The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)

575

J. L. D. van der Roest, “Uit het leven der Bevolking van Windessi,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xl. (1898) pp. 157 sq.

576

H. von Rosenberg, Der malayische Archipel, p. 461.

577

K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, p. 94.

578

J. E. Erskine, The Western Pacific (London, 1853), p. 477.

579

Charlevoix, Histoire de la Nouvelle France, vi. pp. 77, 122 sq.; J. F. Lafitau, Mœ urs des sauvages ameriquains, ii. 279. In many places it is customary to drive away the ghosts even of persons who have died a natural death. An account of these customs is reserved for another work.

580

W. H. Keating, Narrative of an Expedition to the Source of St. Peter's River (London, 1825), i. 109.

581

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

582

Juan de la Concepcion, Historia general de Philipinas, xi. (Manilla, 1791) p. 387.

583

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

584

E. Casalis, The Basutos, p. 258. So Caffres returning from battle are unclean and must wash before they enter their houses (L. Alberti, De Kaffers, p. 104). It would seem that after the slaughter of a foe the Greeks or Romans had also to bathe in running water before they might touch holy things (Virgil, Aen. ii. 719 sqq.).

585

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

586

“Extrait du journal des missions évangeliques,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) pp. 199 sq.

587

Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,” Journal of the Anthropological Institute, xxxv. (1905) pp. 305 sq.

588

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

589

Dudley Kidd, The Essential Kafir, p. 310.

590

C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi,” Zeitschrift für Ethnologie, xxxii. (1900) pp. 197 sq.

591

Dudley Kidd, The Essential Kafir, pp. 309 sq.

592

Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 138; id., Light in Africa, p. 220.

593

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

594

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

595

C. W. Hobley, “British East Africa,” Journal of the Anthropological Institute, xxxiii. (1903) p. 353.

596

Miss Alice Werner, Natives of British Central Africa (London, 1906), pp. 67 sq.

597

H. Schinz, Deutsch-Südwest-Afrika, p. 321.

598

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

599

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

600

Sir H. Johnston, The Uganda Protectorate (London, 1902), ii. 743 sq.; C. W. Hobley, Eastern Uganda (London, 1902), p. 20.

601

M. Weiss, Die Völkerstämme im Norden Deutsch-Ostafrikas (Berlin, 1910), p. 198.

602

Sir H. Johnston, op. cit. ii. 794; C. W. Hobley, op. cit. p. 31.

603

Numbers xxxi. 19-24.

604

E. Casalis, The Basutos, pp. 258 sq.

605

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

606

G. H. von Langsdorff, Reise um die Welt (Frankfort, 1812), i. 114 sq.

607

T. Williams, Fiji and the Fijians,2 i. 55 sq.

608

J. Kubary, Die socialen Einrichtungen der Pelauer (Berlin, 1885), pp. 126 sq., 130.

609

F. A. Thevet, Les Singularités de la France Antarctique, autrement nommée Amérique (Antwerp, 1558), pp. 74-76; id., Cosmographie universelle (Paris, 1575), pp. 944 [978] sq.; Pero de Magalhanes de Gandavo, Histoire de la province de Sancta-Cruz (Paris, 1837), pp. 134-141 (H. Ternaux-Compans, Voyages, relations, et mémoires originaux pour servir à l'histoire de la découverte de l'Amérique; the original of Gandavo's work was published in Portuguese at Lisbon in 1576); J. Lery, Historia navigationis in Brasiliam, quae et America dicitur (1586), pp. 183-194; The Captivity of Hans Stade of Hesse, in a. d. 1547-1555, among the Wild Tribes of Eastern Brazil, translated by A. Tootal (London, 1874), pp. 155-159; J. F. Lafitau, Mœurs des sauvages ameriquains, ii. 292 sqq.; R. Southey, History of Brazil, i.2 227-232.

610

“Relation des Natchez,” Voyages au nord, ix. 24 (Amsterdam, 1737); Lettres édifiantes et curieuses, vii. 26; Charlevoix, Histoire de la Nouvelle France, vi. 186 sq.

611

Bossu, Nouveaux Voyages aux Indes occidentales (Paris, 1768), ii. 94.

612

H. R. Schoolcraft, Indian Tribes, iv. 63.

613

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

614

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

615

G. Catlin, North American Indians, i. 246.

616

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

617

F. Russell, “The Pima Indians,” Twenty-Sixth Annual Report of the Bureau of American Ethnology (Washington, 1908), pp. 204 sq.

618

J. G. Bourke, On the Border with Crook, p. 203.

619

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

620

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

621

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

622

Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, Contra Aristocr. pp. 643 sq.; Hesychius, s. v. ἀπενιαυτιαμὸς.

623

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

624

Polybius, iv. 21.

625

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

626

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

627

Meantime I may refer the reader to The Golden Bough, Second Edition, vol. ii. pp. 389 sqq.

628

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

629

See above, pp. 160 sq.

630

Baron d'Unienville, Statistique de l'Île Maurice (Paris, 1838), iii. 271. Compare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), p. 253, who refers to Le Gentil, Voyage dans les Mers de l'Inde (Paris, 1781), ii. 562.

631

U. Lisiansky, Voyage Round the World (London, 1814), pp. 174, 209.

632

A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) p. 397; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 271.

633

A. C. Haddon, in Journal of the Anthropological Institute, xix. (1890) p. 467.

634

Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 271 note.

635

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

636

Captain F. R. Barton and Dr. Strong, in C. G. Seligmann's The Melanesians of British New Guinea (Cambridge, 1910), pp. 292, 293 sq.

637

W. H. Furness, The Island of Stone Money, Uap of the Carolines (Philadelphia and London, 1910), pp. 38 sq., 44 sq. Though the fisherman may have nothing to do with his wife and family, he is not wholly debarred from female society; for each of the men's clubhouses has one young woman, or sometimes two young women, who have been captured from another district, and who cohabit promiscuously with all the men of the clubhouse. The name for one of these concubines is mispil. See W. H. Furness, op. cit. pp. 46 sqq. There is a similar practice of polyandry in the men's clubhouses of the Pelew Islands. See J. Kubary, Die socialen Einrichtungen der Pelauer (Berlin, 1885), pp. 50 sqq. Compare Adonis, Attis, Osiris, Second Edition, pp. 435 sq.

638

J. S. Kubary, Ethnographische Beiträge zur Kenntnis des Karolinen Archipels (Leyden, 1895), p. 127.

639

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 257. In Chota Nagpur and the Central Provinces of India the rearers of silk-worms “carefully watch over and protect the worms, and while the rearing is going on, live with great cleanliness and self-denial, abstaining from alcohol and all intercourse with women, and adhering very strictly to certain ceremonial observances. The business is a very precarious one, much depending on favourable weather” (Indian Museum Notes, issued by the Trustees, vol. i. No. 3 (Calcutta, 1890), p. 160).

640

The Rev. J. Roscoe in letters to me dated Mengo, Uganda, April 23 and June 6, 1903.

641

Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 56.

642

Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo,” Journal of the Anthropological Institute, xxxix. (1909) pp. 458, 459.

643

J. W. Thomas, “De jacht op het eiland Nias,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvi. (1880) pp. 276 sq.

644

J. Chalmers, Pioneering in New Guinea (London, 1887), p. 186.

645

P. Reichard, Deutsch-Ostafrika (Leipsic, 1892), p. 427.

646

See The Magic Art and the Evolution of Kings, vol. i. p. 123.

647

Mgr. Le Roy, “Les Pygmées,” Missions Catholiques, xxix. (1897) p. 269.

648

C. Lumholtz, Unknown Mexico, ii. 40 sq.

649

Father A. G. Morice, “Notes, Archaeological, Industrial, and Sociological on the Western Denés,” Transactions of the Canadian Institute, iv. (1892-93) pp. 107, 108.

650

M. C. Stevenson, “The Sia,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 118.

651

Fr. Boas, in Tenth Report on the North-Western Tribes of Canada, p. 47 (separate reprint from the Report of the British Association for 1895).

652

Id., in Sixth Report on the North-Western Tribes of Canada, p. 90 (separate reprint from the Report of the British Association for 1890).

653

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. 347.

654

J. Teit, op. cit. p. 348.

655

Washington Matthews, Ethnography and Philology of the Hidatsa Indians (Washington, 1877), pp. 58-60. Other Indian tribes also observe elaborate superstitious ceremonies in hunting eagles. See Totemism and Exogamy, iii. 182, 187 sq.

656

E. Aymonier, Notes sur le Laos (Saigon, 1885), p. 141.

657

P. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),” Anthropos, v. (1910) p. 622. Compare J. Anderson, From Mandalay to Momien (London, 1876), p. 198, who observes that among the Kakhyens (Kachins) the brewing of beer “is regarded as a serious, almost sacred, task, the women, while engaged in it, having to live in almost vestal seclusion.”

658

J. G. Frazer, Totemism and Exogamy, ii. 410 sq., on Mr. A. C. Hollis's authority.

659

M. Weiss, Die Völker-Stämme im Norden Deutsch-Ostafrikas (Berlin, 1910), p. 396.

660

G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het eiland Boeroe,” p. 30 (Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxxvi.).

661

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 179.

662

G. H. von Langsdorff, Reise um die Welt (Frankfort, 1812), i. 118 sq.

663

G. H. von Langsdorff, op. cit. i. 117.

664

B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, traduite par D. Jourdanet et R. Simeon, p. 45.

665

H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 148.

666

Dameon Grangeon, “Les Chams et leurs superstitions,” Missions Catholiques, xxviii. (1896) p. 70.

667

Father Lambert, “Mœurs et superstitions de la tribu Bélep,” Missions Catholiques, xii. (1880) p. 215; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 191 sq.

668

R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), p. 99.

669

Captain F. R. Barton, in C. G. Seligmann's The Melanesians of British New Guinea (Cambridge, 1910), pp. 100-102. The native words which I have translated respectively “skipper” and “mate” are baditauna and doritauna. The exact meaning of the words is doubtful.

670

Quoted by Dr. George Turner, Samoa (London, 1884), pp. 349 sq.