The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12)

421

Rev. Biot Edmondston and Jessie M. E. Saxby, The Home of a Naturalist (London, 1888), p. 146. Compare County Folk-lore, vol. iii. Orkney and Shetland Islands, collected by G. F. Black (London, 1903), pp. 202 sq.

422

The Shetland News, February 1st, 1913, p. 5. As January 5th is reckoned Christmas in Shetland, the celebration of Up-helly-a' falls on January 29th. See J. Nicolson, in The World's Work and Play, February, 1906, pp. 283 sqq. For further information relating to the ceremony I am indebted to the kindness of Sheriff-Substitute David J. Mackenzie (formerly of Lerwick, now of Kilmarnock). According to one of his correspondents, the Rev. Dr. J. Willcock of Lerwick, the present elaborate form of the ceremony dates only from 1882, when the Duke of Edinburgh visited Lerwick on naval business, and Up-helly-a' was celebrated in his honour on a grander scale than ever before. Yet Dr. Willcock apparently does not deny the antiquity of the festival in a simpler form, for in his letter he says: “In former times an old boat filled with tar was set on fire and dragged about, as were also lighted tar-barrels.” Another authority on Shetland antiquities, Mr. Gilbert Goudie, writes to Sheriff Mackenzie that “the kicking about and burning a tar-barrel is very old in Lerwick.” Compare County Folk-lore, iii. Orkney and Shetland Islands, collected by G. F. Black (London, 1903), p. 205: “Formerly, blazing tar-barrels were dragged about the town, and afterwards, with the first break of morning, dashed over the knab into the sea.” Up-helly-a', the Shetland name for Antinmas, is no doubt the same with Uphalyday, which Dr. J. Jamieson (Dictionary of the Scottish Language, New Edition, iv. 676) defines as “the first day after the termination of the Christmas holidays,” quoting two official documents of a. d. 1494 and 1541 respectively.

I have to thank my friend Miss Anderson of Barskimming, Mauchline, Ayrshire, for kindly calling my attention to this interesting relic of the past.

423

Stephen Powers, Tribes of California (Washington, 1877), p. 159.

424

G. Catlin, North American Indians, Fourth Edition (London, 1844), i. 166 sqq.; id., O-kee-pa, a Religious Ceremony, and other Customs of the Mandans (London, 1867).

425

Diego de Landa, Relation des Choses de Yucatan (Paris, 1864), pp. 203-205, 211-215; E. Seler, “The Mexican Chronology,” Bureau of American Ethnology, Bulletin 28 (Washington, 1904), p. 17. As to the Maya calendar see further Cyrus Thomas, The Maya Year (Washington, 1894), pp. 19 sqq. (Smithsonian Institution, Bureau of Ethnology).

426

W. E. Roth, Ethnological Studies among the North-West-Central Queensland Aborigines (Brisbane and London, 1897), pp. 120-125.

427

J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 172. Compare above, p. 149.

428

R. H. Elliot, Experiences of a Planter in the Jungles of Mysore (London, 1871), i. 60 sq.

429

A. C. Winter, “Russische Volksbräuche bei Seuchen,” Globus, lxxix. (1901) p. 302. For the Russian ceremony of drawing a plough round a village to keep out the cattle plague, see also W. R. S. Ralston, Songs of the Russian People, Second Edition (London, 1872), pp. 396 sqq.

430

J. G. Kohl, Die deutsch-russischen Ostseeprovinzen (Dresden and Leipsic, 1841), ii. 278.

431

Folk-lore Journal, vii. (1889) p. 174.

432

Major P. R. T. Gurdon, The Khasis (London, 1907), p. 157; A. Bastian, in Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte, 1881, p. 151; id., Völkerstämme am Brahmaputra (Berlin, 1883), pp. 6 sq.

433

Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), p. 605. See The Dying God, p. 259.

434

Capt. T. H. Lewin, Wild Races of South-Eastern India (London, 1870), p. 185.

435

Father Sangermano, Description of the Burmese Empire (Rangoon, 1885), p. 98; Capt. C. J. F. S. Forbes, British Burma (London, 1878), pp. 216 sq.; Shway Yoe, The Burman, his Life and Notions (London, 1882), ii. 334 sq., 342.

436

F. E. Sawyer, “S. Swithin and Rainmakers,” The Folk-lore Journal, i. (1883) p. 214.

437

Francis Buchanan, “On the Religion and Literature of the Burmas,” Asiatick Researches, vi. (London, 1801) pp. 193 sq. Compare Lieut. – General A. Fytche, Burma Past and Present (London, 1878), i. 248 note 1; Max and Bertha Ferrars, Burma (London, 1900), p. 184; (Sir) J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States (Rangoon, 1900-1901), Part ii. vol. ii. pp. 95, 279.

438

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Celebes en Papua (The Hague, 1886), p. 282.

439

For particulars as to the winds of Assam I am indebted to my friend Mr. J. D. Anderson, formerly of the Indian Civil Service, who resided many years in that country.

440

The Magic Art and the Evolution of Kings, ii. 98 sq.

441

G. W. W. C. Baron van Hoevell, “Leti-eilanden,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) p. 207. However, it is not quite clear from the writer's words (“Immers de mannen en vrouwen in twee partijeen verdeelt en elk een stuk van de roten in de hande houdende bootsen toch ook door't voor- en achteroverbuigen van't lichaam de bewegingen van cohabitie na”) whether the men and women take opposite sides or are distributed between the two.

442

T. C. Hodson, The Naga Tribes of Manipur (London, 1911), p. 168; compare 64. “The Chirus have six crop festivals, one of which, that before the crops are cut, is marked by a rope-pulling ceremony of the same nature as that observed among the Tangkhuls” (op. cit. p. 172). The headman (khullākpa) “is a sacrosanct person, the representative of the village in all religious rites, and surrounded by special alimentary, social and conjugal gennas” or taboos (op. cit. p. 110).

443

Stewart Culin, Korean Games (Philadelphia, 1895), p. 35; A. C. Haddon, The Study of Man (London and New York, 1898), p. 274.

444

G. W. Steller, Beschreibung von dem Lande Kamtschatka (Frankfort and Leipsic, 1774), pp. 327 sq.

445

H. von Rosenberg, Der malayisch Archipel (Leipsic, 1878), p. 462.

446

Edward Westermarck, “The Popular Ritual of the Great Feast in Morocco,” Folk-lore, xxii. (1911) pp. 158 sq.; id., Ceremonies and Beliefs connected with Agriculture, Certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), p. 122.

447

E. Westermarck, Ceremonies and Beliefs connected with Agriculture, Certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913). pp. 121 sq.

448

E. Westermarck, “The Popular Ritual of the Great Feast in Morocco,” Folk-lore, xxii. (1911) p. 159.

449

H. Coudreau, Chez nos Indiens, Quatre Années dans la Guayane Française (Paris, 1895), p. 234.

450

Major Forbes, Eleven Years in Ceylon (London, 1840), i. 358.

451

Sir Henry M. Elliot, Memoirs on the History, Folk-lore, and Distribution of the Races of the North-Western Provinces of India, edited, revised, and re-arranged by John Beames (London, 1869), i. 235.

452

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 321.

453

E. Westermarck, “The Popular Ritual of the Great Feast in Morocco,” Folk-lore, xxii. (1911) p. 158.

454

John Brand, Popular Antiquities of Great Britain, New Edition (London, 1883), i. 92; Miss C. S. Burne and Miss G. F. Jackson, Shropshire Folk-lore (London, 1883), pp. 319-321.

455

C. S. Burne and G. F. Jackson, op. cit. p. 321.

456

Jules Lecœur, Esquisses du Bocage Normand (Condé-sur-Noireau, 1883-1887), i. 13, ii. 153-165. Compare Laisnel de la Salle, Croyances et Légendes du Centre de la France (Paris, 1875), i. 86 sqq.; and as to the game of soule, see Guerry, in Mémoires des Antiquaires de France, viii. (1829) pp. 459-461.

457

In the parish of Vieux-Pont, in the department of Orne, the man who is last married before the first Sunday in Lent must throw a ball from the foot of the cross. The village lads compete with each other for its possession. To win it the lad must carry it through three parishes without being overtaken by his rivals. See A. de Nore, Coutumes, Mythes, et Traditions des Provinces de France (Paris and Lyons, 1846), pp. 244 sq.

458

J. H. F. Kohlbrugge, “Die Tenggeresen, ein alter Javanischer Volksstamm,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, liii. (1901) pp. 140 sq.

459

Edouard Chavannes, Documents sur les Tou-Kiue (Turcs) Occidentaux (St. Petersburg, 1903), p. 148.

460

François Valentyn, Oud- en nieuw Ost-Indiën (Dordrecht and Amsterdam, 1724-1726), iii. 14. L. de Backer (L'Archipel Indien, Paris, 1874, pp. 377 sq.) copies from Valentyn.

461

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), pp. 304 sq.

462

J. G. F. Riedel, op. cit. pp. 25 sq.

463

Ibid. p. 141.

464

See above, p. 155.

465

J. G. F. Riedel, op. cit. p. 78.

466

Ibid. p. 357.

467

Ibid. pp. 266, 304 sq., 327, 357; H. Ling Roth, Natives of Sarawak and British North Borneo (London, 1896), i. 284.

468

Ch. Hose and W. McDougall, The Pagan Tribes of Borneo (London, 1912), ii. 122 sq.

469

W. W. Skeat, Malay Magic (London, 1900), pp. 433-435. For other examples of sending away plague-laden boats in the Malay region see J. G. F. Riedel, op. cit. pp. 181, 210; R. van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, N.S., viii. (1879) p. 104; A. Bastian, Indonesien, i. 147; C. Hupe, “Korte verhandeling over de godsdienst, zeden, enz. der Dajakkers,” Tijdschrift voor Neêrlands Indië, 1846, dl. iii. 150; C. F. H. Campen, “De godsdienstbegrippen der Halmaherasche Alfoeren,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvii. (1882) p. 441; Journal of the Straits Branch of the Royal Asiatic Society, No. 12, pp. 229-231; A. L. van Hasselt, Volksbeschrijving van Midden-Sumatra (Leyden, 1882), p. 98; C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 835; H. Ling Roth, “Low's Natives of Sarawak,” Journal of the Anthropological Institute, xxii, (1893) p. 25; C. Snouck Hurgronje, De Atjehers (Batavia and Leyden, 1893-1894), i. 461 sq.; J. A. Jacobsen, Reisen in der Inselwelt des Banda-Meeres (Berlin, 1896), p. 110.

470

H. Zahn, “Die Jabim,” in R. Neuhauss's Deutsch Neu-Guinea, iii. (1911) pp. 329 sq.

471

F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der Inselgruppe der Talamianen,” Globus, lix. (1891) p. 183.

472

J. Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse, sur la corvette Astrolabe (Paris, 1832-1833), v. 311.

473

Roepstorff, “Ein Geisterboot der Nicobaresen,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte (1881), p. 401; W. Svoboda, “Die Bewohner des Nikobaren-Archipels,” Internationales Archiv für Ethnographie, vi. (1893) pp. 10 sq.

474

P. Denjoy, “An-nam, Médecins et Sorciers, Remèdes et Superstitions,” etc., Bulletins de la Société d'Anthropologie de Paris, v. (1894) pp. 409 sq. Compare É. Aymonier, Voyage dans le Laos (Paris, 1895-1897), i. 121. For Siamese applications of the same principle to the cure of individuals, see A. Bastian, Die Völker des östlichen Asien, iii. (Jena, 1867) pp. 295 sq., 485 sq.

475

Panjab Notes and Queries, i. p. 48, § 418 (January, 1884).

476

Id., iii. p. 81, § 373 (February 1886).

477

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 142. Bulls are used as scapegoats for cholera in Cashmeer (H. G. M. Murray-Aynsley, in Folk-lore, iv. (1893) pp. 398 sq.).

478

Major-General Sir W. H. Sleeman, Rambles and Recollections of Indian Official, New Edition (Westminster, 1893), i. 203.

479

Major-General Sir W. H. Sleeman, op. cit. i. 198.

480

F. Fawcett, “On the Saoras (or Savaras), an Aboriginal Hill People of the Eastern Ghats,” Journal of the Anthropological Society of Bombay, i. 213, note.

481

Mr. Y. V. Athalye, in Journal of the Anthropological Society of Bombay, i. 37.

482

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 169 sq.; id., Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), iii. 445.

483

Kausika Sutra, xiv. 22 (W. Caland, Altindisches Zauberritual, Amsterdam, 1900, p. 29); H. Oldenberg, Die Religion des Veda (Berlin, 1894), p. 498.

484

Kausika Sutra, xviii. 16 (W. Caland, Altindisches Zauberritual, pp. 44 sq.).

485

Dom Daniel Sour Dharim Dena (a Dinka convert), in Annales de la Propagation de la Foi, lx. (1888) pp. 57 sq.

486

H. Seidel, “Krankheit, Tod, und Begräbnis bei den Togonegern,” Globus, lxxii. (1897) p. 24.

487

D. Forbes, “On the Aymara Indians of Bolivia and Peru,” Journal of the Ethnological Society of London, vol. ii. No. 3 (October, 1870), p. 237.

488

Jivangi Jimshedji Modi, B.A., “On the Chariot of the Goddess, a Supposed Remedy for driving out an Epidemic,” Journal of the Anthropological Society of Bombay, vol. iv. No. 8 (Bombay, 1899), pp. 420-424; Captain C. Eckford Luard, in Census of India, 1901, vol. xix., Central India (Lucknow, 1902), p. 78.

489

Rev. J. Roscoe, The Baganda (London, 1911), p. 342.

490

Rev. J. Roscoe, The Baganda, pp. 109, 200. As to the perpetual fire at the entrance to a king's enclosure, see id. pp. 103, 197, 202 sq.

491

J. H. Gray, China (London, 1878), ii. 306.

492

Panjab Notes and Queries, i. p. 75, § 598 (April, 1884); W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 170.

493

Rev. F. Hahn, “Some Notes on the Religion and Superstitions of the Orāōs” Journal of the Asiatic Society of Bengal, lxxii. Part iii. (Calcutta, 1904) p. 17; compare H. C. Streatfield, ibid. p. 37.

494

North Indian Notes and Queries, i. pp. 55, 74 sq., 77, §§ 417, 499, 516 (July and August, 1891), quoting G. W. Traill, Statistical Sketch of Kumaun, pp. 68 sq., and Moorcroft and Trebeck, Travels in the Himalayan Provinces of Hindustan and the Panjáb, i. 17 sq. Compare E. T. Atkinson, The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884), pp. 834 sq.

495

W. Woodville Rockhill, “Tibet, A Geographical, Ethnographical, and Historical Sketch, derived from Chinese Sources,” Journal of the Royal Asiatic Society for 1891 (London, 1891), p. 209. Compare Hue, Souvenirs d'un Voyage dans la Tartarie et le Thibet, Sixième Édition (Paris, 1878), ii. 379 sq. For a description of Potala Hill and its grand palace, see L. Austine Waddell, Lhasa and its Mysteries (London, 1905), pp. 330 sqq., 387 sqq.

496

Straits Branch of the Royal Asiatic Society, Notes and Queries, No. 3 (Singapore, 1886), pp. 80 sq.

497

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), p. 393.

498

A. Bastian, Der Mensch in der Geschichte (Leipsic, 1860), ii. 93.

499

Ivor H. N. Evans, “Notes on the Religious Beliefs, Superstitions, Ceremonies and Tabus of the Dusuns of the Tuaran and Tempassuk Districts, British North Borneo,” Journal of the Royal Anthropological Institute, xlii. (1912) pp. 382-384.

500

A. Bastian, op. cit. ii. 91.

501

V. Solomon, “Extracts from Diaries kept in Car Nicobar,” Journal of the Anthropological Institute, xxxii. (1902) pp. 228 sq.

502

Captain F. Wilford, “An Essay on the Sacred Isles in the West,” Asiatic Researches, ix. (London, 1809) pp. 96 sq.

503

J. H. Gray, China (London, 1878), ii. 306 sq.

504

W. Woodville Rockhill, “Notes on some of the Laws, Customs, and Superstitions of Corea,” The American Anthropologist, iv. (1891) p. 185; Mrs. Bishop, Korea and her Neighbours (London, 1898), ii. 56.

505

Stewart Culin, Korean Games (Philadelphia, 1895), p. 12.

506

Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa, edited by (Sir) Clements R. Markham (London, 1876), pp. 106 sq. Compare Sarat Chandra Das, Journey to Lhasa and Central Tibet (London, 1902), p. 116.

507

Missionary Fage, in Annales de la Propagation de la Foi, xxix. (1857) p. 321.

508

T. J. Hutchinson, Impressions of Western Africa (London, 1858), p. 162; Rev. J. Macdonald, Religion and Myth (London, 1893), pp. 105-107; Hugh Goldie, Calabar and its Mission, New Edition (Edinburgh and London, 1901), pp. 49 sq.; Miss Mary H. Kingsley, Travels in West Africa (London, 1897), p. 495; Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 449-451. The ceremony takes place both in Creek Town and Duke Town. The date of it, according to Miss Kingsley, is either every November or every second November; but with the exception of Mr. Macdonald, who does not mention the period, the other authorities agree in describing the ceremony as biennial. According to Major Leonard it is celebrated usually towards the end of the year. Miss Kingsley speaks of the effigies being set up in the houses themselves; but all the other writers say or imply that they are set up at the doors of the houses in the streets. According to Mr. Goldie the spirits expelled are “all the ghosts of those who have died since the last lustration.” He makes no mention of devils.

509

Missionary F. Terrien, in Annales de la Propagation de la Foi, liv. (1882) pp. 375-377.

510

Spirits of the Corn and of the Wild, ii. 58 sqq.

511

Jakob Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 305-307. We have seen (above, p. 193) that these people used a toad as a scapegoat to free them from the influenza.

512

H. von Wlislocki, Volksglaube und religiöser Brauch der Zigeuner (Münster i. W., 1891), pp. 65 sq.

513

Major A. Playfair, The Garos (London, 1909), p. 92.

514

E. T. Atkinson, “Notes on the History of Religion in the Himalaya of the North-West Provinces,” Journal of the Asiatic Society of Bengal, liii. Pt. i. (1884) p. 62; id., The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884) p. 871.

515

Scotland and Scotsmen in the Eighteenth Century, from the MSS. of John Ramsay of Ochtertyre, edited by Alex. Allardyce (Edinburgh, 1888), ii. 439.

516

W. M. Beauchamp, “The Iroquois White Dog Feast,” American Antiquarian, vii. (1885) p. 237.

517

Ibid. p. 236; T. Dwight, Travels in New England and New York (London, 1823), iv. 202.

518

Above, p. 127.

519

Leviticus xvi. The word translated “scapegoat” in the Authorised Version is Azazel, which appears rather to be the name of a bad angel or demon, to whom the goat was sent away. “In later Jewish literature (Book of Enoch) Azazel appears as the prince of the fallen angels, the offspring of the unions described in Gen. vi. 1 ff. The familiar rendering ‘scapegoat,’ i. e. the goat which is allowed to escape, goes back to the caper emissarius of the Vulgate, and is based on an untenable etymology” (Professor A. R. S. Kennedy, in his commentary on Leviticus xvi. 8, in the Century Bible). There is some ground for thinking that the animal was killed by being thrown over a certain crag that overhangs a rocky chasm not far from Jerusalem. See Encyclopædia Biblica, ed. T. K. Cheyne and J. S. Black, vol. i. (London, 1899) coll. 394 sqq., s. v. “Azazel.” Modern Jews sacrifice a white cock on the eve of the Day of Atonement, nine days after the beginning of their New Year. The father of the family knocks the cock thrice against his own head, saying, “Let this cock be a substitute for me, let it take my place, let death be laid upon this cock, but a happy life bestowed on me and on all Israel.” Then he cuts its throat and dashes the bird violently on the ground. The intestines are thrown on the roof of the house. The flesh of the cock was formerly given to the poor. See J. Buxtorf, Synagoga Judaica (Bâle, 1661), ch. xxv. pp. 508 sqq.

520

S. Crowther and J. C. Taylor, The Gospel on the Banks of the Niger (London, 1859), pp. 343-345. Compare J. F. Schön and S. Crowther, Journals (London, 1848), pp. 48 sq. The account of the custom by J. Africanus B. Horton (West African Countries and Peoples, pp. 185 sq.) is taken entirely from Taylor.

521