 1884, pp. 600-602; id., “De Simsonsage,” De Gids, 1888, No. 5, pp. 6 sqq. (of the separate reprint); id., Verspreide Geschriften (The Hague, 1912), iii. 296-298, 559-561. Compare L. de Backer, L'Archipel Indien (Paris, 1874), pp. 144-149. The Malay text of the long poem was published with a Dutch translation and notes by W. R. van Hoëvell (“Sjaïr Bidasari, een oorspronkelijk Maleisch Gedicht, uitgegeven en van eene Vertaling en Aanteekeningen voorzien,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xix. (Batavia, 1843) pp. 1-421).

403

J. T. Nieuwenhuisen en H. C. B. von Rosenberg, “Verslag omtrent het eiland Nias,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 111; H. Sundermann, “Die Insel Nias,” Allgemeine Missions-Zeitschrift, xi. (1884) p. 453; id., Die Insel Nias und die Mission daselbst (Barmen, 1905), p. 71. Compare E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 339.

404

Major A. J. N. Tremearne, Hausa Superstitions and Customs (London, 1913), pp. 131 sq. The original Hausa text of the story appears to be printed in Major Edgar's Litafi na Tatsuniyoyi na Hausa (ii. 27), to which Major Tremearne refers (p. 9).

405

Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 319-321.

406

Henri A. Junod, Les Chants et les Contes des Ba-ronga (Lausanne, n. d.), pp. 253-256; id., The Life of a South African Tribe (Neuchatel, 1912-1913), i. 338 sq.

407

J. Curtin, Myths and Folk-tales of the Russians, Western Slavs, and Magyars (London, 1891), p. 551. The writer does not mention his authorities.

408

G. B. Grinnell, Pawnee Hero Stories and Folk-tales (New York, 1889), pp. 121 sqq., “The Bear Man.”

409

Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” Fifth Annual Report of the Bureau of Ethnology (Washington, 1887), pp. 406 sq.

410

Franz Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the United States National Museum for 1895 (Washington, 1897), p. 373.

411

Taboo and the Perils of the Soul, pp. 63 sq.

412

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 54.

413

A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 23 sq.; id., “Van Paloppo naar Posso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 72. As to the lamoa in general, see A. C. Kruijt, op. cit. xl. (1896) pp. 10 sq.

414

A. C. Kruijt, “Het koppensnellen der Toradja's van Midden-Celebes, en zijne beteekenis,” Verslagen en Mededeelingen der koninklijke Akademie der Wetenschappen, Afdeeling Letterkunde, iv. Reeks, iii. (Amsterdam, 1899) pp. 201 sq.; id., “Het ijzer in Midden-Celebes,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch- Indië, liii. (1901) pp. 156 sq. Both the interpretations in the text appear to be inferences drawn by Mr. Kruijt from the statement of the natives, that, if they did not hang up these wooden models in the smithy, “the iron would flow away and be unworkable” (“zou het ijzer vervloeien en onbewerkbaar worden”).

415

A. H. B. Agerbeek, “Enkele gebruiken van de Dajaksche bevolking der Pinoehlanden,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, li. (1909) pp. 447 sq.

416

J. A. Jacobsen, Reisen in die Inselwelt des Banda-Meeres (Berlin, 1896), p. 199.

417

In a long list of female ornaments the prophet Isaiah mentions (iii. 20) “houses of the soul” (בת הנפש) or (שפנה תב), which modern scholars suppose to have been perfume boxes, as the Revised English Version translates the phrase. The name, literally translated “houses of the soul,” suggests that these trinkets were amulets of the kind mentioned in the text. See my article, “Folk-lore in the Old Testament,” Anthropological Essays presented to E. B. Tylor (Oxford, 1907), pp. 148 sqq. In ancient Egyptian tombs there are often found plaques or palettes of schist bearing traces of paint; some of them are decorated with engravings of animals or historical scenes, others are modelled in the shape of animals of various sorts, such as antelopes, hippopotamuses, birds, tortoises, and fish. As a rule only one such plaque is found in a tomb, and it lies near the hands of the mummy. It has been conjectured by M. Jean Capart that these plaques are amulets or soul-boxes, in which the external souls of the dead were supposed to be preserved. See Jean Capart, Les Palettes en schiste de L'Égypte primitive (Brussels, 1908), pp. 5 sqq., 19 sqq. (separate reprint from the Revue des Questions Scientifiques, avril, 1908). For a full description of these plaques or palettes, see Jean Capart, Les Débuts de l'Art en Égypte (Brussels, 1904), pp. 76 sqq., 221 sqq.

418

Miss Alice Werner, in a letter to the author, dated 25th September 1899. Miss Werner knew the old woman. Compare Contemporary Review, lxx. (July-December 1896), p. 389, where Miss Werner describes the ornament as a rounded peg, tapering to a point, with a neck or notch at the top.

419

Rev. James Macdonald, Religion and Myth (London, 1893), p. 190. Compare Dudley Kidd, The Essential Kafir (London, 1904), p. 83: “The natives occasionally fix ox-horns in their roofs and say that the spirit of the chief lives in these horns and protects the hut; these horns also protect the hut from lightning, though not in virtue of their spiritual connections. (They are also used simply as ornaments.)” No doubt amulets often degenerate into ornaments.

420

R. Thurnwald, “Im Bismarckarchipel und auf den Salomo-inseln,” Zeitschrift für Ethnologie, xlii. (1910) p. 136. As to the Ingniet, Ingiet, or Iniet Society see P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n. d.), pp. 354 sqq.; R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), pp. 598 sqq.

421

G. Cedrenus, Historiarum Compendium, p. 625B, vol. ii. p. 308, ed. Im. Bekker (Bonn, 1838-1839).

422

Alexandre Moret, Du caractère religieux de la Royauté Pharaonique (Paris, 1902), pp. 224 sqq. As to the Egyptian doctrine of the spiritual double or soul (ka), see A. Wiedemann, The Ancient Egyptian Doctrine of the Immortality of the Soul (London, 1895), pp. 10 sqq.; A. Erman, Die ägyptische Religion (Berlin, 1905), p. 88; A. Moret, Mystères Égyptiens (Paris, 1913), pp. 199 sqq.

423

F. Mason, “Physical Character of the Karens,” Journal of the Asiatic Society of Bengal, 1866, Part ii. No. 1, p. 9.

424

A Narrative of the Captivity and Adventures of John Tanner, during Thirty Years' Residence among the Indians, prepared for the press by Edwin James, M.D. (London, 1830), pp. 155 sq. The passage has been already quoted by Sir John Lubbock (Lord Avebury) in his Origin of Civilisation4 (London, 1882), p. 241.

425

François Valentijn, Oud en Nieuw Oost-Indiën (Dordrecht and Amsterdam, 1724-1726), ii. 143 sq.; G. A. Wilken, “De Simsonsage,” De Gids, 1888, No. 5, pp. 15 sq. (of the separate reprint); id., Verspreide Geschriften (The Hague, 1912), iii. 569 sq.

426

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), p. 137.

427

J. G. Dalyell, The darker Superstitions of Scotland (Edinburgh, 1834), pp. 637-639; C. de Mensignac, Recherches ethnographiques sur la Salive et le Crachat (Bordeaux, 1892), p. 49 note.

428

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 281.

429

W. Crooke, op. cit. ii. 281 sq.

430

B. de Sahagun, Histoire des choses de la Nouvelle Espagne, traduite par D. Journdanet et R. Siméon (Paris, 1880), p. 274.

431

Above, pp. 102, 110, 117 sq., 135, 136.

432

Walter E. Roth, North Queensland Ethnography, Bulletin, No. 5, Superstition, Magic, and Medicine (Brisbane, 1903), p. 27.

433

Rev. J. Roscoe, The Baganda (London, 1911), p. 202.

434

G. Duloup, “Huit jours chez les M'Bengas,” Revue d'Ethnographie, ii. (1883), p. 223; compare P. Barret, L'Afrique Occidentale (Paris, 1888), ii. 173.

435

Fr. Kunstmann, “Valentin Ferdinand's Beschreibung der Serra Leoa,” Abhandlungen der histor. Classe der könig. Bayer. Akad. der Wissenschaften, ix. (1866) pp. 131 sq.

436

Bruno Gutmann, “Feldbausitten und Wachstumsbräuche der Wadschagga,” Zeitschrift für Ethnologie, xlv. (1913), p. 496.

437

C. Velten, Sitten und Gebräuche der Suaheli (Göttingen, 1903), pp. 8 sq. In Java it is customary to plant a tree, for example, a coco-nut palm, at the birth of a child, and when he grows up he reckons his age by the age of the tree. See Annales de la Propagation de la Foi, iii. (Lyons and Paris, 1830) pp. 400 sq.

438

A. Bastian, Die deutsche Expedition an der Loango-Küste (Jena, 1874-1875), i. 165.

439

Rev. J. Macdonald, Religion and Myth (London, 1893), p. 178.

440

H. Trilles, Le Totémisme chez les Fân (Münster i. W., 1912), p. 570.

441

Rev. John H. Weeks, Among Congo Cannibals (London, 1913), p. 295.

442

Rev. J. Roscoe, The Baganda (London, 1911), pp. 52, 54 sq. Compare The Magic Art and the Evolution of Kings, i. 295 sq.; and for other examples of burying the afterbirth or navel-string at the foot of a tree or planting a young tree over these remains, see id., pp. 182 sqq. In Kiziba, a district to the west of Lake Victoria Nyanza, the afterbirth is similarly regarded as a sort of human being. Hence when twins are born the people speak of four children instead of two, reckoning the two afterbirths as two children. See H. Rehse, Kiziba, Land und Leute (Stuttgart, 1910), p. 117. The conception of the afterbirth and navel-string as spiritual doubles of the child with whom they are born is held very firmly by the Kooboos, a primitive tribe of Sumatra. We are told that among these people “a great vital power is ascribed to the navel-string and afterbirth; because they are looked upon as brother or sister of the infant, and though their bodies have not come to perfection, yet their soul and spirit are just as normal as those of the child and indeed have even reached a much higher stage of development. The navel-string (oeri) and afterbirth (tĕm-boeni) visit the man who was born with them thrice a day and thrice by night till his death, or they hover near him (‘zweven voorbij hem heen’). They are the good spirits, a sort of guardian angels of the man who came into the world with them and who lives on earth; they are said to guard him from all evil. Hence it is that the Kooboo always thinks of his navel-string and afterbirth (oeri-tĕmboeni) before he goes to sleep or to work, or undertakes a journey, and so on. Merely to think of them is enough; there is no need to invoke them, or to ask them anything, or to entreat them. By not thinking of them a man deprives himself of their good care.” Immediately after the birth the navel-string and afterbirth are buried in the ground close by the spot where the birth took place; and a ceremony is performed over it, for were the ceremony omitted, the navel-string and afterbirth, “instead of being a good spirit for the newly born child, might become an evil spirit for him and visit him with all sorts of calamities out of spite for this neglect.” The nature of the ceremony performed over the spot is not described by our authority. The navel-string and afterbirth are often regarded by the Kooboos as one; their names are always mentioned together. See G. J. van Dongen, “De Koeboe in de Onderafdeeling Koeboe-streken der Residentie Palembang,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, lxiii. (1910) pp. 229 sq.

443

Franz Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 653.

444

A. Bastian, Ein Besuch in San Salvador (Bremen, 1859), pp. 103 sq.; id., Der Mensch in der Geschichte (Leipsic, 1860), iii. 193.

445

R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants2 (London, 1870), p. 184; Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse sur la corvette Astrolabe, ii. 444.

446

W. T. L. Travers, “Notes of the traditions and manners and customs of the Mori-oris,” Transactions and Proceedings of the New Zealand Institute, ix. (1876) p. 22.

447

The late Rev. Lorimer Fison, in a letter to me dated May 29th, 1901. Compare The Magic Art and the Evolution of Kings, i. 184.

448

N. Annandale, “Customs of the Malayo-Siamese,” Fasciculi Malayenses, Anthropology, part ii. (a) (May, 1904), p. 5.

449

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 59.

450

R. van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, N.S., ix. (1880) pp. 417 sq.

451

G. A. Wilken, “De Simsonsage,” De Gids, 1888, No. 5, p. 26 (of the separate reprint); id., Verspreide Geschriften (The Hague, 1912), iii. 562.

452

M. C. Schadee, “Het familieleven en familierecht der Dajaks van Landak en Tajan,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, lxiii. (1910) p. 416.

453

F. Grabowsky, “Die Theogenie der Dajaken auf Borneo,” Internationales Archiv für Ethnographie, v. (1892) p. 133.

454

J. Perham, “Manangism in Borneo,” Journal of the Straits Branch of the Royal Asiatic Society, No. 19 (Singapore, 1887), p. 97; id., in H. Ling Roth, The Natives of Sarawak and British North Borneo (London, 1896), i. 278.

455

Angelo de Gubernatis, Mythologie des Plantes (Paris, 1878-1882), i. pp. xxviii. sq.

456

W. Mannhardt, Baumkultus, p. 50; H. Ploss, Das Kind2 (Leipsic, 1884), i. 79.

457

K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg (Vienna, 1879-1880), ii. p. 43, § 63.

458

F. S. Krauss, “Haarschurgodschaft bei den Südslaven,” Internationales Archiv für Ethnographie, vii. (1894) p. 193.

459

Karl Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), ii. 129, No. 207.

460

“Heilige Haine und Bäume der Finnen,” Globus, lix. (1891) p. 350. Compare K. Rhamm, “Der heidenische Gottesdienst des finnischen Stammes,” Globus, lxvii. (1891) p. 344.

461

Thomas Moore, Life of Lord Byron, i. 101 (i. 148, in the collected edition of Byron's works, London, 1832-1833).

462

J. G. Lockhart, Life of Sir Walter Scott (First Edition), vi. 283 (viii. 317, Second Edition, Edinburgh, 1839).

463

Sir Walter Scott's Journal (First Edition, Edinburgh, 1890), ii. 282, with the editor's note.

464

Letter of Miss A. H. Singleton to me, dated Rathmagle House, Abbey Leix, Ireland, 24th February, 1904.

465

P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891) pp. 85 sq.

466

Die Woche, Berlin, 31 August, 1901, p. 3, with an illustration shewing the garden and the tree.

467

Pliny, Natur. Hist. xv. 120 sq.

468

Suetonius, Divus Vespasianus, 5.

469

The Gentleman's Magazine, 1804, p. 909; John Brand, Popular Antiquities of Great Britain (London, 1882-1883), iii. 289.