,the ,golden ,bough                     
,a ,study in ,magic and ,religion       
,by                   ,james ,george    
,frazer1 ,d4,c4,l41 ,,ll4,d41 ,litt4,d4 
,fellow of ,trinity ,college1 ,cambridge
         ,professor of ,social          
,anthropology in the ,university of     
,liverpool                              
,third ,edition4                        
,vol4 ,,iii4                            
,part ,,ii                              
,taboo and the ,perils of the ,soul     
,new ,york and ,london                  
,mac,millan and ,co4                    
#aiaa            ,,contents             
,preface4  ,chapter ,i4 ,the ,burden ,of
 ,royalty4      #a4 ,royal and ,priestly
 ,taboos4      #b4 ,divorce of the      
,spiritual from the ,temporal ,power4   
,chapter ,,ii4 ,the ,perils ,of ,the    
,soul4      #a4 ,the ,soul as a         
,mannikin4      #b4 ,absence and ,recall
 of the ,soul4      #c4 ,the ,soul as a 
,shadow and a ,reflection4  ,chapter    
,,iii4 ,tabooed ,acts4      #a4 ,taboos 

on ,intercourse with ,strangers4        
#b4 ,taboos on ,eating and ,drinking4   
#c4 ,taboos on shewing the ,face4       
#d4 ,taboos on quitting the ,house4     
#e4 ,taboos on leaving ,food over4      
,chapter ,,iv4 ,tabooed ,persons4       
#a4 ,chiefs and ,kings tabooed4      #b4
 ,mourners tabooed4      #c4 ,women     
tabooed at ,menstruation and            
,childbirth4      #d4 ,warriors tabooed4
      #e4 ,manslayers tabooed4      #f4 
,hunters and ,fishers tabooed4  ,chapter
 ,v4 ,tabooed ,things4      #a4 ,the    
,meaning of ,taboo4      #b4 ,iron      
tabooed4      #c4 ,sharp ,weapons       
tabooed4      #d4 ,blood tabooed4       
#e4 ,the ,head tabooed4      #f4 ,hair  
tabooed4      #g4 ,ceremonies at        
,hair-cutting4      #h4 ,disposal of    
,cut ,hair and ,nails4      #i4 ,spittle
 tabooed4      #aj4 ,foods tabooed4     
#aa4 ,knots and ,rings tabooed4         
,chapter ,,vi4 ,tabooed ,words4      #a4
 ,personal ,names tabooed4      #b4     
,names of ,relations tabooed4      #c4  

,names of the ,dead tabooed4      #d4   
,names of ,kings and other ,sacred      
,persons tabooed4      #e4 ,names of    
,gods tabooed4      #f4 ,common ,words  
tabooed4  ,chapter ,,vii4 ,our ,debt ,to
 ,the ,savage4     ,note4 ,not ,to ,step
 ,over ,persons ,and ,things4  ,index4  
,footnotes                              
,cover ,art    ,transcriber's ,note3    
,the above cover image was produced by  
the submitter  at ,distributed          
,proofreaders1 and is being placed into 
the public domain4            ,,preface4
      ,the term ,taboo is one of the    
very few words which the ,english       
language has  borrowed from the speech  
of savages4 ,in the ,polynesian tongue1 
from which  we have adopted it1 the word
 designates a remarkable system which   
has  deeply influenced the religious1   
social1 and political life of the       
,oceanic  islanders1 both ,polynesians  
and ,melanesians1 particularly by       
inculcating a  superstitious veneration 
for the persons of nobles and the rights

 of  private property4 ,when about the  
year #ahhf my ever-lamented friend      
,william  ,robertson ,smith asked me to 
write an article on ,taboo for the      
,ninth  ,edition of the ,encyclopaedia  
,britannica1 ,i shared what ,i believe  
to have  been at the time the current   
view of anthropologists1 that the       
institution  in question was confined to
 the brown and black races of the       
,pacific4 ,but  an attentive study of   
the accounts given of ,taboo by         
observers who wrote  while it still     
flourished in ,polynesia soon led me to 
modify that view4  ,the analogies which 
the system presents to the              
superstitions1 not only of  savages     
elsewhere1 but of the civilised races of
 antiquity1 were too  numerous and too  
striking to be overlooked2 and ,i came  
to the conclusion  that ,taboo is only  
one of a number of similar systems of   
superstition  which among many1 perhaps 
among all races of men have contributed 
in large  measure1 under many different 

names and with many variations of       
detail1 to  build up the complex fabric 
of society in all the various sides or  
elements of it which we describe as     
religious1 social1 political1 moral  and
 economic4 ,this conclusion ,i briefly  
indicated in my article4 ,my  general   
views on the subject were accepted by my
 friend ,robertson ,smith  and applied  
by him in his celebrated ,lectures to   
the elucidation of some  aspects of     
,semitic religion4 ,since then the      
importance of ,taboo and of  systems    
like it in the evolution of religion and
 morality1 of government  and property1 
has been generally recognised and has   
indeed become a  commonplace of         
anthropology4    ,the present volume is 
merely an expansion of the corresponding
 chapter in  the first edition of ,the  
,golden ,bough4 ,it treats of the       
principles of  taboo in their special   
application to sacred personages1 such  
as kings and  priests1 who are the      
proper theme of the book4 ,it does not  

profess to  handle the subject as a     
whole1 to pursue it into all its        
ramifications1 to  trace the manifold   
influences which systems of this sort   
have exerted in  moulding the           
multitudinous forms of human society4 ,a
 treatise which should  adequately      
discuss these topics would far exceed   
the limits which ,i have  prescribed for
 myself in ,the ,golden ,bough4 ,for    
example1 ,i have barely  touched in     
passing on the part which these         
superstitions have played in  shaping   
the moral ideas and directing the moral 
practice of mankind1 a  profound subject
 fraught perhaps with momentous issues  
for the time when  men shall seriously  
set themselves to revise their ethical  
code in the  light of its origin4 ,for  
that the ethical like the legal code of 
a people  stands in need of constant    
revision will hardly be disputed by any 
attentive and dispassionate observer4   
,the old view that the principles of    
right and wrong are immutable and       

eternal is no longer tenable4 ,the moral
  world is as little exempt as the      
physical world from the law of ceaseless
  change1 of perpetual flux4            
,contemplate the diversities1 the       
inconsistencies1 the contradictions of  
the ethical ideas and the ethical       
practice1 not merely of different       
peoples in different countries1 but of  
the same people in the same country in  
different ages1 then say whether  the   
foundations of morality are eternally   
fixed and unchanging4 ,if they  seem so 
to us1 as they have probably seemed to  
men in all ages who did not  extend     
their views beyond the narrow limits of 
their time and country1 it  is in all   
likelihood merely because the rate of   
change is commonly so slow  that it is  
imperceptible at any moment and can only
 be detected by a  comparison of        
accurate observations extending over    
long periods of time4  ,such a          
comparison1 could we make it1 would     
probably convince us that if we  speak  

of the moral law as immutable and       
eternal1 it can only be in the  relative
 or figurative sense in which we apply  
the same words to the  outlines of the  
great mountains1 by comparison with the 
short-lived  generations of men4 ,the   
mountains1 too1 are passing away1 though
 we do not  see it2 nothing is stable   
and abiding under or above the sun4 ,we 
can as  little arrest the process of    
moral evolution as we can stay the sweep
 of  the tides or the courses of the    
stars4    ,therefore1 whether we like it
 or not1 the moral code by which we     
regulate  our conduct is being          
constantly revised and altered3 old     
rules are being  silently expunged and  
new rules silently inscribed in the     
palimpsest by  the busy1 the unresting  
hand of an invisible scribe4 ,for unlike
 the public  and formal revision of a   
legal code1 the revision of the moral   
code is  always private1 tacit1 and     
informal4 ,the legislators who make and 
the  judges who administer it are not   

clad in ermine and scarlet1 their edicts
  are not proclaimed with the blare of  
trumpets and the pomp of heraldry4 ,we  
ourselves are the lawgivers and the     
judges3 it is the whole people who  make
 and alter the ethical standard and     
judge every case by reference to  it4   
,we sit in the highest court of appeal1 
judging offenders daily1 and we  cannot 
if we would rid ourselves of the        
responsibility4 ,all that we can do  is 
to take as clear and comprehensive a    
view as possible of the evidence1  lest 
from too narrow and partial a view we   
should do injustice1 perhaps  gross and 
irreparable injustice1 to the prisoners 
at the bar4 ,few things1  perhaps1 can  
better guard us from narrowness and     
illiberality in our moral  judgments    
than a survey of the amazing diversities
 of ethical theory and  practice which  
have been recorded among the various    
races of mankind in  different ages2 and
 accordingly the ,comparative ,method   
applied to the  study of ethical        

phenomena may be expected to do for     
morality what the  same method applied  
to religious phenomena is now doing for 
religion1 by  enlarging our mental      
horizon1 extending the boundaries of    
knowledge1  throwing light on the origin
 of current beliefs and practices1 and  
thereby  directly assisting us to       
replace what is effete by what is       
vigorous1 and  what is false by what is 
true4 ,the facts which ,i have put      
together in this  volume as well as in  
some of my other writings may perhaps   
serve as  materials for a future science
 of ,comparative ,ethics4 ,they are     
rough  stones which await the           
master-builder1 rude sketches which more
 cunning  hands than mine may hereafter 
work up into a finished picture4    ,j4 
,g4 ,frazer4    ,,cambridge1  #ast      
,february #aiaa4            ,,chapter   
,i4 ,,the ,,burden ,,of ,,royalty4      
#a4 ,royal and ,priestly ,taboos4       
7,m#a7 ,at a certain stage of early     
society the king or priest is often     

thought to be endowed with supernatural 
powers or to be an incarnation of  a    
deity1 and consistently with this belief
 the course of nature is  supposed to be
 more or less under his control1 and he 
is held responsible  for bad weather1   
failure of the crops1 and similar       
calamities47#a7 ,to some  extent it     
appears to be assumed that the king's   
power over nature1 like  that over his  
subjects and slaves1 is exerted through 
definite acts of  will2 and therefore if
 drought1 famine1 pestilence1 or storms 
arise1 the  people attribute the        
misfortune to the negligence or guilt of
 their king1  and punish him accordingly
 with stripes and bonds1 or1 if he      
remains  obdurate1 with deposition and  
death47#b7 ,sometimes1 however1 the     
course of  nature1 while regarded as    
dependent on the king1 is supposed to be
 partly  independent of his will4 ,his  
person is considered1 if we may express 
it  so1 as the dynamical centre of the  
universe1 from which lines of force     

radiate to all quarters of the heaven2  
so that any motion of his--the  turning 
of his head1 the lifting of his         
hand--instantaneously affects and  may  
seriously disturb some part of nature4  
,he is the point of support on  which   
hangs the balance of the world1 and the 
slightest irregularity on  his part may 
overthrow the delicate equipoise4 ,the  
greatest care must1  therefore1 be taken
 both by and of him2 and his whole life1
 down to its  minutest details1 must be 
so regulated that no act of his1        
voluntary or  involuntary1 may          
disarrange or upset the established     
order of nature4 ,of  this class of     
monarchs the ,mikado or ,dairi1 the     
spiritual emperor of  ,japan1 is or     
rather used to be a typical example4 ,he
 is an incarnation of  the sun goddess1 
the deity who rules the universe1 gods  
and men included2  once a year all the  
gods wait upon him and spend a month at 
his court4  ,during that month1 the name
 of which means 8without gods10 no one  

frequents the temples1 for they are     
believed to be deserted47#c7 ,the       
,mikado  receives from his people and   
assumes in his official proclamations   
and  decrees the title of 8manifest or  
incarnate deity0 7,akitsu ,kami7 and he 
claims a general authority over the gods
 of ,japan47#d7 ,for example1 in an     
official decree of the year #fdf the    
emperor is described as 8the incarnate  
god who governs the universe407#e7      
7,m#b7 ,the following description of the
 ,mikado's mode of life was written     
about two hundred years ago3--7#f7      
8,even to this day the princes descended
 of this family more particularly  those
 who sit on the throne1 are looked upon 
as persons most holy in  themselves1 and
 as ,popes by birth4 ,and1 in order to  
preserve these  advantageous notions in 
the minds of their subjects1 they are   
obliged to  take an uncommon care of    
their sacred persons1 and to do such    
things1  which1 examined according to   
the customs of other nations1 would be  

thought ridiculous and impertinent4 ,it 
will not be improper to give a few      
instances of it4 ,he thinks that it     
would be very prejudicial to his        
dignity and holiness to touch the ground
 with his feet2 for this reason  when he
 intends to go anywhere1 he must be     
carried thither on men's  shoulders4    
,much less will they suffer that he     
should expose his sacred  person to the 
open air1 and the sun is not thought    
worthy to shine on his  head4 ,there is 
such a holiness ascribed to all the     
parts of his body that  he dares to cut 
off neither his hair1 nor his beard1 nor
 his nails4  ,however1 lest he should   
grow too dirty1 they may clean him in   
the night  when he is asleep2 because1  
they say1 that which is taken from his  
body at  that time1 hath been stolen    
from him1 and that such a theft doth not
  prejudice his holiness or dignity4 ,in
 ancient times1 he was obliged to sit   
on the throne for some hours every      
morning1 with the imperial crown on his 

head1 but to sit altogether like a      
statue1 without stirring either hands   
or feet1 head or eyes1 nor indeed any   
part of his body1 because1 by this      
means1 it was thought that he could     
preserve peace and tranquillity in his  
empire2 for if1 unfortunately1 he turned
 himself on one side or the other1  or  
if he looked a good while towards any   
part of his dominions1 it was           
apprehended that war1 famine1 fire1 or  
some other great misfortune was  near at
 hand to desolate the country4 ,but it  
having been afterwards  discovered1 that
 the imperial crown was the palladium1  
which by its  immobility7#g7 could      
preserve peace in the empire1 it was    
thought expedient  to deliver his       
imperial person1 consecrated only to    
idleness and  pleasures1 from this      
burthensome duty1 and therefore the     
crown is at  present placed on the      
throne for some hours every morning4    
,his victuals  must be dressed every    
time in new pots1 and served at table in

 new dishes3  both are very clean and   
neat1 but made only of common clay2 that
 without  any considerable expense they 
may be laid aside1 or broke1 after they 
have  served once4 ,they are generally  
broke1 for fear they should come into   
the  hands of laymen1 for they believe  
religiously1 that if any layman should  
presume to eat his food out of these    
sacred dishes1 it would swell and       
inflame his mouth and throat4 ,the like 
ill effect is dreaded from the  ,dairi's
 sacred habits2 for they believe that if
 a layman should wear them1  without the
 ,emperor's express leave or command1   
they would occasion  swellings and pains
 in all parts of his body40 ,to the same
 effect an  earlier account of the      
,mikado says3 8,it was considered as a  
shameful  degradation for him even to   
touch the ground with his foot4 ,the sun
 and  moon were not even permitted to   
shine upon his head4 ,none of the       
superfluities of the body were ever     
taken from him1 neither his hair1 his   

beard1 nor his nails were cut4 ,whatever
 he eat was dressed in new              
vessels407#h7    7,m#c7 ,similar        
priestly or rather divine kings are     
found1 at a lower level  of barbarism1  
on the west coast of ,africa4 ,at ,shark
 ,point near ,cape  ,padron1 in ,lower  
,guinea1 lives the priestly king        
,kukulu1 alone in a wood4  ,he may not  
touch a woman nor leave his house2      
indeed he may not even quit  his chair1 
in which he is obliged to sleep sitting1
 for if he lay down no  wind would arise
 and navigation would be stopped4 ,he   
regulates storms1 and  in general       
maintains a wholesome and equable state 
of the atmosphere47#i7  ,on ,mount ,agu 
in ,togo1 a ,german possession in ,west 
,africa1 there lives a  fetish or spirit
 called ,bagba1 who is of great         
importance for the whole of  the        
surrounding country4 ,the power of      
giving or withholding rain is  ascribed 
to him1 and he is lord of the winds1    
including the ,harmattan1 the  dry1 hot 

wind which blows from the interior4 ,his
 priest dwells in a house  on the       
highest peak of the mountain1 where he  
keeps the winds bottled up  in huge     
jars4 ,applications for rain1 too1 are  
made to him1 and he does a  good        
business in amulets1 which consist of   
the teeth and claws of  leopards4 ,yet  
though his power is great and he is     
indeed the real chief of  the land1 the 
rule of the fetish forbids him ever to  
leave the mountain1  and he must spend  
the whole of his life on its summit4    
,only once a year  may he come down to  
make purchases in the market2 but even  
then he may not  set foot in the hut of 
any mortal man1 and must return to his  
place of  exile the same day4 ,the      
business of government in the villages  
is  conducted by subordinate chiefs1 who
 are appointed by him47#aj7 ,in the     
,west  ,african kingdom of ,congo there 
was a supreme pontiff called ,chitom or 
,chitomb1 whom the negroes regarded as a
 god on earth and all-powerful in       

heaven4 ,hence before they would taste  
the new crops they offered him the      
first-fruits1 fearing that manifold     
misfortunes would befall them if they   
broke this rule4 ,when he left his      
residence to visit other places within  
his jurisdiction1 all married people had
 to observe strict continence the  whole
 time he was out2 for it was supposed   
that any act of incontinence  would     
prove fatal to him4 ,and if he were to  
die a natural death1 they  thought that 
the world would perish1 and the earth1  
which he alone  sustained by his power  
and merit1 would immediately be         
annihilated47#aa7  ,similarly in ,humbe1
 a kingdom of ,angola1 the incontinence 
of young people  under the age of       
puberty used to be a capital crime1     
because it was  believed to entail the  
death of the king within the year4 ,of  
late the  death penalty has been        
commuted for a fine of ten oxen         
inflicted on each  of the culprits4     
,this commutation has attracted         

thousands of dissolute  youth to ,humbe 
from the neighbouring tribes1 among whom
 the old penalty is  still rigorously   
exacted47#ab7 ,amongst the              
semi-barbarous nations of the  ,new     
,world1 at the date of the ,spanish     
conquest1 there were found  hierarchies 
or theocracies like those of            
,japan27#ac7 in particular1 the  high   
pontiff of the ,zapotecs in ,southern   
,mexico appears to have presented  a    
close parallel to the ,mikado4 ,a       
powerful rival to the king himself1 this
  spiritual lord governed ,yopaa1 one of
 the chief cities of the kingdom1  with 
absolute dominion4 ,it is impossible1 we
 are told1 to overrate the  reverence in
 which he was held4 ,he was looked on as
 a god whom the earth  was not worthy to
 hold nor the sun to shine upon4 ,he    
profaned his sanctity  if he even       
touched the ground with his foot4 ,the  
officers who bore his  palanquin on     
their shoulders were members of the     
highest families2 he  hardly deigned to 

look on anything around him2 and all who
 met him fell  with their faces to the  
earth1 fearing that death would overtake
 them if  they saw even his shadow4 ,a  
rule of continence was regularly imposed
 on  the ,zapotec priests1 especially   
upon the high pontiff2 but 8on certain  
days in each year1 which were generally 
celebrated with feasts and dances1  it  
was customary for the high priest to    
become drunk4 ,while in this state1     
seeming to belong neither to heaven nor 
to earth1 one of the most  beautiful of 
the virgins consecrated to the service  
of the gods was  brought to him40 ,if   
the child she bore him was a son1 he was
 brought up as  a prince of the blood1  
and the eldest son succeeded his father 
on the  pontifical throne47#ad7 ,the    
supernatural powers attributed to this  
pontiff  are not specified1 but probably
 they resembled those of the ,mikado and
  ,chitom4    7,m#d7 ,wherever1 as in   
,japan and ,west ,africa1 it is supposed
 that the order  of nature1 and even the

 existence of the world1 is bound up    
with the life  of the king or priest1 it
 is clear that he must be regarded by   
his  subjects as a source both of       
infinite blessing and of infinite       
danger4 ,on  the one hand1 the people   
have to thank him for the rain and      
sunshine which  foster the fruits of the
 earth1 for the wind which brings ships 
to their  coasts1 and even for the solid
 ground beneath their feet4 ,but what he
  gives he can refuse2 and so close is  
the dependence of nature on his  person1
 so delicate the balance of the system  
of forces whereof he is the  centre1    
that the least irregularity on his part 
may set up a tremor which  shall shake  
the earth to its foundations4 ,and if   
nature may be disturbed  by the         
slightest involuntary act of the king1  
it is easy to conceive the  convulsion  
which his death might provoke4 ,the     
natural death of the  ,chitom1 as we    
have seen1 was thought to entail the    
destruction of all  things4 ,clearly1   

therefore1 out of a regard for their own
 safety1 which  might be imperilled by  
any rash act of the king1 and still more
 by his  death1 the people will exact of
 their king or priest a strict          
conformity  to those rules1 the         
observance of which is deemed necessary 
for his own  preservation1 and          
consequently for the preservation of his
 people and the  world4 ,the idea that  
early kingdoms are despotisms in which  
the people  exist only for the          
sovereign1 is wholly inapplicable to the
 monarchies we  are considering4 ,on the
 contrary1 the sovereign in them exists 
only for  his subjects2 his life is only
 valuable so long as he discharges the  
duties of his position by ordering the  
course of nature for his people's       
benefit4 ,so soon as he fails to do so1 
the care1 the devotion1 the  religious  
homage which they had hitherto lavished 
on him cease and are  changed into      
hatred and contempt2 he is dismissed    
ignominiously1 and may  be thankful if  

he escapes with his life4 ,worshipped as
 a god one day1 he  is killed as a      
criminal the next4 ,but in this changed 
behaviour of the  people there is       
nothing capricious or inconsistent4 ,on 
the contrary1 their  conduct is entirely
 of a piece4 ,if their king is their    
god1 he is or  should be also their     
preserver2 and if he will not preserve  
them1 he must  make room for another who
 will4 ,so long1 however1 as he answers 
their  expectations1 there is no limit  
to the care which they take of him1 and 
which they compel him to take of        
himself4 ,a king of this sort lives     
hedged  in by a ceremonious etiquette1 a
 network of prohibitions and            
observances1  of which the intention is 
not to contribute to his dignity1 much  
less to  his comfort1 but to restrain   
him from conduct which1 by disturbing   
the  harmony of nature1 might involve   
himself1 his people1 and the universe in
  one common catastrophe4 ,far from     
adding to his comfort1 these            

observances1  by trammelling his every  
act1 annihilate his freedom and often   
render the  very life1 which it is their
 object to preserve1 a burden and sorrow
 to  him4    7,m#e7 ,of the             
supernaturally endowed kings of ,loango 
it is said that the  more powerful a    
king is1 the more taboos is he bound to 
observe2 they  regulate all his actions1
 his walking and his standing1 his      
eating and  drinking1 his sleeping and  
waking47#ae7 ,to these restraints the   
heir to the  throne is subject from     
infancy2 but as he advances in life the 
number of  abstinences and ceremonies   
which he must observe increases1 8until 
at the  moment that he ascends the      
throne he is lost in the ocean of rites 
and  taboos407#af7 ,in the crater of an 
extinct volcano1 enclosed on all sides  
by  grassy slopes1 lie the scattered    
huts and yam-fields of ,riabba1 the     
capital of the native king of ,fernando 
,po4 ,this mysterious being lives in    
the lowest depths of the crater1        

surrounded by a harem of forty women1   
and  covered1 it is said1 with old      
silver coins4 ,naked savage as he is1 he
 yet  exercises far more influence in   
the island than the ,spanish governor at
  ,santa ,isabel4 ,in him the           
conservative spirit of the ,boobies or  
aboriginal  inhabitants of the island   
is1 as it were1 incorporate4 ,he has    
never seen a  white man and1 according  
to the firm conviction of all the       
,boobies1 the  sight of a pale face     
would cause his instant death4 ,he      
cannot bear to look  upon the sea2      
indeed it is said that he may never see 
it even in the  distance1 and that      
therefore he wears away his life with   
shackles on his  legs in the dim        
twilight of his hut4 ,certain it is that
 he has never set  foot on the beach4   
,with the exception of his musket and   
knife1 he uses  nothing that comes from 
the whites2 ,european cloth never       
touches his  person1 and he scorns      
tobacco1 rum1 and even salt47#ag7       

7,m#f7 ,among the ,ewe-speaking peoples 
of the ,slave ,coast1 in ,west ,africa1 
8the king is at the same time high      
priest4 ,in this quality he was1        
particularly in former times1           
unapproachable by his subjects4 ,only by
  night was he allowed to quit his      
dwelling in order to bathe and so forth4
  ,none but his representative1 the     
so-called #8visible king1' with three   
chosen elders might converse with him1  
and even they had to sit on an  ox-hide 
with their backs turned to him4 ,he     
might not see any ,european nor  any    
horse1 nor might he look upon the sea1  
for which reason he was not  allowed to 
quit his capital even for a few moments4
 ,these rules have been  disregarded in 
recent times407#ah7 ,the king of        
,dahomey himself is subject  to the     
prohibition of beholding the sea17#ai7  
and so are the kings of  ,loango7#bj7   
and ,great ,ardra in ,guinea47#ba7 ,the 
sea is the fetish of the  ,eyeos1 to the
 north-west of ,dahomey1 and they and   

their king are  threatened with death by
 their priests if ever they dare to look
 on  it47#bb7 ,it is believed that the  
king of ,cayor in ,senegal would        
infallibly  die within the year if he   
were to cross a river or an arm of the  
sea47#bc7  ,in ,mashonaland down to     
recent times the chiefs would not cross 
certain  rivers1 particularly the       
,rurikwi and the ,nyadiri2 and the      
custom was still  strictly observed by  
at least one chief within the last few  
years4 8,on no  account will the chief  
cross the river4 ,if it is absolutely   
necessary for  him to do so1 he is      
blindfolded and carried across with     
shouting and  singing4 ,should he walk  
across1 he will go blind or die and     
certainly lose  the chieftainship407#bd7
 ,so among the ,mahafalys and ,sakalavas
 in the south  of ,madagascar some kings
 are forbidden to sail on the sea or to 
cross  certain rivers47#be7 ,the horror 
of the sea is not peculiar to kings4    
,the  ,basutos are said to share it     

instinctively1 though they have never   
seen  salt water1 and live hundreds of  
miles from the ,indian ,ocean47#bf7 ,the
  ,egyptian priests loathed the sea1 and
 called it the foam of ,typhon2 they    
were forbidden to set salt on their     
table1 and they would not speak to      
pilots because they got their living by 
the sea2 hence too they would not  eat  
fish1 and the hieroglyphic symbol for   
hatred was a fish47#bg7 ,when the       
,indians of the ,peruvian ,andes were   
sent by the ,spaniards to work in the   
hot valleys of the coast1 the vast ocean
 which they saw before them as  they    
descended the ,cordillera was dreaded by
 them as a cause of disease2  hence they
 prayed to it that they might not fall  
ill4 ,this they all did  without        
exception1 even the little              
children47#bh7 ,similarly the inland    
people of ,lampong in ,sumatra are said 
to pay a kind of adoration to the  sea1 
and to make it an offering of cakes and 
sweetmeats when they behold  it for the 

first time1 deprecating its power of    
doing them mischief47#bi7    7,m#g7     
,among the ,sakalavas of southern       
,madagascar the chief is regarded as a  
sacred being1 but 8he is held in leash  
by a crowd of restrictions1 which       
regulate his behaviour like that of the 
emperor of ,china4 ,he can undertake    
nothing whatever unless the sorcerers   
have declared the omens favourable3  he 
may not eat warm food3 on certain days  
he may not quit his hut2 and so         
on407#cj7 ,among some of the hill tribes
 of ,assam both the headman and his     
wife have to observe many taboos in     
respect of food2 thus they may not eat  
buffalo1 pork1 dog1 fowl1 or tomatoes4  
,the headman must be chaste1 the        
husband of one wife1 and he must        
separate himself from her on the eve of 
a  general or public observance of      
taboo4 ,in one group of tribes the      
headman  is forbidden to eat in a       
strange village1 and under no           
provocation  whatever may he utter a    

word of abuse4 ,apparently the people   
imagine that  the violation of any of   
these taboos by a headman would bring   
down  misfortune on the whole           
village47#ca7    7,m#h7 ,the ancient    
kings of ,ireland1 as well as the kings 
of the four  provinces of ,leinster1    
,munster1 ,connaught1 and ,ulster1 were 
subject to  certain quaint prohibitions 
or taboos1 on the due observance of     
which the  prosperity of the people and 
the country1 as well as their own1 was  
supposed to depend4 ,thus1 for example1 
the sun might not rise on the king  of  
,ireland in his bed at ,tara1 the old   
capital of ,erin2 he was forbidden  to  
alight on ,wednesday at ,magh ,breagh1  
to traverse ,magh ,cuillinn after       
sunset1 to incite his horse at          
,fan-,chomair1 to go in a ship upon the 
water  the ,monday after ,bealltaine    
7,may day71 and to leave the track of   
his army  upon ,ath ,maighne the        
,tuesday after ,all-,hallows4 ,the king 
of ,leinster might  not go round ,tuath 

,laighean left-hand-wise on ,wednesday1 
nor sleep between  the ,dothair         
7,dodder7 and the ,duibhlinn7#cb7 with  
his head inclining to one  side1 nor    
encamp for nine days on the plains of   
,cualann1 nor travel the  road of       
,duibhlinn on ,monday1 nor ride a dirty 
black-heeled horse across  ,magh        
,maistean4 ,the king of ,munster was    
prohibited from enjoying the feast  of  
,loch ,lein from one ,monday to another2
 from banqueting by night in the        
beginning of harvest before ,geim at    
,leitreacha2 from encamping for nine    
days upon the ,siuir2 and from holding a
 border meeting at ,gabhran4 ,the  king 
of ,connaught might not conclude a      
treaty respecting his ancient  palace of
 ,cruachan7#cc7 after making peace on   
,all-,hallows ,day1 nor go in a         
speckled garment on a grey speckled     
steed to the heath of ,dal ,chais1 nor  
repair to an assembly of women at       
,seaghais1 nor sit in autumn on the     
sepulchral mounds of the wife of ,maine1

 nor contend in running with the  rider 
of a grey one-eyed horse at ,ath ,gallta
 between two posts4 ,the king  of       
,ulster was forbidden to attend the     
horse fair at ,rath ,line among the     
youths of ,dal ,araidhe1 to listen to   
the fluttering of the flocks of birds   
of ,linn ,saileach after sunset1 to     
celebrate the feast of the bull of      
,daire-mic-,daire1 to go into ,magh     
,cobha in the month of ,march1 and to   
drink  of the water of ,bo ,neimhidh    
between two darknesses4 ,if the kings of
  ,ireland strictly observed these and  
many other customs1 which were  enjoined
 by immemorial usage1 it was believed   
that they would never meet  with        
mischance or misfortune1 and would live 
for ninety years without  experiencing  
the decay of old age2 that no epidemic  
or mortality would  occur during their  
reigns2 and that the seasons would be   
favourable and  the earth yield its     
fruit in abundance2 whereas1 if they set
 the ancient  usages at naught1 the     

country would be visited with plague1   
famine1 and  bad weather47#cd7    7,m#i7
 ,the kings of ,egypt were worshipped as
 gods17#ce7 and the routine of  their   
daily life was regulated in every detail
 by precise and unvarying  rules4 8,the 
life of the kings of ,egypt10 says      
,diodorus1 8was not like that  of other 
monarchs who are irresponsible and may  
do just what they choose2  on the       
contrary1 everything was fixed for them 
by law1 not only their  official duties1
 but even the details of their daily    
life4444 ,the hours  both of day and    
night were arranged at which the king   
had to do1 not what  he pleased1 but    
what was prescribed for him4444 ,for not
 only were the  times appointed at which
 he should transact public business or  
sit in  judgment2 but the very hours for
 his walking and bathing and sleeping   
with  his wife1 and1 in short1          
performing every act of life were all   
settled4  ,custom enjoined a simple     
diet2 the only flesh he might eat was   

veal and  goose1 and he might only drink
 a prescribed quantity of wine407#cf7   
,however1 there is reason to think that 
these rules were observed1 not by  the  
ancient ,pharaohs1 but by the priestly  
kings who reigned at ,thebes and  in    
,ethiopia at the close of the twentieth 
dynasty47#cg7 ,among the ,karen-nis  of 
,upper ,burma a chief attains his       
position1 not by hereditary right1 but  
on account of his habit of abstaining   
from rice and liquor4 ,the mother1  too1
 of a candidate for the chieftainship   
must have eschewed these things  and    
lived solely on yams and potatoes so    
long as she was with child4  ,during    
that time she may not eat any meat nor  
drink water from a common  well4 ,and if
 her son is to be qualified for the     
office of chief he must  continue to    
observe these habits47#ch7    7,m#aj7   
,of the taboos imposed on priests we may
 see a striking example in  the rules of
 life prescribed for the ,flamen ,dialis
 at ,rome1 who has been  interpreted as 

a living image of ,jupiter1 or a human  
embodiment of the  sky-spirit47#ci7     
,they were such as the following3--,the 
,flamen ,dialis might  not ride or even 
touch a horse1 nor see an army under    
arms17#dj7 nor wear a  ring which was   
not broken1 nor have a knot on any part 
of his garments2 no  fire except a      
sacred fire might be taken out of his   
house2 he might not  touch wheaten flour
 or leavened bread2 he might not touch  
or even name a  goat1 a dog17#da7 raw   
meat1 beans17#db7 and ivy2 he might not 
walk under a  vine2 the feet of his bed 
had to be daubed with mud2 his hair     
could be cut  only by a free man and    
with a bronze knife1 and his hair and   
nails when  cut had to be buried under a
 lucky tree2 he might not touch a dead  
body  nor enter a place where one was   
burned27#dc7 he might not see work being
  done on holy days2 he might not be    
uncovered in the open air2 if a man in  
bonds were taken into his house1 the    
captive had to be unbound and the  cords

 had to be drawn up through a hole in   
the roof and so let down into  the      
street4 ,his wife1 the ,flaminica1 had  
to observe nearly the same rules1  and  
others of her own besides4 ,she might   
not ascend more than three steps  of the
 kind of staircase called ,greek2 at a  
certain festival she might not  comb her
 hair2 the leather of her shoes might   
not be made from a beast  that had died 
a natural death1 but only from one that 
had been slain or  sacrificed2 if she   
heard thunder she was tabooed till she  
had offered an  expiatory               
sacrifice47#dd7    7,m#aa7 ,among the   
,grebo people of ,sierra ,leone there is
 a pontiff who bears  the title of      
,bodia and has been compared1 on        
somewhat slender grounds1 to  the high  
priest of the ,jews4 ,he is appointed in
 accordance with the behest  of an      
oracle4 ,at an elaborate ceremony of    
installation he is anointed1 a  ring is 
put on his ankle as a badge of office1  
and the door-posts of his  house are    

sprinkled with the blood of a sacrificed
 goat4 ,he has charge of  the public    
talismans and idols1 which he feeds with
 rice and oil every new  moon2 and he   
sacrifices on behalf of the town to the 
dead and to demons4  ,nominally his     
power is very great1 but in practice it 
is very limited2 for  he dare not defy  
public opinion1 and he is held          
responsible1 even with his  life1 for   
any adversity that befalls the country4 
,it is expected of him  that he should  
cause the earth to bring forth          
abundantly1 the people to be  healthy1  
war to be driven far away1 and          
witchcraft to be kept in abeyance4  ,his
 life is trammelled by the observance of
 certain restrictions or  taboos4 ,thus 
he may not sleep in any house but his   
own official residence1  which is called
 the 8anointed house0 with reference to 
the ceremony of  anointing him at       
inauguration4 ,he may not drink water on
 the highway4 ,he  may not eat while a  
corpse is in the town1 and he may not   

mourn for the  dead4 ,if he dies while  
in office1 he must be buried at dead of 
night2 few  may hear of his burial1 and 
none may mourn for him when his death is
 made  public4 ,should he have fallen a 
victim to the poison ordeal by drinking 
a  decoction of sassywood1 as it is     
called1 he must be buried under a       
running  stream of water47#de7          
7,m#ab7 ,among the ,todas of ,southern  
,india the holy milkman 7palol71 who    
acts as priest of the sacred dairy1 is  
subject to a variety of irksome and     
burdensome restrictions during the whole
 time of his incumbency1 which may  last
 many years4 ,thus he must live at the  
sacred dairy and may never visit  his   
home or any ordinary village4 ,he must  
be celibate2 if he is married he  must  
leave his wife4 ,on no account may any  
ordinary person touch the holy  milkman 
or the holy dairy2 such a touch would so
 defile his holiness that  he would     
forfeit his office4 ,it is only on two  
days a week1 namely ,mondays  and       

,thursdays1 that a mere layman may even 
approach the milkman2 on other  days if 
he has any business with him1 he must   
stand at a distance 7some  say a quarter
 of a mile7 and shout his message across
 the intervening  space4 ,further1 the  
holy milkman never cuts his hair or     
pares his nails so  long as he holds    
office2 he never crosses a river by a   
bridge1 but wades  through a ford and   
only certain fords2 if a death occurs in
 his clan1 he  may not attend any of the
 funeral ceremonies1 unless he first    
resigns his  office and descends from   
the exalted rank of milkman to that of a
 mere  common mortal4 ,indeed it appears
 that in old days he had to resign the  
seals1 or rather the pails1 of office   
whenever any member of his clan         
departed this life4 ,however1 these     
heavy restraints are laid in their      
entirety only on milkmen of the very    
highest class47#df7 ,among the ,todas   
there are milkmen and milkmen2 and some 
of them get off more lightly in         

consideration of their humbler station  
in life47#dg7 ,still1 apart from the    
dignity they enjoy1 the lot even of     
these other milkmen is not altogether  a
 happy one4 ,thus1 for example1 at a    
place called ,kanodrs there is a        
dairy-temple of a conical form4 ,the    
milkman who has charge of it must be    
celibate during the tenure of his       
office3 he must sleep in the calves'    
house1 a very flimsy structure with an  
open door and a fire-place that  gives  
little heat3 he may wear only one very  
scanty garment3 he must take  his meals 
sitting on the outer wall which         
surrounds the dairy3 in eating  he may  
not put his hand to his lips1 but must  
throw the food into his  mouth2 and in  
drinking he may not put to his lips the 
leaf which serves as  a cup1 he must    
tilt his head back and pour the liquid  
into his mouth in a  jet from above4    
,with the exception of a single layman1 
who is allowed to  bear the milkman     
company1 but who is also bound to       

celibacy and has a bed  rigged up for   
him in the calves' house1 no other      
person is allowed to go  near this very 
sacred dairy under any pretext whatever4
 ,no wonder that  some years ago the    
dairy was unoccupied and the office of  
milkman stood  vacant4 8,at the present 
time10 says ,dr4 ,rivers1 8a dairyman is
 appointed  about once a year and holds 
office for thirty or forty days only4   
,so far  as ,i could ascertain1 the     
failure to occupy the dairy constantly  
is due to  the very considerable        
hardships and restrictions which have to
 be endured  by the holder of the office
 of dairyman1 and the time is probably  
not far  distant when this dairy1 one of
 the most sacred among the ,todas1 will 
cease altogether to be used407#dh7      
#b4 ,divorce of the ,spiritual from the 
,temporal ,power4      7,m#ac7 ,the     
burdensome observances attached to the  
royal or priestly office  produced their
 natural effect4 ,either men refused to 
accept the office1  which hence tended  

to fall into abeyance2 or accepting it1 
they sank under  its weight into        
spiritless creatures1 cloistered        
recluses1 from whose  nerveless fingers 
the reins of government slipped into the
 firmer grasp of  men who were often    
content to wield the reality of         
sovereignty without its  name4 ,in some 
countries this rift in the supreme power
 deepened into a  total and permanent   
separation of the spiritual and temporal
 powers1 the  old royal house retaining 
their purely religious functions1 while 
the  civil government passed into the   
hands of a younger and more vigorous    
race4    7,m#ad7 ,to take examples4 ,in 
a previous part of this work we saw that
 in  ,cambodia it is often necessary to 
force the kingships of ,fire and ,water 
upon the reluctant successors17#di7 and 
that in ,savage ,island the monarchy    
actually came to an end because at last 
no one could be induced to accept  the  
dangerous distinction47#ej7 ,in some    
parts of ,west ,africa1 when the king   

dies1 a family council is secretly held 
to determine his successor4 ,he on  whom
 the choice falls is suddenly seized1   
bound1 and thrown into the              
fetish-house1 where he is kept in       
durance till he consents to accept the  
crown4 ,sometimes the heir finds means  
of evading the honour which it is       
sought to thrust upon him2 a ferocious  
chief has been known to go about        
constantly armed1 resolute to resist by 
force any attempt to set him on  the    
throne47#ea7 ,the savage ,timmes of     
,sierra ,leone1 who elect their king1   
reserve to themselves the right of      
beating him on the eve of his           
coronation2 and they avail themselves of
 this constitutional privilege  with    
such hearty goodwill that sometimes the 
unhappy monarch does not long  survive  
his elevation to the throne4 ,hence when
 the leading chiefs have a  spite at a  
man and wish to rid themselves of him1  
they elect him king47#eb7  ,formerly1   
before a man was proclaimed king of     

,sierra ,leone1 it used to be  the      
custom to load him with chains and      
thrash him4 ,then the fetters were      
knocked off1 the kingly robe was placed 
on him1 and he received in his  hands   
the symbol of royal dignity1 which was  
nothing but the axe of the              
executioner47#ec7 ,it is not therefore  
surprising to read that in ,sierra      
,leone1 where such customs have         
prevailed1 8except among the ,mandingoes
 and  ,suzees1 few kings are natives of 
the countries they govern4 ,so different
  are their ideas from ours1 that very  
few are solicitous of the honour1 and   
competition is very seldom heard        
of407#ed7 ,another writer on ,sierra    
,leone  tells us that 8the honour of    
reigning1 so much coveted in ,europe1 is
 very  frequently rejected in ,africa1  
on account of the expense attached to   
it1  which sometimes greatly exceeds the
 revenues of the crown407#ee7 ,a        
reluctance to accept the sovereignty in 
the ,ethiopian kingdom of ,gingiro  was 

simulated1 if not really felt1 as we    
learn from the old ,jesuit              
missionaries4 8,they wrap up the dead   
king's body in costly garments1 and     
killing a cow1 put it into the hide2    
then all those who hope to succeed  him1
 being his sons or others of the royal  
blood1 flying from the honour  they     
covet1 abscond and hide themselves in   
the woods4 ,this done1 the  electors1   
who are all great sorcerers1 agree among
 themselves who shall be  king1 and go  
out to seek him1 when entering the woods
 by means of their  enchantments1 they  
say1 a large bird called liber1 as big  
as an eagle1  comes down with mighty    
cries over the place where he is hid1   
and they find  him encompass'd by lyons1
 tygers1 snakes1 and other creatures    
gather'd  about him by witchcraft4 ,the 
elect1 as fierce as those beasts1 rushes
 out  upon those who seek him1 wounding 
and sometimes killing some of them1 to  
prevent being seiz'd4 ,they take all in 
good part1 defending themselves the     

best they can1 till they have seiz'd    
him4 ,thus they carry him away by       
force1 he still struggling and seeming  
to refuse taking upon him the  burthen  
of government1 all which is mere cheat  
and hypocrisy407#ef7    7,m#ae7 ,the    
,mikados of ,japan seem early to have   
resorted to the expedient of            
transferring the honours and burdens of 
supreme power to their infant  children2
 and the rise of the ,tycoons1 long the 
temporal sovereigns of the  country1 is 
traced to the abdication of a certain   
,mikado in favour of his  three-year-old
 son4 ,the sovereignty having been      
wrested by a usurper from  the infant   
prince1 the cause of the ,mikado was    
championed by ,yoritomo1 a  man of      
spirit and conduct1 who overthrew the   
usurper and restored to the  ,mikado the
 shadow1 while he retained for himself  
the substance1 of power4  ,he bequeathed
 to his descendants the dignity he had  
won1 and thus became  the founder of the
 line of ,tycoons4 ,down to the latter  

half of the  sixteenth century the      
,tycoons were active and efficient      
rulers2 but the  same fate overtook them
 which had befallen the ,mikados4       
,immeshed in the  same inextricable web 
of custom and law1 they degenerated into
 mere  puppets1 hardly stirring from    
their palaces and occupied in a         
perpetual  round of empty ceremonies1   
while the real business of government   
was  managed by the council of          
state47#eg7 ,in ,tonquin the monarchy   
ran a similar  course4 ,living like his 
predecessors in effeminacy and sloth1   
the king was  driven from the throne by 
an ambitious adventurer named ,mack1 who
 from a  fisherman had risen to be      
,grand ,mandarin4 ,but the king's       
brother ,tring put  down the usurper and
 restored the king1 retaining1 however1 
for himself  and his descendants the    
dignity of general of all the forces4   
,thenceforward the kings or dovas1      
though invested with the title and  pomp
 of sovereignty1 ceased to govern4      

,while they lived secluded in their     
palaces1 all real political power was   
wielded by the hereditary generals  or  
chovas47#eh7 ,the present king of       
,sikhim1 8like most of his  predecessors
 in the kingship1 is a mere puppet in   
the hands of his crafty  priests1 who   
have made a sort of priest-king of him4 
,they encourage him by  every means in  
their power to leave the government to  
them1 whilst he  devotes all his time to
 the degrading rites of devil-worship1  
and the  ceaseless muttering of         
meaningless jargon1 of which the        
,tibetan form of  ,buddhism chiefly     
consists4 ,they declare that he is a    
saint by birth1 that  he is the direct  
descendant of the greatest king of      
,tibet1 the canonised  ,srongtsan       
,gampo1 who was a contemporary of       
,mahomed in the seventh century  ,a4,d4 
and who first introduced ,buddhism to   
,tibet40 8,this saintly lineage1  which 
secures for the king's person popular   
homage amounting to worship1  is        

probably1 however1 a mere invention of  
the priests to glorify their            
puppet-prince for their own sordid ends4
 ,such devices are common in the        
,east407#ei7 ,the custom regularly      
observed by the ,tahitian kings of      
abdicating on the birth of a son1 who   
was immediately proclaimed sovereign    
and received his father's homage1 may   
perhaps have originated1 like the       
similar custom occasionally practised by
 the ,mikados1 in a wish to shift  to   
other shoulders the irksome burden of   
royalty2 for in ,tahiti as  elsewhere   
the sovereign was subjected to a system 
of vexatious  restrictions47#fj7 ,in    
,mangaia1 another ,polynesian island1   
religious and  civil authority were     
lodged in separate hands1 spiritual     
functions being  discharged by a line of
 hereditary kings1 while the temporal   
government  was entrusted from time to  
time to a victorious war-chief1 whose   
investiture1 however1 had to be         
completed by the king4 ,to the latter   

were  assigned the best lands1 and he   
received daily offerings of the choicest
  food47#fa7 ,the ,mikado and ,tycoon of
 ,japan had their counterparts in the   
,roko ,tui and ,vunivalu of ,fiji4 ,the 
,roko ,tui was the ,reverend or ,sacred 
,king4 ,the ,vunivalu was the ,root of  
,war or ,war ,king4 ,in one kingdom a   
certain ,thakambau1 who was the ,war    
,king1 kept all power in his own hands1 
but in a neighbouring kingdom the real  
ruler was the ,sacred ,king47#fb7       
,similarly in ,tonga1 besides the civil 
king or ,how1 whose right to the  throne
 was partly hereditary and partly       
derived from his warlike  reputation and
 the number of his fighting men1 there  
was a great divine  chief called        
,tooitonga or 8,chief of ,tonga10 who   
ranked above the king  and the other    
chiefs in virtue of his supposed descent
 from one of the  chief gods4 ,once a   
year the first-fruits of the ground were
 offered to him  at a solemn ceremony1  
and it was believed that if these       

offerings were not  made the vengeance  
of the gods would fall in a signal      
manner on the  people4 ,peculiar forms  
of speech1 such as were applied to no   
one else1  were used in speaking of him1
 and everything that he chanced to touch
  became sacred or tabooed4 ,when he and
 the king met1 the monarch had to sit   
down on the ground in token of respect  
until his holiness had passed by4  ,yet 
though he enjoyed the highest veneration
 by reason of his divine  origin1 this  
sacred personage possessed no political 
authority1 and if he  ventured to meddle
 with affairs of state it was at the    
risk of receiving a  rebuff from the    
king1 to whom the real power belonged1  
and who finally  succeeded in ridding   
himself of his spiritual rival47#fc7    
,the king of the  ,getae regularly      
shared his power with a priest1 whom his
 subjects called a  god4 ,this divine   
man led a solitary life in a cave on a  
holy mountain1  seeing few people but   
the king and his attendants4 ,his       

counsels added much  to the king's      
influence with his subjects1 who        
believed that he was  thereby enabled to
 impart to them the commands and        
admonitions of the  gods47#fd7 ,at      
,athens the kings degenerated into      
little more than sacred  functionaries  
and it is said that the institution of  
the new office of  ,polemarch or ,war   
,lord was rendered necessary by their   
growing  effeminacy47#fe7 ,american     
examples of the partition of authority  
between a  king and a pope have already 
been cited from the early history of    
,mexico  and ,colombia47#ff7    7,m#af7 
,in some parts of western ,africa two   
kings reign side by side1 a  fetish or  
religious king and a civil king1 but the
 fetish king is really  supreme4 ,he    
controls the weather and so forth1 and  
can put a stop to  everything4 ,when he 
lays his red staff on the ground1 no one
 may pass that  way4 ,this division of  
power between a sacred and a secular    
ruler is to be  met with wherever the   

true negro culture has been left        
unmolested1 but  where the negro form of
 society has been disturbed1 as in      
,dahomey and  ,ashantee1 there is a     
tendency to consolidate the two powers  
in a single  king47#fg7 ,thus1 for      
example1 there used to be a fetish king 
at ,new ,calabar  who ranked above the  
ordinary king in all native matters1    
whether  religious or civil1 and always 
walked in front of him on public        
occasions1  attended by a slave who held
 an umbrella over his head4 ,his opinion
  carried great weight47#fh7 ,the office
 and the causes which led to its        
extinction are thus described by a      
missionary who spent many years in      
,calabar3 8,the worship of the people is
 now given especially to their  various 
idems1 one of which1 called ,ndem ,efik1
 is a sort of tutelary  deity of the    
country4 ,an individual was appointed to
 take charge of this  object of worship1
 who bore the name of ,king ,calabar2   
and likely1 in  bypast times1 possessed 

the power indicated by the title1 being 
both king  and priest4 ,he had as a     
tribute the skins of all leopards       
killed1 and  should a slave take refuge 
in his shrine he belonged to ,ndem      
,efik4 ,the  office1 however1 imposed   
certain restrictions on its occupant4   
,he1 for  instance1 could not partake of
 food in the presence of any one1 and he
 was  prohibited from engaging in       
traffic4 ,on account of these and other 
disabilities1 when the last holder of   
the office died1 a poor old man of  the 
,cobham family1 no successor was found  
for him1 and the priesthood has  become 
extinct407#fi7 ,one of the practical    
inconveniences of such an office  is    
that the house of the fetish king enjoys
 the right of sanctuary1 and so  tends  
to become little better than a rookery  
of bad characters4 ,thus on  the ,grain 
,coast of ,west ,africa the fetish king 
or ,bodio1 as he is called1  8exercises 
the functions of a high-priest1 and is  
regarded as protector of  the whole     

nation4 ,he lives in a house provided   
for him by the people1 and  takes care  
of the national fetiches4 ,he enjoys    
some immunities in virtue  of his       
office1 but is subject to certain       
restrictions which more than            
counterbalance his privileges4 ,his     
house is a sanctum to which culprits    
may betake themselves without the danger
 of being removed by any one  except by 
the ,bodio himself407#gj7 ,one of these 
,bodios resigned office  because of the 
sort of people who quartered themselves 
on him1 the cost of  feeding them1 and  
the squabbles they had among themselves4
 ,he led a  cat-and-dog life with them  
for three years4 ,then there came a man 
with  homicidal mania varied by         
epileptic fits2 and soon afterwards the 
spiritual shepherd retired into private 
life1 but not before he had lost  an ear
 and sustained other bodily injury in a 
personal conflict with this  very black 
sheep47#ga7    7,m#ag7 ,at ,porto ,novo 
there used to be1 in addition to the    

ordinary monarch1  a ,king of the       
,night1 who reigned during the hours of 
darkness from sunset  to sunrise4 ,he   
might not shew himself in the street    
after the sun was up4  ,his duty was to 
patrol the streets with his satellites  
and to arrest all  whom he found abroad 
after a certain hour4 ,each band of his 
catchpoles was  led by a man who went   
about concealed from head to foot under 
a conical  casing of straw and blew     
blasts on a shell which caused every one
 that  heard it to shudder4 ,the ,king  
of the ,night never met the ordinary    
king  except on the first and last days 
of their respective reign2 for each of  
them invested the other with office and 
paid him the last honours at            
death47#gb7 ,with this ,king of the     
,night at ,porto ,novo we may compare a 
certain king of ,hawaii who was so very 
sacred that no man might see him1  even 
accidentally1 by day under pain of      
death2 he only shewed himself by        
night47#gc7    7,m#ah7 ,in some parts of

 the ,east ,indian island of ,timor we  
meet with a  partition of power like    
that which is represented by the civil  
king and  the fetish king of western    
,africa4 ,some of the ,timorese tribes  
recognise  two rajahs1 the ordinary or  
civil rajah1 who governs the people1 and
 the  fetish or taboo rajah 7radja      
pomali71 who is charged with the control
 of  everything that concerns the earth 
and its products4 ,this latter ruler has
  the right of declaring anything taboo2
 his permission must be obtained  before
 new land may be brought under          
cultivation1 and he must perform        
certain necessary ceremonies when the   
work is being carried out4 ,if  drought 
or blight threatens the crops1 his help 
is invoked to save them4  ,though he    
ranks below the civil rajah1 he         
exercises a momentous influence  on the 
course of events1 for his secular       
colleague is bound to consult him  in   
all important matters4 ,in some of the  
neighbouring islands1 such as  ,rotti   

and eastern ,flores1 a spiritual ruler  
of the same sort is recognised  under   
various native names1 which all mean    
8lord of the ground407#gd7  ,similarly  
in the ,mekeo district of ,british ,new 
,guinea there is a double               
chieftainship4 ,the people are divided  
into two groups according to  families1 
and each of the groups has its chief4   
,one of the two is the war  chief1 the  
other is the taboo 7afu7 chief4 ,the    
office of the latter is  hereditary2 his
 duty is to impose a taboo on any of the
 crops1 such as the  coco-nuts and areca
 nuts1 whenever he thinks it desirable  
to prohibit  their use4 ,in his office  
we may perhaps detect the beginning of a
 priestly  dynasty1 but as yet his      
functions appear to be more magical than
  religious1 being concerned with the   
control of the harvests rather than     
with the propitiation of higher powers4 
,the members of another family are      
bound to see to it that the taboo       
imposed by the chief is strictly        

observed4 ,for this purpose some        
fourteen or fifteen men of the family   
form  a sort of constabulary4 ,every    
evening they go round the village armed 
with  clubs and disguised with masks or 
leaves4 ,all the time they are in office
  they are forbidden to live with their 
wives and even to look at a woman4      
,hence women may not quit their houses  
while the men are going their  rounds4  
,further1 the constables on duty are    
prohibited from chewing betel  nut and  
drinking coco-nut water1 lest the areca 
and coco-nuts should not  grow4 ,when   
there is a good show of nuts1 the taboo 
chief proclaims that on  a certain day  
the restriction will come to an         
end47#ge7 ,in ,ponape1 one of  the      
,caroline ,islands1 the kingship is     
elective within the limits of the  blood
 royal1 which runs in the female line1  
so that the sovereignty passes          
backwards and forwards between families 
which we1 reckoning descent in the  male
 line1 should regard as distinct4 ,the  

chosen monarch must be in  possession of
 certain secrets4 ,he must know the     
places where the sacred  stones are     
kept1 on which he has to seat himself4  
,he must understand the  holy words and 
prayers of the liturgy1 and after his   
election he must  recite them at the    
place of the sacred stones4 ,but he     
enjoys only the  honours of his office2 
the real powers of government are in the
 hands of  his prime-minister or        
vizier47#gf7            ,,chapter ,,ii4 
,,the ,,perils ,,of ,,the ,,soul4       
#a4 ,the ,soul as a ,mannikin4          
7,m#ai7 ,the foregoing examples have    
taught us that the office of a sacred   
king or priest is often hedged in by a  
series of burdensome restrictions  or   
taboos1 of which a principal purpose    
appears to be to preserve the life  of  
the divine man for the good of his      
people4 ,but if the object of the       
taboos is to save his life1 the question
 arises1 ,how is their observance       
supposed to effect this end8 ,to        

understand this we must know the nature 
of  the danger which threatens the      
king's life1 and which it is the        
intention  of these curious restrictions
 to guard against4 ,we must1 therefore1 
ask3  ,what does early man understand by
 death8 ,to what causes does he         
attribute  it8 ,and how does he think it
 may be guarded against8    7,m#bj7 ,as 
the savage commonly explains the        
processes of inanimate nature by        
supposing that they are produced by     
living beings working in or behind the  
phenomena1 so he explains the phenomena 
of life itself4 ,if an animal lives  and
 moves1 it can only be1 he thinks1      
because there is a little animal  inside
 which moves it3 if a man lives and     
moves1 it can only be because he  has a 
little man or animal inside who moves   
him4 ,the animal inside the  animal1 the
 man inside the man1 is the soul4 ,and  
as the activity of an  animal or man is 
explained by the presence of the soul1  
so the repose of  sleep or death is     

explained by its absence2 sleep or      
trance being the  temporary1 death being
 the permanent absence of the soul4     
,hence if death  be the permanent       
absence of the soul1 the way to guard   
against it is  either to prevent the    
soul from leaving the body1 or1 if it   
does depart1  to ensure that it shall   
return4 ,the precautions adopted by     
savages to  secure one or other of these
 ends take the form of certain          
prohibitions or  taboos1 which are      
nothing but rules intended to ensure    
either the  continued presence or the   
return of the soul4 ,in short1 they are 
life-preservers or life-guards4 ,these  
general statements will now be          
illustrated by examples4    7,m#ba7     
,addressing some ,australian blacks1 a  
,european missionary said1 8,i am  not  
one1 as you think1 but two40 ,upon this 
they laughed4 8,you may laugh as  much  
as you like10 continued the missionary1 
8,i tell you that ,i am two in  one2    
this great body that you see is one2    

within that there is another  little one
 which is not visible4 ,the great body  
dies1 and is buried1 but  the little    
body flies away when the great one      
dies40 ,to this some of the  blacks     
replied1 8,yes1 yes4 ,we also are two1  
we also have a little body  within the  
breast40 ,on being asked where the      
little body went after death1  some said
 it went behind the bush1 others said it
 went into the sea1 and  some said they 
did not know47#gg7 ,the ,hurons thought 
that the soul had a  head and body1 arms
 and legs2 in short1 that it was a      
complete little  model of the man       
himself47#gh7 ,the ,esquimaux believe   
that 8the soul  exhibits the same shape 
as the body it belongs to1 but is of a  
more subtle  and ethereal nature407#gi7 
,according to the ,nootkas of ,british  
,columbia the  soul has the shape of a  
tiny man2 its seat is the crown of the  
head4 ,so  long as it stands erect1 its 
owner is hale and hearty2 but when from 
any  cause it loses its upright         

position1 he loses his senses47#hj7     
,among the  ,indian tribes of the ,lower
 ,fraser ,river1 man is held to have    
four souls1  of which the principal one 
has the form of a mannikin1 while the   
other  three are shadows of it47#ha7    
,the ,malays conceive the human soul    
7semangat7 as a little man1 mostly      
invisible and of the bigness of a       
thumb1 who corresponds exactly in shape1
 proportion1 and even in  complexion to 
the man in whose body he resides4 ,this 
mannikin is of a thin  unsubstantial    
nature1 though not so impalpable but    
that it may cause  displacement on      
entering a physical object1 and it can  
flit quickly from  place to place2 it is
 temporarily absent from the body in    
sleep1 trance1  and disease1 and        
permanently absent after death47#hb7    
7,m#bb7 ,the ancient ,egyptians believed
 that every man has a soul 7ka7  which  
is his exact counterpart or double1 with
 the same features1 the same  gait1 even
 the same dress as the man himself4     

,many of the monuments dating  from the 
eighteenth century onwards represent    
various kings appearing  before         
divinities1 while behind the king stands
 his soul or double1  portrayed as a    
little man with the king's features4    
,some of the reliefs in  the temple at  
,luxor illustrate the birth of ,king    
,amenophis ,,iii4 ,while the            
queen-mother is being tended by two     
goddesses acting as midwives1 two  other
 goddesses are bringing away two figures
 of new-born children1 only  one of     
which is supposed to be a child of flesh
 and blood3 the  inscriptions engraved  
above their heads shew that1 while the  
first is  ,amenophis1 the second is his 
soul or double4 ,and as with kings and  
queens1  so it was with common men and  
women4 ,whenever a child was born1 there
 was  born with him a double which      
followed him through the various stages 
of  life2 young while he was young1 it  
grew to maturity and declined along     
with him4 ,and not only human beings1   

but gods and animals1 stones and  trees1
 natural and artificial objects1        
everybody and everything had its  own   
soul or double4 ,the doubles of oxen and
 sheep were the duplicates of  the      
original oxen or sheep2 the doubles of  
linen or beds1 of chairs or  knives1 had
 the same form as the real linen1 beds1 
chairs1 and knives4 ,so  thin and subtle
 was the stuff1 so fine and delicate the
 texture of these  doubles1 that they   
made no impression on ordinary eyes4    
,only certain  classes of priests or    
seers were enabled by natural gifts or  
special  training to perceive the       
doubles of the gods1 and to win from    
them a  knowledge of the past and the   
future4 ,the doubles of men and things  
were  hidden from sight in the ordinary 
course of life2 still1 they sometimes   
flew out of the body endowed with colour
 and voice1 left it in a kind of        
trance1 and departed to manifest        
themselves at a distance47#hc7          
7,m#bc7 ,so exact is the resemblance of 

the mannikin to the man1 in other       
words1 of the soul to the body1 that1 as
 there are fat bodies and thin  bodies1 
so there are fat souls and thin         
souls27#hd7 as there are heavy  bodies  
and light bodies1 long bodies and short 
bodies1 so there are heavy  souls and   
light souls1 long souls and short souls4
 ,the people of ,nias 7an  island to the
 west of ,sumatra7 think that every man1
 before he is born1 is  asked how long  
or how heavy a soul he would like1 and a
 soul of the  desired weight or length  
is measured out to him4 ,the heaviest   
soul ever  given out weighs about ten   
grammes4 ,the length of a man's life is 
proportioned to the length of his soul2 
children who die young had short        
souls47#he7 ,the ,fijian conception of  
the soul as a tiny human being comes    
clearly out in the customs observed at  
the death of a chief among the  ,nakelo 
tribe4 ,when a chief dies1 certain men1 
who are the hereditary  undertakers1    
call him1 as he lies1 oiled and         

ornamented1 on fine mats1  saying1      
8,rise1 sir1 the chief and let us be    
going4 ,the day has come over  the      
land40 ,then they conduct him to the    
river side1 where the ghostly  ferryman 
comes to ferry ,nakelo ghosts across the
 stream ,as they thus  attend the chief 
on his last journey1 they hold their    
great fans close to  the ground to      
shelter him1 because1 as one of them    
explained to a  missionary1 8,his soul  
is only a little child407#hf7 ,people in
 the ,punjaub  who tattoo themselves    
believe that at death the soul1 8the    
little entire  man or woman0 inside the 
mortal frame1 will go to heaven blazoned
 with the  same tattoo patterns which   
adorned the body in life47#hg7          
,sometimes1  however1 as we shall see1  
the human soul is conceived not in human
 but in  animal form4           #b4     
,absence and ,recall of the ,soul4      
7,m#bd7 ,the soul is commonly supposed  
to escape by the natural openings of    
the body1 especially the mouth and      

nostrils4 ,hence in ,celebes they       
sometimes fasten fishhooks to a sick    
man's nose1 navel1 and feet1 so that  if
 his soul should try to escape it may be
 hooked and held fast47#hh7 ,a  ,turik  
on the ,baram ,river1 in ,borneo1       
refused to part with some hook-like     
stones1 because they1 as it were1 hooked
 his soul to his body1 and so  prevented
 the spiritual portion of him from      
becoming detached from the              
material47#hi7 ,when a ,sea ,dyak       
sorcerer or medicine-man is initiated1  
his  fingers are supposed to be         
furnished with fish-hooks1 with which he
 will  thereafter clutch the human soul 
in the act of flying away1 and restore  
it  to the body of the sufferer47#ij7   
,but hooks1 it is plain1 may be used to 
catch the souls of enemies as well as of
 friends4 ,acting on this principle     
head-hunters in ,borneo hang wooden     
hooks beside the skulls of their slain  
enemies in the belief that this helps   
them on their forays to hook in  fresh  

heads47#ia7 ,when an epidemic is raging1
 the ,goajiro ,indians of  ,colombia    
attribute it to an evil spirit1 it may  
be the prowling ghost of  an enemy4 ,so 
they hang strings furnished with hooks  
from the roofs of  their huts and from  
all the trees in the neighbourhood1 in  
order that the  demon or ghost may be   
caught on a hook and thus rendered      
powerless to harm  them47#ib7 ,similarly
 the ,calchaquis ,indians to the west of
 ,paraguay used to  plant arrows in the 
ground about a sick man to keep death   
from getting at  him47#ic7 ,one of the  
implements of a ,haida medicine-man is a
 hollow bone1  in which he bottles up   
departing souls1 and so restores them to
 their  owners47#id7 ,when any one yawns
 in their presence the ,hindoos always  
snap  their thumbs1 believing that this 
will hinder the soul from issuing       
through the open mouth47#ie7 ,the       
,marquesans used to hold the mouth and  
nose  of a dying man1 in order to keep  
him in life by preventing his soul from 

escaping27#if7 the same custom is       
reported of the ,new ,caledonians27#ig7 
and  with the like intention the        
,bagobos of the ,philippine ,islands put
 rings of  brass wire on the wrists or  
ankles of their sick47#ih7 ,on the other
 hand1  the ,itonamas in ,south ,america
 seal up the eyes1 nose1 and mouth of a 
dying  person1 in case his ghost should 
get out and carry off others27#ii7 and  
for  a similar reason the people of     
,nias1 who fear the spirits of the      
recently  deceased and identify them    
with the breath1 seek to confine the    
vagrant  soul in its earthly tabernacle 
by bunging up the nose or tying up the  
jaws  of the corpse47#ajj7 ,before      
leaving a corpse the ,wakelbura in      
,australia  used to place hot coals in  
its ears in order to keep the ghost in  
the  body1 until they had got such a    
good start that he could not overtake   
them47#aja7 ,esquimaux mourners plug    
their nostrils with deerskin1 hair1 or  
hay for several days17#ajb7 probably to 

prevent their souls from following  that
 of their departed friend2 the custom is
 especially incumbent on the  persons   
who dress the corpse47#ajc7 ,in southern
 ,celebes1 to hinder the  escape of a   
woman's soul at childbirth1 the nurse   
ties a band as tightly  as possible     
round the body of the expectant         
mother47#ajd7 ,the  ,minangkabauers of  
,sumatra observe a similar custom2 a    
skein of thread or a  string is         
sometimes fastened round the wrist or   
loins of a woman in  childbed1 so that  
when her soul seeks to depart in her    
hour of travail it  may find the egress 
barred47#aje7 ,among the ,kayans of     
,borneo illness is  attributed to the   
absence of the soul2 so when a man has  
been ill and is  well again1 he attempts
 to prevent his soul from departing     
afresh4 ,for  this purpose he ties the  
truant into his body by fastening round 
his wrist  a piece of string on which a 
lukut1 or antique bead1 is threaded2 for
 a  magical virtue appears to be        

ascribed to such beads4 ,but lest the   
string  and the bead should be broken   
and lost1 he will sometimes tattoo the  
pattern of the bead on his wrist1 and   
this is found to answer the purpose  of 
tethering his soul quite as well47#ajf7 
,again1 the ,koryak of  ,north-,eastern 
,asia fancy that if there are two sick  
people in a house and  one of them is at
 the last extremity1 the soul of the    
other is apt to be  lured away by the   
soul of the dying man2 hence in order to
 hinder its  departure they tie the     
patient's neck by a string to the bands 
of the  sleeping-tent and recite a charm
 over the string so that it may be sure 
to  detain the soul47#ajg7 ,and lest the
 soul of a babe should escape and be    
lost as soon as it is born1 the ,alfoors
 of ,celebes1 when a birth is about  to 
take place1 are careful to close every  
opening in the house1 even the  keyhole2
 and they stop up every chink and cranny
 in the walls4 ,also they  tie up the   
mouths of all animals inside and outside

 the house1 for fear  one of them might 
swallow the child's soul4 ,for a similar
 reason all  persons present in the     
house1 even the mother herself1 are     
obliged to keep  their mouths shut the  
whole time the birth is taking place4   
,when the  question was put1 ,why they  
did not hold their noses also1 lest the 
child's  soul should get into one of    
them8 the answer was that breath being  
exhaled  as well as inhaled through the 
nostrils1 the soul would be expelled    
before  it could have time to settle    
down47#ajh7 ,popular expressions in the 
language of civilised peoples1 such as  
to have one's heart in one's mouth1  or 
the soul on the lips or in the nose1    
shew how natural is the idea that  the  
life or soul may escape by the mouth or 
nostrils47#aji7    7,m#be7 ,often the   
soul is conceived as a bird ready to    
take flight4 ,this  conception has      
probably left traces in most            
languages17#aaj7 and it lingers  as a   
metaphor in poetry4 ,but what is        

metaphor to a modern ,european poet  was
 sober earnest to his savage ancestor1  
and is still so to many people4  ,the   
,bororos of ,brazil fancy that the human
 soul has the shape of a bird1  and     
passes in that shape out of the body in 
dreams47#aaa7 ,according to the         
,bilqula or ,bella ,coola ,indians of   
,british ,columbia the soul dwells in   
the  nape of the neck and resembles a   
bird enclosed in an egg4 ,if the shell  
breaks and the soul flies away1 the man 
must die4 ,if he swoons or becomes      
crazed1 it is because his soul has flown
 away without breaking its shell4  ,the 
shaman can hear the buzzing of its      
wings1 like the buzz of a mosquito1  as 
the soul flits past2 and he may catch   
and replace it in the nape of its       
owner's neck47#aab7 ,a ,melanesian      
wizard in ,lepers' ,island has been     
known to  send out his soul in the form 
of an eagle to pursue a ship and learn  
the  fortunes of some natives who were  
being carried off in it47#aac7 ,the soul

  of ,aristeas of ,proconnesus was seen 
to issue from his mouth in the shape  of
 a raven47#aad7 ,there is a popular     
opinion in ,bohemia that the parting    
soul comes forth from the mouth like a  
white bird47#aae7 ,the ,malays carry    
out the conception of the bird-soul in a
 number of odd ways4 ,if the soul  is a 
bird on the wing1 it may be attracted by
 rice1 and so either  prevented from    
taking wing or lured back again from its
 perilous flight4  ,thus in ,java when a
 child is placed on the ground for the  
first time 7a  moment which uncultured  
people seem to regard as especially     
dangerous71 it  is put in a hen-coop and
 the mother makes a clucking sound1 as  
if she were  calling hens47#aaf7        
,amongst the ,battas of ,sumatra1 when a
 man returns from  a dangerous          
enterprise1 grains of rice are placed on
 his head1 and these  grains are called 
padiruma tondi1 that is1 8means to make 
the soul  7tondi7 stay at home40 ,in    
,java also rice is placed on the head of

  persons who have escaped a great      
danger or have returned home            
unexpectedly  after it had been supposed
 that they were lost47#aag7 ,similarly  
in the  district of ,sintang in ,west   
,borneo1 if any one has had a great     
fright1 or  escaped a serious peril1 or 
comes back after a long and dangerous   
journey1  or has taken a solemn oath1   
the first thing that his relations or   
friends  do is to strew yellow rice on  
his head1 mumbling1 8,cluck6 cluck6     
soul60  7koer1 koer1 semangat74 ,and    
when a person1 whether man1 woman1 or   
child1  has fallen out of a house or off
 a tree1 and has been brought home1 his 
wife or other kinswoman goes as speedily
 as possible to the spot where the      
accident happened1 and there strews     
rice1 which has been coloured yellow1   
while she utters the words1 8,cluck6    
cluck6 soul6 ,so-and-so is in his house 
again4 ,cluck6 cluck6 soul60 ,then she  
gathers up the rice in a basket1        
carries it to the sufferer1 and drops   

the grains from her hand on his  head1  
saying again1 8,cluck6 cluck6           
soul607#aah7 ,here the intention clearly
  is to decoy back the loitering        
bird-soul and replace it in the head of 
its  owner4 ,in southern ,celebes they  
think that a bridegroom's soul is apt to
  fly away at marriage1 so coloured rice
 is scattered over him to induce it  to 
stay4 ,and1 in general1 at festivals in 
,south ,celebes rice is strewed on  the 
head of the person in whose honour the  
festival is held1 with the  object of   
detaining his soul1 which at such times 
is in especial danger of  being lured   
away by envious demons47#aai7 ,for      
example1 after a successful  war the    
welcome to the victorious prince takes  
the form of strewing him  with roasted  
and coloured rice 8to prevent his       
life-spirit1 as if it were  a bird1 from
 flying out of his body in consequence  
of the envy of evil  spirits407#abj7 ,in
 ,central ,celebes1 when a party of     
head-hunters returns  from a successful 

expedition1 a woman scatters rice on    
their heads for a  similar              
purpose47#aba7 ,among the               
,minangkabauers of ,sumatra the old rude
  notions of the soul seem to be dying  
out4 ,nowadays most of the people hold  
that the soul1 being immaterial1 has no 
shape or form4 ,but some of the         
sorcerers assert that the soul goes and 
comes in the shape of a tiny man4       
,others are of opinion that it does so  
in the form of a fly2 hence they  make  
food ready to induce the absent soul to 
come back1 and the first fly  that      
settles on the food is regarded as the  
returning truant4 ,but in  native poetry
 and popular expressions there are      
traces of the belief that  the soul     
quits the body in the form of a         
bird47#abb7    7,m#bf7 ,the soul of a   
sleeper is supposed to wander away from 
his body and  actually to visit the     
places1 to see the persons1 and to      
perform the acts  of which he dreams4   
,for example1 when an ,indian of ,brazil

 or ,guiana wakes  up from a sound      
sleep1 he is firmly convinced that his  
soul has really  been away hunting1     
fishing1 felling trees1 or whatever else
 he has dreamed  of doing1 while all the
 time his body has been lying motionless
 in his  hammock4 ,a whole ,bororo      
village has been thrown into a panic and
 nearly  deserted because somebody had  
dreamed that he saw enemies stealthily  
approaching it4 ,a ,macusi ,indian in   
weak health1 who dreamed that his       
employer had made him haul the canoe up 
a series of difficult cataracts1        
bitterly reproached his master next     
morning for his want of consideration   
in thus making a poor invalid go out and
 toil during the night47#abc7 ,the      
,indians of the ,gran ,chaco are often  
heard to relate the most incredible     
stories as things which they have       
themselves seen and heard2 hence        
strangers who do not know them          
intimately say in their haste that these
  ,indians are liars4 ,in point of fact 

the ,indians are firmly convinced of    
the truth of what they relate2 for these
 wonderful adventures are simply  their 
dreams1 which they do not distinguish   
from waking realities47#abd7    7,m#bg7 
,now the absence of the soul in sleep   
has its dangers1 for if from  any cause 
the soul should be permanently detained 
away from the body1 the  person thus    
deprived of the vital principle must    
die47#abe7 ,there is a  ,german belief  
that the soul escapes from a sleeper's  
mouth in the form of  a white mouse or a
 little bird1 and that to prevent the   
return of the bird  or animal would be  
fatal to the sleeper47#abf7 ,hence in   
,transylvania they  say that you should 
not let a child sleep with its mouth    
open1 or its soul  will slip out in the 
shape of a mouse1 and the child will    
never wake47#abg7  ,many causes may     
detain the sleeper's soul4 ,thus1 his   
soul may meet the  soul of another      
sleeper and the two souls may fight2 if 
a ,guinea negro  wakens with sore bones 

in the morning1 he thinks that his soul 
has been  thrashed by another soul in   
sleep47#abh7 ,or it may meet the soul of
 a  person just deceased and be carried 
off by it2 hence in the ,aru ,islands   
the inmates of a house will not sleep   
the night after a death has taken  place
 in it1 because the soul of the deceased
 is supposed to be still in  the house  
and they fear to meet it in a           
dream47#abi7 ,similarly among the       
,upper ,thompson ,indians of ,british   
,columbia1 the friends and neighbours   
who  gathered in a house after a death  
and remained there till the burial was  
over were not allowed to sleep1 lest    
their souls should be drawn away by  the
 ghost of the deceased or by his        
guardian spirit47#acj7 ,the ,lengua     
,indians of the ,gran ,chaco hold that  
the vagrant spirits of the dead may     
come to life again if only they can take
 possession of a sleeper's body  during 
the absence of his soul in dreams4      
,hence1 when the shades of night  have  

fallen1 the ghosts of the departed      
gather round the villages1  watching for
 a chance to pounce on the bodies of    
dreamers and to enter  into them through
 the gateway of the breast47#aca7       
,again1 the soul of the  sleeper may be 
prevented by an accident or by physical 
force from  returning to his body4 ,when
 a ,dyak dreams of falling into the     
water1 he  supposes that this accident  
has really befallen his spirit1 and he  
sends  for a wizard1 who fishes for the 
spirit with a hand-net in a basin of    
water till he catches it and restores it
 to its owner47#acb7 ,the ,santals  tell
 how a man fell asleep1 and growing very
 thirsty1 his soul1 in the  form of a   
lizard1 left his body and entered a     
pitcher of water to drink4  ,just then  
the owner of the pitcher happened to    
cover it2 so the soul could  not return 
to the body and the man died4 ,while his
 friends were preparing  to burn the    
body some one uncovered the pitcher to  
get water4 ,the lizard  thus escaped and

 returned to the body1 which immediately
 revived2 so the  man rose up and asked 
his friends why they were weeping4 ,they
 told him  they thought he was dead and 
were about to burn his body4 ,he said he
 had  been down a well to get water1 but
 had found it hard to get out and had   
just returned4 ,so they saw it          
all47#acc7 ,a similar story is reported 
from  ,transylvania as follows4 ,in the 
account of a witch's trial at ,mhlbach  
in  the eighteenth century it is said   
that a woman had engaged two men to work
  in her vineyard4 ,after noon they all 
lay down to rest as usual4 ,an hour     
later the men got up and tried to waken 
the woman1 but could not4 ,she lay      
motionless with her mouth wide open4    
,they came back at sunset and still  she
 lay like a corpse4 ,just at that moment
 a big fly came buzzing past1  which one
 of the men caught and shut up in his   
leathern pouch4 ,then they  tried again 
to waken the woman1 but could not4      
,afterwards they let out the  fly2 it   

flew straight into the woman's mouth and
 she awoke4 ,on seeing this  the men had
 no further doubt that she was a        
witch47#acd7    7,m#bh7 ,it is a common 
rule with primitive people not to waken 
a sleeper1  because his soul is away and
 might not have time to get back2 so if 
the  man wakened without his soul1 he   
would fall sick4 ,if it is absolutely   
necessary to rouse a sleeper1 it must be
 done very gradually1 to allow the  soul
 time to return47#ace7 ,a ,fijian in    
,matuku1 suddenly wakened from a nap  by
 somebody treading on his foot1 has been
 heard bawling after his soul  and      
imploring it to return4 ,he had just    
been dreaming that he was far away  in  
,tonga1 and great was his alarm on      
suddenly wakening to find his body in   
,matuku4 ,death stared him in the face  
unless his soul could be induced to     
speed at once across the sea and        
reanimate its deserted tenement4 ,the   
man  would probably have died of fright 
if a missionary had not been at hand to 

allay his terror47#acf7 ,some ,brazilian
 ,indians explain the headache from     
which a man sometimes suffers after a   
broken sleep by saying that his soul  is
 tired with the exertions it made to    
return quickly to the body47#acg7 ,a    
,highland story1 told to ,hugh ,miller  
on the picturesque shores of ,loch      
,shin1 well illustrates the haste made  
by the soul to regain its body when  the
 sleeper has been prematurely roused by 
an indiscreet friend4 ,two young  men   
had been spending the early part of a   
warm summer day in the open air1  and   
sat down on a mossy bank to rest4 ,hard 
by was an ancient ruin  separated from  
the bank on which they sat only by a    
slender runnel1 across  which there lay1
 immediately over a miniature cascade1 a
 few withered  stalks of grass4         
8,overcome by the heat of the day1 one  
of the young men  fell asleep2 his      
companion watched drowsily beside him2  
when all at once  the watcher was       
aroused to attention by seeing a little 

indistinct form1  scarce larger than a  
humble-bee1 issue from the mouth of the 
sleeping man1  and1 leaping upon the    
moss1 move downwards to the runnel1     
which it crossed  along the withered    
grass stalks1 and then disappeared among
 the  interstices of the ruin4 ,alarmed 
by what he saw1 the watcher hastily     
shook  his companion by the shoulder1   
and awoke him2 though1 with all his     
haste1  the little cloud-like creature1 
still more rapid in its movements1      
issued  from the interstice into which  
it had gone1 and1 flying across the     
runnel1  instead of creeping along the  
grass stalks and over the sward1 as     
before1  it re-entered the mouth of the 
sleeper1 just as he was in the act of   
awakening4 #8,what is the matter with   
you8' said the watcher1 greatly         
alarmed1 #8what ails you8' #8,nothing   
ails me1' replied the other2 #8but you  
have robbed me of a most delightful     
dream4 ,i dreamed ,i was walking through
  a fine rich country1 and came at      

length to the shores of a noble river2  
and1 just where the clear water went    
thundering down a precipice1 there  was 
a bridge all of silver1 which ,i        
crossed2 and then1 entering a noble     
palace on the opposite side1 ,i saw     
great heaps of gold and jewels2 and ,i  
was just going to load myself with      
treasure1 when you rudely awoke me1 and 
,i lost all4' 07#ach7    7,m#bi7 ,still 
more dangerous is it in the opinion of  
primitive man to move a  sleeper or     
alter his appearance1 for if this were  
done the soul on its  return might not  
be able to find or recognise its body1  
and so the person  would die4 ,the      
,minangkabauers of ,sumatra deem it     
highly improper to  blacken or dirty the
 face of a sleeper1 lest the absent soul
 should shrink  from re-entering a body 
thus disfigured47#aci7 ,patani ,malays  
fancy that if  a person's face be       
painted while he sleeps1 the soul which 
has gone out of  him will not recognise 
him1 and he will sleep on till his face 

is  washed47#adj7 ,in ,bombay it is     
thought equivalent to murder to change  
the  aspect of a sleeper1 as by painting
 his face in fantastic colours or       
giving moustaches to a sleeping woman4  
,for when the soul returns it will  not 
know its own body and the person will   
die47#ada7 ,the ,coreans are of  opinion
 that in sleep 8the soul goes out of the
 body1 and that if a piece  of paper is 
put over the face of the sleeper he will
 surely die1 for his  soul cannot find  
its way back into him again407#adb7 ,the
 ,servians believe  that the soul of a  
sleeping witch often leaves her body in 
the form of a  butterfly4 ,if during its
 absence her body be turned round1 so   
that her  feet are placed where her head
 was before1 the butterfly soul will not
  find its way back into her body       
through the mouth1 and the witch will   
die47#adc7 ,the ,esthonians of the      
island of ,oesel think that the gusts   
which  sweep up all kinds of trifles    
from the ground and whirl them along are

 the  souls of old women1 who have gone 
out in this shape to seek what they can 
find4 ,meantime the beldame's body lies 
as still as a stone1 and if you  turn it
 round her soul will never be able to   
enter it again1 until you  have replaced
 the body in its original position4 ,you
 can hear the soul  whining and         
whimpering till it has found the right  
aperture47#add7  ,similarly in ,livonia 
they think that when the soul of a      
were-wolf is out  on his hateful        
business1 his body lies like dead2 and  
if meanwhile the  body were accidentally
 moved1 the soul would never more find  
its way into  it1 but would remain in   
the body of a wolf till death47#ade7 ,in
 the  picturesque but little known      
,black ,mountain of southern ,france1   
which  forms a sort of link between the 
,pyrenees and the ,cevennes1 they tell  
how  a woman1 who had long been         
suspected of being a witch1 one day fell
 asleep  at noon among the reapers in   
the field4 ,resolved to put her to the  

test1  the reapers carried her1 while   
she slept1 to another part of the field1
  leaving a large pitcher on the spot   
from which they had moved her4 ,when    
her soul returned1 it entered the       
pitcher and cunningly rolled it over and
  over till the vessel lay beside her   
body1 of which the soul thereupon took  
possession47#adf7    7,m#cj7 ,but in    
order that a man's soul should quit his 
body1 it is not  necessary that he      
should be asleep4 ,it may quit him in   
his waking hours1  and then sickness1   
insanity1 or death will be the result4  
,thus a man of  the ,wurunjeri tribe in 
,victoria lay at his last gasp because  
his spirit  7murup7 had departed from   
him4 ,a medicine-man went in pursuit and
 caught  the spirit by the middle just  
as it was about to plunge into the      
sunset  glow1 which is the light cast by
 the souls of the dead as they pass in  
and  out of the underworld1 where the   
sun goes to rest4 ,having captured the  
vagrant spirit1 the doctor brought it   

back under his opossum rug1 laid        
himself down on the dying man1 and put  
the soul back into him1 so that  after a
 time he revived47#adg7 ,the ,karens of 
,burma are perpetually anxious  about   
their souls1 lest these should go roving
 from their bodies1 leaving  the owners 
to die4 ,when a man has reason to fear  
that his soul is about to  take this    
fatal step1 a ceremony is performed to  
retain or recall it1 in  which the whole
 family must take part4 ,a meal is      
prepared consisting of a  cock and hen1 
a special kind of rice1 and a bunch of  
bananas4 ,then the  head of the family  
takes the bowl which is used to skim    
rice1 and knocking  with it thrice on   
the top of the house-ladder says3       
8,prrrroo6 ,come back1  soul1 do not    
tarry outside6 ,if it rains1 you will be
 wet4 ,if the sun  shines1 you will be  
hot4 ,the gnats will sting you1 the     
leeches will bite  you1 the tigers will 
devour you1 the thunder will crush you4 
,prrrroo6  ,come back1 soul6 ,here it   

will be well with you4 ,you shall want  
for  nothing4 ,come and eat under       
shelter from the wind and the storm40   
,after  that the family partakes of the 
meal1 and the ceremony ends with        
everybody  tying their right wrist with 
a string which has been charmed by a    
sorcerer47#adh7 ,similarly the ,lolos1  
an aboriginal tribe of western ,china1  
believe that the soul leaves the body in
 chronic illness4 ,in that case  they   
read a sort of elaborate litany1 calling
 on the soul by name and  beseeching it 
to return from the hills1 the vales1 the
 rivers1 the  forests1 the fields1 or   
from wherever it may be straying4 ,at   
the same time  cups of water1 wine1 and 
rice are set at the door for the        
refreshment of  the weary wandering     
spirit4 ,when the ceremony is over1 they
 tie a red cord  round the arm of the   
sick man to tether the soul1 and this   
cord is worn by  him until it decays and
 drops off47#adi7 ,so among the ,kenyahs
 of ,sarawak a  medicine-man has been   

known to recall the stray soul of a     
child1 and to  fasten it firmly in its  
body by tying a string round the child's
 right  wrist1 and smearing its little  
arm with the blood of a fowl47#aej7 ,the
  ,ilocanes of ,luzon think that a man  
may lose his soul in the woods or       
gardens1 and that he who has thus lost  
his soul loses also his senses4  ,hence 
before they quit the woods or the fields
 they call to their soul1  8,let us go6 
let us go60 lest it should loiter behind
 or go astray4 ,and  when a man becomes 
crazed or mad1 they take him to the     
place where he is  supposed to have lost
 his soul and invite the truant spirit  
to return to  his body47#aea7 ,the      
,mongols sometimes explain sickness by  
supposing that  the patient's soul is   
absent1 and either does not care to     
return to its  body or cannot find the  
way back4 ,to secure the return of the  
soul it is  therefore necessary on the  
one hand to make its body as attractive 
as  possible1 and on the other hand to  

shew the soul the way home4 ,to make the
  body attractive all the sick man's    
best clothes and most valued            
possessions are placed beside him2 he is
 washed1 incensed1 and made as          
comfortable as may be2 and all his      
friends march thrice round the hut      
calling out the sick man's name and     
coaxing his soul to return4 ,to help    
the wanderer to find its way back a     
coloured cord is stretched from the     
patient's head to the door of the hut4  
,the priest in his robes reads a  list  
of the horrors of hell and the dangers  
incurred by souls which  wilfully absent
 themselves from their bodies4 ,then    
turning to the  assembled friends and   
the patient he asks1 8,is it come80 ,all
 answer 8,yes10  and bowing to the      
returning soul throw seed over the sick 
man4 ,the cord  which guided the soul   
back is then rolled up and placed round 
the  patient's neck1 who must wear it   
for seven days without taking it off4   
,no  one may frighten or hurt him1 lest 

his soul1 not yet familiar with its     
body1 should again take flight47#aeb7   
7,m#ca7 ,some of the ,congo tribes      
believe that when a man is ill1 his soul
  has left his body and is wandering at 
large4 ,the aid of the sorcerer is  then
 called in to capture the vagrant spirit
 and restore it to the  invalid4        
,generally the physician declares that  
he has successfully chased  the soul    
into the branch of a tree4 ,the whole   
town thereupon turns out and            
accompanies the doctor to the tree1     
where the strongest men are deputed to  
break off the branch in which the soul  
of the sick man is supposed to be       
lodged4 ,this they do and carry the     
branch back to the town1 insinuating by 
their gestures that the burden is heavy 
and hard to bear4 ,when the branch  has 
been brought to the sick man's hut1 he  
is placed in an upright  position by its
 side1 and the sorcerer performs the    
enchantments by which  the soul is      
believed to be restored to its          

owner47#aec7 ,the soul or shade  of a   
,dn or ,tinneh ,indian in the old days  
generally remained invisible1  but      
appeared wandering about in one form or 
another whenever disease or  death was  
imminent4 ,all the efforts of the       
sufferer's friends were  therefore      
concentrated on catching the roving     
shade4 ,the method adopted  was simple4 
,they stuffed the patient's moccasins   
with down and hung them  up4 ,if next   
morning the down was warm1 they made    
sure that the lost soul  was in the     
boots1 with which accordingly they      
carefully and silently shod  their      
suffering friend4 ,nothing more could   
reasonably be demanded for a  perfect   
cure47#aed7 ,an ,ottawa medicine-man has
 been known to catch a stray  soul in a 
little box1 which he brought back and   
inserted in the patient's  mouth47#aee7 
7,m#cb7 ,pining1 sickness1 great fright1
 and death are ascribed by the ,battas  
or ,bataks of ,sumatra to the absence of
 the soul 7tendi7 from the body4  ,at   

first they try to beckon the wanderer   
back1 and to lure him1 like a  fowl1 by 
strewing rice4 ,then the following form 
of words is commonly  repeated3 8,come  
back1 ,o soul1 whether thou art         
lingering in the wood1 or  on the hills1
 or in the dale4 ,see1 ,i call thee with
 a toemba bras1 with  an egg of the fowl
 ,rajah moelija1 with the eleven healing
 leaves4 ,detain  it not1 let it come   
straight here1 detain it not1 neither in
 the wood1 nor  on the hill1 nor in the 
dale4 ,that may not be4 ,o come straight
 home607#aef7  ,sometimes the means     
adopted by the ,battas to procure the   
return of a sick  person's soul are more
 elaborate4 ,a procession sets out from 
the village  to the tuck of drum to find
 and bring home the strayed soul4 ,first
 goes a  person bearing a basket which  
contains cakes of rice-meal1 rice dyed  
yellow1 and a boiled fowl's egg4 ,the   
sorcerer follows carrying a chicken1    
and behind him walks a man with a black1
 red1 and white flag4 ,a crowd of       

sympathisers brings up the rear4 ,on    
reaching the spot where the lost soul   
is supposed to tarry1 they set up a     
small bamboo altar1 and the sorcerer    
offers on it the chicken to the spirit  
of the place1 the drums beating all  the
 time4 ,then1 waving his shawl to       
attract the soul of the sick man1 he    
says3 8,come hither1 thou soul of       
,so-and-,so1 whether thou sittest among 
the  stones or in the mud4 ,in the house
 is thy place4 ,we have besought the    
spirit to let thee go40 ,after that the 
procession reforms and marches back  to 
the village to the roll of drums and the
 clash of cymbals4 ,on reaching  the    
door of the house the sorcerer calls out
 to the inmates1 8,has it  come80 and a 
voice from within answers1 8,it is here1
 good sorcerer40 ,at  evening the drums 
beat again47#aeg7 ,a number of plants1  
including rice1 a  species of fig1 and  
garlic1 are supposed by the ,battas to  
possess  soul-compelling virtue and are 
accordingly made use of by them in rites

  for the recovery of lost souls4 ,when 
a child is sick1 the mother commonly    
waves a cloth to beckon home its        
wandering spirit1 and when a cock crows 
or a hen cackles in the yard1 she knows 
that the prodigal has returned4 ,if  the
 little sufferer persists in being ill  
in spite of these favourable  omens1 the
 mother will hang a bag of rice at the  
head of her bed when she  goes to sleep1
 and next morning on getting up she     
measures the rice4 ,if  the rice has    
increased in volume during the night1 as
 it may do in a  moisture-laden         
atmosphere1 she is confident that the   
lost soul has indeed  come home to      
stay47#aeh7 ,the ,kayans of ,borneo     
fasten packets of rice1  flesh1 and fish
 to the window in the roof through which
 the wandering soul  of a sick man is   
expected to return home4 ,the doctor    
sits cross-legged on  a mat under the   
open window with a display of pretty    
things spread out  temptingly before him
 as baits to entice the spirit back to  

its deserted  tabernacle4 ,from the     
window hangs a string of precious corals
 or pearls to  serve the returning      
prodigal as a ladder and so facilitate  
his descent  into the house4 ,the lower 
end of the string is attached to a      
bundle  composed of wooden hooks1 a     
fowl's feather1 little packets of rice1 
and so  forth4 ,chanting his spells1 the
 doctor strokes the soul down the string
  into the bundle1 which he then        
deposits in a basket and hides in a     
corner  till the dusk of the evening4   
,when darkness has fallen1 he blows the 
captured soul back into the patient's   
head and strokes the sufferer's arm     
downwards with the point of an old spear
 in order to settle the soul  firmly in 
his body47#aei7 ,once when a popular    
traveller was leaving a ,kayan  village1
 the mothers1 fearing that their        
children's souls might follow him  on   
his journey1 brought him the boards on  
which they carry their infants  and     
begged him to pray that the souls of the

 little ones would return to  the       
familiar boards and not go away with him
 into the far country4 ,to each  board  
was fastened a looped string for the    
purpose of tethering the  vagrant       
spirits1 and through the loop each baby 
was made to pass a chubby  finger to    
make sure that its tiny soul would not  
wander away47#afj7 ,when a  ,dyak is    
dangerously ill1 the medicine-men may   
say that his soul has  escaped far away1
 perhaps to the river2 then they will   
wave a garment or  cloth about to       
imitate the casting of a net1 signifying
 thereby that they  are catching the    
soul like a fish in a net4 ,or they may 
give out that the  soul has escaped into
 the jungle2 and then they will rush out
 of the house  to circumvent and secure 
it there4 ,or again they may allege that
 it has  been carried away over seas to 
some unknown land2 and then they will   
play  at paddling a boat to follow it   
across the great water4 ,but more       
commonly  their mode of treatment is as 

follows4 ,a spear is set up in the      
middle of  the verandah with a few      
leaves tied to it and the medicine-boxes
 of the  medicine-men laid at its foot4 
,round this the doctors run at full     
speed1  chanting the while1 till one of 
them falls down and lies motionless4    
,the  bystanders cover him with a       
blanket1 and wait while his spirit hies 
away  after the errant soul and brings  
it back4 ,presently he comes to himself1
  stares vacantly about like a man      
awaking from sleep1 and then rises1     
holding the soul in his clenched right  
hand4 ,he then returns it to the        
patient through the crown of his head1  
while he mutters a spell47#afa7  ,among 
the ,dyaks of the ,kayan and ,lower     
,melawie districts you will often  see1 
in houses where there are children1 a   
basket of a peculiar shape with  shells 
and dried fruits attached to it4 ,these 
shells contain the remains  of the      
children's navel-strings1 and the basket
 to which they are fastened  is commonly

 hung beside the place where the        
children sleep4 ,when a child  is       
frightened1 for example by being bathed 
or by the bursting of a  thunderstorm1  
its soul flees from its body and nestles
 beside its old  familiar friend the    
navel-string in the basket1 from which  
the mother  easily induces it to return 
by shaking the basket and pressing it to
 the  child's body47#afb7 ,the          
,toboongkoos of ,central ,celebes       
believe that  sickness in general is    
caused by the departure of the soul4 ,to
 recover the  wanderer a priest will set
 out food in the courtyard of the       
sufferer's  house and then invoke the   
soul1 promising it many fine things if  
it will  only come back4 ,when he thinks
 it has complied with his request1 he   
catches it in a cloth which he keeps    
ready for the purpose4 ,this cloth he   
afterwards claps on the sick man's head1
 thereby restoring to him his lost      
soul47#afc7    7,m#cc7 ,in an ,indian   
story a king conveys his soul into the  

dead body of a  ,brahman1 and a         
hunchback conveys his soul into the     
deserted body of the  king4 ,the        
hunchback is now king and the king is a 
,brahman4 ,however1 the  hunchback is   
induced to shew his skill by            
transferring his soul to the  dead body 
of a parrot1 and the king seizes the    
opportunity to regain  possession of his
 own body47#afd7 ,a tale of the same    
type1 with variations  of detail1       
reappears among the ,malays4 ,a king has
 incautiously transferred  his soul to  
an ape1 upon which the vizier adroitly  
inserts his own soul  into the king's   
body and so takes possession of the     
queen and the kingdom1  while the true  
king languishes at court in the outward 
semblance of an  ape4 ,but one day the  
false king1 who played for high stakes1 
was watching  a combat of rams1 and it  
happened that the animal on which he had
 laid his  money fell down dead4 ,all   
efforts to restore animation proved     
unavailing  till the false king1 with   

the instinct of a true sportsman1       
transferred  his own soul to the body of
 the deceased ram1 and thus renewed the 
fray4  ,the real king in the body of the
 ape saw his chance1 and with great     
presence of mind darted back into his   
own body1 which the vizier had  rashly  
vacated4 ,so he came to his own again1  
and the usurper in the ram's  body met  
with the fate he richly deserved47#afe7 
,in another ,indian story a  ,brahman   
reanimates the dead body of a king by   
conveying his own soul into  it4        
,meantime the ,brahman's body has been  
burnt1 and his soul is obliged to       
remain in the body of the king47#aff7   
,in a ,chinese story we read of a monk  
in a ,buddhist monastery who used from  
time to time to send his soul away  out 
of himself4 ,whenever he was thus absent
 from the body1 he took the  precaution 
of locking the door of his cell4 ,on one
 of these occasions an  envoy from the  
north arrived and put up at the         
monastery1 but there was no  cell for   

him to pass the night in4 ,then he      
looked into the cell of the  brother    
whose soul was not at home1 and seeing  
his body lying there  motionless1 he    
battered the door in and said1 8,i will 
lodge here4 ,the man  is dead4 ,take the
 body and burn it40 ,his servants obeyed
 his orders1 the  monks being powerless 
to interfere4 ,that very night the soul 
came back1  only to find its body       
reduced to ashes4 ,every night it could 
be heard  crying1 8,where shall ,i      
settle80 ,those who knew him then opened
 their  windows1 saying1 8,here ,i am40 
,so the soul came in and united itself  
with  their body1 and the result was    
that they became much cleverer than     
before47#afg7 ,similarly the ,greeks    
told how the soul of ,hermotimus of     
,clazomenae used to quit his body and   
roam far and wide1 bringing back        
intelligence of what he had seen on his 
rambles to his friends at home2  until  
one day1 when his spirit was abroad1 his
 enemies contrived to seize  his        

deserted body and committed it to the   
flames47#afh7 ,it is said that  during  
the last seven years of his life ,sultan
 ,bayazid ate nothing that  had life and
 blood in it4 ,one day1 being seized    
with a great longing for  sheep's       
trotters1 he struggled long in this     
glorious contest with his  soul1 until  
at last1 a savoury dish of trotters     
being set before him1 he  said unto his 
soul1 8,my soul1 the trotters are before
 thee2 if thou  wishest to enjoy them1  
leave the body and feed on them40       
,hardly had he  uttered these words when
 a living creature was seen to issue    
from his  mouth and drink of the juice  
in the dish1 after which it endeavoured 
to  return whence it came4 ,but the     
austere sultan1 determined to mortify   
his  carnal appetite1 prevented it with 
his hand from entering his mouth1 and   
when it fell to the ground commanded    
that it should be beaten4 ,the pages    
kicked it to death1 and after this      
murder of his soul the sultan remained  

in gloomy seclusion1 taking no part or  
interest in the affairs of              
government47#afi7    7,m#cd7 ,the       
departure of the soul is not always     
voluntary4 ,it may be  extracted from   
the body against its will by ghosts1    
demons1 or sorcerers4  ,hence1 when a   
funeral is passing the house1 the       
,karens of ,burma tie their  children   
with a special kind of string to a      
particular part of the house1  lest the 
souls of the children should leave their
 bodies and go into the  corpse which is
 passing4 ,the children are kept tied in
 this way until the  corpse is out of   
sight47#agj7 ,and after the corpse has  
been laid in the  grave1 but before the 
earth has been shovelled in1 the        
mourners and  friends range themselves  
round the grave1 each with a bamboo     
split  lengthwise in one hand and a     
little stick in the other2 each man     
thrusts  his bamboo into the grave1 and 
drawing the stick along the groove of   
the  bamboo points out to his soul that 

in this way it may easily climb up out  
of the tomb4 ,while the earth is being  
shovelled in1 the bamboos are kept  out 
of the way1 lest the souls should be in 
them1 and so should be  inadvertently   
buried with the earth as it is being    
thrown into the grave2  and when the    
people leave the spot they carry away   
the bamboos1 begging  their souls to    
come with them47#aga7 ,further1 on      
returning from the grave  each ,karen   
provides himself with three little hooks
 made of branches of  trees1 and calling
 his spirit to follow him1 at short     
intervals1 as he  returns1 he makes a   
motion as if hooking it1 and then       
thrusts the hook  into the ground4 ,this
 is done to prevent the soul of the     
living from  staying behind with the    
soul of the dead47#agb7 ,on the return  
of a ,burmese  or ,shan family from a   
burial1 old men tie up the wrists of    
each member of  the family with string1 
to prevent his or her 8butterfly0 or    
soul from  escaping2 and this string    

remains till it is worn out and falls   
off47#agc7  ,when a mother dies leaving 
a young baby1 the ,burmese think that   
the  8butterfly0 or soul of the baby    
follows that of the mother1 and that if 
it  is not recovered the child must die4
 ,so a wise woman is called in to get   
back the baby's soul4 ,she places a     
mirror near the corpse1 and on the      
mirror a piece of feathery cotton down4 
,holding a cloth in her open hands  at  
the foot of the mirror1 she with wild   
words entreats the mother not to  take  
with her the 8butterfly0 or soul of her 
child1 but to send it back4  ,as the    
gossamer down slips from the face of the
 mirror she catches it in  the cloth and
 tenderly places it on the baby's       
breast4 ,the same ceremony  is sometimes
 observed when one of two children that 
have played together  dies1 and is      
thought to be luring away the soul of   
its playmate to the  spirit-land4 ,it is
 sometimes performed also for a bereaved
 husband or  wife47#agd7 ,the ,bahnars  

of eastern ,cochin-,china think that    
when a man is  sick of a fever his soul 
has gone away with the ghosts to the    
tombs4 ,at  sunset a sorcerer attempts  
to lure the soul back by offering it    
sugar-cane1 bananas1 and other fruits1  
while he sings an incantation  inviting 
the wanderer to return from among the   
dead to the land of the  living4 ,he    
pretends to catch the truant soul in a  
piece of cotton1 which  he then lays on 
the patient's head47#age7 ,when the     
,karo-,bataks of ,sumatra  have buried  
somebody and are filling in the grave1 a
 sorceress runs about  beating the air  
with a stick4 ,this she does in order to
 drive away the  souls of the survivors1
 for if one of these souls happened to  
slip into  the grave and to be covered  
up with earth1 its owner would          
die47#agf7 ,among  some of the ,dyak    
tribes of south-eastern ,borneo1 as soon
 as the coffin is  carried to the place 
of burial1 the house in which the death 
occurred is  sprinkled with water1 and  

the father of the family calls out the  
names of  all his children and the other
 members of his household4 ,for they    
think  that the ghost loves to decoy    
away the souls of his kinsfolk1 but that
 his  designs upon them can be defeated 
by calling out their names1 which has   
the effect of bringing back the souls to
 their owners4 ,the same ceremony  is   
repeated on the return from the         
burial47#agg7 ,it is a rule with the    
,kwakiutl ,indians of ,british ,columbia
 that a corpse must not be coffined in  
the house1 or the souls of the other    
inmates would enter the coffin1 and     
they1 too1 would die4 ,the body is taken
 out either through the roof or  through
 a hole made in one of the walls1 and is
 then coffined outside the  house47#agh7
 ,in the ,east ,indian island of ,keisar
 it is deemed imprudent to  go near a   
grave at night1 lest the ghosts should  
catch and keep the soul  of the         
passer-by47#agi7 ,the ,kei ,islanders   
believe that the spirits of their       

forefathers1 angry at not receiving     
food1 make people sick by detaining     
their souls4 ,so they lay offerings of  
food on the grave and beg their         
ancestors to allow the soul of the sick 
to return1 or to drive it home  speedily
 if it should be lingering by the       
way47#ahj7    7,m#ce7 ,in ,bolang       
,mongondo1 a district in the west of    
,celebes1 all sickness  is ascribed to  
the ancestral spirits who have carried  
off the patient's  soul4 ,the object    
therefore is to bring back the soul of  
the sufferer and  restore it to him4 ,an
 eye-witness has thus described the     
attempted cure of  a sick boy4 ,the     
priestesses1 who acted as physicians1   
made a doll of cloth  and fastened it to
 the point of a spear1 which an old     
woman held upright4  ,round this doll   
the priestesses danced1 uttering charms1
 and chirruping as  when one calls a    
dog4 ,then the old woman lowered the    
point of the spear a  little1 so that   
the priestesses could reach the doll4   

,by this time the  soul of the sick boy 
was supposed to be in the doll1 having  
been brought  into it by the            
incantations4 ,so the priestesses       
approached it cautiously  on tiptoe and 
caught the soul in the many-coloured    
cloths which they had  been waving in   
the air4 ,then they laid the soul on the
 boy's head1 that  is1 they wrapped his 
head in the cloth in which the soul was 
supposed to  be1 and stood still for    
some moments with great gravity1 holding
 their  hands on the patient's head4    
,suddenly there was a jerk1 the         
priestesses  whispered and shook their  
heads1 and the cloth was taken off--the 
soul had  escaped4 ,the priestesses gave
 chase to it1 running round and round   
the  house1 clucking and gesticulating  
as if they were driving hens into a     
poultry-yard4 ,at last they recaptured  
the soul at the foot of the stair  and  
restored it to its owner as             
before47#aha7 ,much in the same way an  
,australian medicine-man will sometimes 

bring the lost soul of a sick man  into 
a puppet and restore it to the patient  
by pressing the puppet to his           
breast47#ahb7 ,in ,uea1 one of the      
,loyalty ,islands1 the souls of the dead
  seem to have been credited with the   
power of stealing the souls of the      
living4 ,for when a man was sick the    
soul-doctor would go with a large  troop
 of men and women to the graveyard4     
,here the men played on flutes and  the 
women whistled softly to lure the soul  
home4 ,after this had gone on  for some 
time they formed in procession and moved
 homewards1 the flutes  playing and the 
women whistling all the way1 while they 
led back the  wandering soul and drove  
it gently along with open palms4 ,on    
entering the  patient's dwelling they   
commanded the soul in a loud voice to   
enter his  body47#ahc7 ,in ,madagascar  
when a man was sick or lunatic in       
consequence of  the loss of his soul1   
his friends despatched a wizard in haste
 to fetch  him a soul from the          

graveyard4 ,the emissary repaired by    
night to the spot1  and having made a   
hole in the wooden house which served as
 a tomb1 begged  the spirit of the      
patient's father to bestow a soul on his
 son or  daughter1 who had none4 ,so    
saying he applied a bonnet to the hole1 
then  folded it up and rushed back to   
the house of the sufferer1 saying he had
 a  soul for him4 ,with that he clapped 
the bonnet on the head of the invalid1  
who at once said he felt much better and
 had recovered the soul which he  had   
lost47#ahd7    7,m#cf7 ,when a ,dyak or 
,malay of some of the western tribes or 
districts of  ,borneo is taken ill1 with
 vomiting and profuse sweating as the   
only  symptoms1 he thinks that one of   
his deceased kinsfolk or ancestors is at
  the bottom of it4 ,to discover which  
of them is the culprit1 a wise man or   
woman pulls a lock of hair on the crown 
of the sufferer's head1 calling  out the
 names of all his dead relations4 ,the  
name at which the lock gives  forth a   

sound is the name of the guilty party4  
,if the patient's hair is  too short to 
be tugged with effect1 he knocks his    
forehead seven times  against the       
forehead of a kinsman who has long hair4
 ,the hair of the  latter is then tugged
 instead of that of the patient and     
answers to the  test quite as well4     
,when the blame has thus been           
satisfactorily laid at  the door of the 
ghost who is responsible for the        
sickness1 the physician1  who1 as in    
other countries1 is often an old woman1 
remonstrates with him  on his ill       
behaviour4 8,go back10 says she1 8to    
your grave2 what do you  come here for8 
,the soul of the sick man does not      
choose to be called by  you1 and will   
remain yet a long time in its body40    
,then she puts some  ashes from the     
hearth in a winnowing fan and moulds out
 of them a small  figure or image in    
human likeness4 ,seven times she moves  
the basket with  the little ashen figure
 up and down before the patient1 taking 

care not to  obliterate the figure1     
while at the same time she says1        
8,sickness1 settle  in the head1 belly1 
hands1 etc42 then quickly pass into the 
corresponding  part of the image10      
whereupon the patient spits on the ashen
 image and  pushes it from him with his 
left hand4 ,next the beldame lights a   
candle  and goes to the grave of the    
person whose ghost is doing all the     
mischief4  ,on the grave she throws the 
figure of ashes1 calling out1 8,ghost1  
plague  the sick man no longer1 and stay
 in your grave1 that he may see you no  
more40 ,on her return she asks the      
anxious relations in the house1 8,has   
his  soul come back80 and they must     
answer quickly1 8,yes1 the soul of the  
sick  man has come back40 ,then she     
stands beside the patient1 blows out the
  candle which had lighted the returning
 soul on its way1 and strews            
yellow-coloured rice on the head of the 
convalescent1 saying1 8,cluck1  soul6   
cluck1 soul6 cluck1 soul60 ,last of all 

she fastens on his right  wrist a       
bracelet or ring which he must wear for 
three days47#ahe7 ,in this  case we see 
that the saving of the soul is combined 
with a vicarious  sacrifice to the      
ghost1 who receives a puppet on which to
 work his will  instead of on the poor  
soul4 ,in ,san ,cristoval1 one of the   
,melanesian  islands1 the vicarious     
sacrifice takes the form of a pig or a  
fish4 ,a  malignant ghost of the name of
 ,tapia is supposed to have seized on   
the  sick man's soul and tied it up to a
 banyan-tree4 ,accordingly a man who has
  influence with ,tapia takes a pig or  
fish to the holy place where the ghost  
resides and offers it to him1 saying1   
8,this is for you to eat in place of    
that man2 eat this1 don't kill him40    
,this satisfies the ghost2 the soul is  
loosed from the tree and carried back to
 the sufferer1 who naturally            
recovers47#ahf7 ,a regular part of the  
stock-in-trade of a ,dyak medicine-man  
is a crystal into which he gazes to     

detect the hiding-place of a lost soul  
or to identify the demon who is causing 
the sickness47#ahg7 ,in one of the  ,new
 ,hebrides a ghost will sometimes       
impound the souls of trespassers  within
 a magic fence in his garden1 and will  
only consent to pull up the  fence and  
let the souls out on receiving an       
unqualified apology and a  satisfactory 
assurance that no personal disrespect   
was intended47#ahh7 ,in  ,motlav1       
another ,melanesian island1 it is enough
 to call out the sick man's  name in the
 sacred place where he rashly intruded1 
and then1 when the cry  of the          
kingfisher or some other bird is heard1 
to shout 8,come back0 to the  soul of   
the sick man and run back with it to the
 house47#ahi7    7,m#cg7 ,it is a       
comparatively easy matter to save a soul
 which is merely  tied up to a tree or  
detained as a vagrant in a pound2 but it
 is a far  harder task to fetch it up   
from the nether world1 if it once gets  
down  there4 ,when a ,buryat shaman is  

called in to attend a patient1 the first
  thing he does is to ascertain where   
exactly the soul of the invalid is2  for
 it may have strayed1 or been stolen1 or
 be languishing in the prison  of the   
gloomy ,erlik1 lord of the world below4 
,if it is anywhere in the               
neighbourhood1 the shaman soon catches  
and replaces it in the patient's  body4 
,if it is far away1 he searches the wide
 world till he finds it1  ransacking the
 deep woods1 the lonely steppes1 and the
 bottom of the sea1  not to be thrown   
off the scent even though the cunning   
soul runs to the  sheep-walks in the    
hope that its footprints will be lost   
among the tracks  of the sheep4 ,but    
when the whole world has been searched  
in vain for the  errant soul1 the shaman
 knows that there is nothing for it but 
to go down  to hell and seek the lost   
one among the spirits in prison4 ,at the
 stern  call of duty he does not flinch1
 though he knows that the journey is    
toilsome1 and that the travelling       

expenses1 which are naturally defrayed  
by the patient1 are very heavy4         
,sometimes the lord of the infernal     
regions  will only agree to release the 
soul on condition of receiving another  
in  its stead1 and that one the soul of 
the sick man's dearest friend4 ,if the  
patient consents to the substitution1   
the shaman turns himself into a  hawk1  
pounces upon the soul of the friend as  
it soars from his slumbering  body in   
the form of a lark1 and hands over the  
fluttering1 struggling  thing to the    
grim warden of the dead1 who thereupon  
sets the soul of the  sick man at       
liberty4 ,so the sick man recovers and  
his friend dies47#aij7    7,m#ch7 ,when 
a shaman declares that the soul of a    
sick ,thompson ,indian has  been carried
 off by the dead1 the good physician1   
who is the shaman  himself1 puts on a   
conical mask and sets off in pursuit4   
,he now acts as if  on a journey1       
jumping rivers and such like obstacles1 
searching1 talking1  and sometimes      

engaging in a tussle for the possession 
of the soul4 ,his  first step is to     
repair to the old trail by which the    
souls of heathen  ,thompsons went to the
 spirit-land2 for nowadays the souls of 
,christian  ,thompsons travel by a new  
road4 ,if he fails to find the tracks of
 the lost  soul there1 he searches all  
the graveyards1 one after the other1 and
  almost always discovers it in one of  
them4 ,sometimes he succeeds in  heading
 off the departing soul by taking a     
short cut to the other world4 ,a  shaman
 can only stay a short time there4 ,so  
as soon as he lays hands on  the soul he
 is after1 he bolts with it4 ,the other 
souls give chase1 but he  stamps with   
his foot1 on which he wears a rattle    
made of deer's hoofs4 ,at  the rattle of
 the hoofs the ghosts retreat and he    
hurries on4 ,a bolder  shaman will      
sometimes ask the ghosts for the soul1  
and if they refuse to  give it1 he will 
wrest it from them4 ,they attack him1   
but he clubs them  and brings away the  

soul by force4 ,when he comes back to   
the world1 he  takes off his mask and   
shews his club all bloody4 ,then the    
people know he  had a desperate         
struggle4 ,if he foresees that the      
harrowing of hell is  likely to prove a 
tough job1 he increases the number of   
wooden pins in his  mask4 ,the rescued  
soul is placed by him on the patient's  
head and so  returned to his body47#aia7
 ,among the ,twana ,indians of          
,washington ,state the  descent of the  
medicine-men into the nether world to   
rescue lost souls is  represented in    
pantomime before the eyes of the        
spectators1 who include  women and      
children as well as men4 ,the surface of
 the ground is often  broken to         
facilitate the descent of the rescue    
party4 ,when the adventurous  band is   
supposed to have reached the bottom1    
they journey along1 cross at  least one 
stream1 and travel till they come to the
 abode of the spirits4  ,these they     
surprise1 and after a desperate         

struggle1 sustained with great  ardour  
and a prodigious noise1 they succeed in 
rescuing the poor souls1  and so1       
wrapping them up in cloth1 they make the
 best of their way back to  the upper   
world and restore the recovered souls to
 their owners1 who have  been seen to   
cry heartily for joy at receiving them  
back47#aib7    7,m#ci7 ,often the       
abduction of a man's soul is set down to
 demons4 ,the  ,annamites believe that  
when a man meets a demon and speaks to  
him1 the  demon inhales the man's breath
 and soul47#aic7 ,the souls of the      
,bahnars of  eastern ,cochin-,china are 
apt to be carried off by evil spirits1  
and the  modes of recovering them are   
various4 ,if a man suffers from a colic1
 the  sorcerer may say that in planting 
sugar-cane1 maize or what-not1 he has   
pierced the stomach of a certain god who
 lives like a mole in the ground1  and  
that the injured deity has punished him 
by abstracting his soul and  burying it 
under a plant4 ,hence the cure for the  

colic is to pull up the  plant and water
 the hole with millet wine and the blood
 of a fowl1 a goat1  or a pig4 ,again1  
if a child falls ill in the forest or   
the fields1 it is  because some devil   
has made off with its soul4 ,to retrieve
 this spiritual  loss the sorcerer      
constructs an apparatus which comprises 
an egg-shell in  an egg-holder1 a little
 waxen image of the sick child1 and a   
small bamboo  full of millet wine4 ,this
 apparatus he sets up at a cross-road1  
praying  the devil to drink the wine and
 surrender the stolen soul by depositing
 it  in the egg-shell4 ,then he returns 
to the house1 and putting a little      
cotton to the child's head restores the 
soul to its owner4 ,sometimes the       
sorcerer lays a trap for the thievish   
demon1 the bait consisting of the  liver
 of a pig or a fowl and the             
blood-smeared handle of a little        
mattock4  ,at nightfall he sets the trap
 at a cross-road and lies in wait hard  
by4  ,while the devil is licking the    

blood and munching the liver1 the artful
  sorcerer pounces out on him1 and after
 a severe struggle wrests the soul  from
 his clutches1 returning to the village 
victorious1 but breathless and  bleeding
 from his terrific encounter with the   
enemy of souls47#aid7 ,fits  and        
convulsions are generally set down by   
the ,chinese to the agency of  certain  
mischievous spirits who love to draw    
men's souls out of their  bodies4 ,at   
,amoy the spirits who serve babies and  
children in this way  rejoice in the    
high-sounding titles of 8celestial      
agencies bestriding  galloping horses0  
and 8literary graduates residing halfway
 up in the sky40  ,when an infant is    
writhing in convulsions1 the frightened 
mother hastens  to the roof of the      
house1 and1 waving about a bamboo pole  
to which one of  the child's garments is
 attached1 cries out several times1 8,my
 child  ,so-and-so1 come back1 return   
home60 ,meantime1 another inmate of the 
house  bangs away at a gong in the hope 

of attracting the attention of the      
strayed soul1 which is supposed to      
recognise the familiar garment and to   
slip into it4 ,the garment containing   
the soul is then placed on or beside    
the child1 and if the child does not die
 recovery is sure to follow sooner  or  
later47#aie7 ,similarly we saw that some
 ,indians catch a man's lost soul  in   
his boots and restore it to his body by 
putting his feet into  them47#aif7      
7,m#dj7 ,if ,galelareese mariners are   
sailing past certain rocks or come to a 
river where they never were before1 they
 must wash their faces1 for  otherwise  
the spirits of the rocks or the river   
would snatch away their  souls47#aig7   
,when a ,dyak is about to leave a forest
 through which he has  been walking     
alone1 he never forgets to ask the      
demons to give him back  his soul1 for  
it may be that some forest-devil has    
carried it off4 ,for the  abduction of a
 soul may take place without its owner  
being aware of his  loss1 and it may    

happen either while he is awake or      
asleep47#aih7 ,the  ,papuans of         
,geelvink ,bay in ,new ,guinea are apt  
to think that the mists  which sometimes
 hang about the tops of tall trees in   
their tropical  forests envelop a spirit
 or god called ,narbrooi1 who draws away
 the breath  or soul of those whom he   
loves1 thus causing them to languish and
 die4  ,accordingly1 when a man lies    
sick1 a friend or relation will go to   
one of  these mist-capped trees and     
endeavour to recover the lost soul4 ,at 
the  foot of the tree he makes a        
peculiar sound to attract the attention 
of the  spirit1 and lights a cigar4 ,in 
its curling smoke his fancy discerns the
  fair and youthful form of ,narbrooi   
himself1 who1 decked with flowers1      
appears and informs the anxious enquirer
 whether the soul of his sick  friend is
 with him or not4 ,if it is1 the man    
asks1 8,has he done any  wrong80 8,oh   
no60 the spirit answers1 8,i love him1  
and therefore ,i have  taken him to     

myself40 ,so the man lays down an       
offering at the foot of the  tree1 and  
goes home with the soul of the sufferer 
in a straw bag4 ,arrived  at the house1 
he empties the bag with its precious    
contents over the sick  man's head1 rubs
 his arms and hands with ginger-root1   
which he had first  chewed small1 and   
then ties a bandage round one of the    
patient's wrists4  ,if the bandage      
bursts1 it is a sign that ,narbrooi has 
repented of his  bargain1 and is drawing
 away the sufferer once more to         
himself47#aii7    7,m#da7 ,in the       
,moluccas when a man is unwell it is    
thought that some devil  has carried    
away his soul to the tree1 mountain1 or 
hill where he 7the  devil7 resides4 ,a  
sorcerer having pointed out the devil's 
abode1 the  friends of the patient carry
 thither cooked rice1 fruit1 fish1 raw  
eggs1 a  hen1 a chicken1 a silken robe1 
gold1 armlets1 and so forth4 ,having set
 out  the food in order they pray1      
saying3 8,we come to offer to you1 ,o   

devil1  this offering of food1 clothes1 
gold1 and so on2 take it and release the
  soul of the patient for whom we pray4 
,let it return to his body1 and he  who 
now is sick shall be made whole40 ,then 
they eat a little and let the  hen loose
 as a ransom for the soul of the        
patient2 also they put down the  raw    
eggs2 but the silken robe1 the gold1 and
 the armlets they take home  with them4 
,as soon as they are come to the house  
they place a flat bowl  containing the  
offerings which have been brought back  
at the sick man's  head1 and say to him3
 8,now is your soul released1 and you   
shall fare well  and live to grey hairs 
on the earth407#bjj7 ,a more modern     
account from the  same region describes 
how the friend of the patient1 after    
depositing his  offerings on the spot   
where the missing soul is supposed to   
be1 calls out  thrice the name of the   
sick person1 adding1 8,come with me1    
come with me40  ,then he returns1 making
 a motion with a cloth as if he had     

caught the soul  in it4 ,he must not    
look to right or left or speak a word to
 any one he  meets1 but must go straight
 to the patient's house4 ,at the door he
 stands1  and calling out the sick      
person's name1 asks whether he is       
returned4 ,being  answered from within  
that he is returned1 he enters and lays 
the cloth in  which he has caught the   
soul on the patient's throat1 saying1   
8,now you are  returned to the house40  
,sometimes a substitute is provided2 a  
doll1  dressed up in gay clothing and   
tinsel1 is offered to the demon in      
exchange  for the patient's soul1 with  
these words1 8,give us back the ugly one
 which  you have taken away and receive 
this pretty one instead407#bja7         
7,m#db7 ,among the ,alfoors or ,toradjas
 of ,poso1 in ,central ,celebes1 a      
wooden  puppet is offered to the demon  
as a substitute for the soul which he   
has  abstracted1 and the patient must   
touch the puppet in order to identify   
himself with it4 ,the effigy is then    

hung on a bamboo pole1 which is  planted
 at the place of sacrifice outside of   
the house4 ,here too are  deposited     
offerings of rice1 an egg1 a little wood
 7which is afterwards  kindled71 a sherd
 of a broken cooking-pot1 and so forth4 
,a long rattan  extends from the place  
of sacrifice to the sufferer1 who grasps
 one end of  it firmly1 for along it his
 lost soul will return when the devil   
has  kindly released it4 ,all being     
ready1 the priestess informs the demon  
that  he has come to the wrong place1   
and that there are no doubt much better 
quarters where he could reside4 ,then   
the father of the patient1 standing     
beside the offerings1 takes up his      
parable as follows3 8,o demon1 we forgot
  to sacrifice to you4 ,you have visited
 us with this sickness2 will you now  go
 away from us to some other place8 ,we  
have made ready provisions for you  on  
the journey4 ,see1 here is a            
cooking-pot1 here are rice1 fire1 and a 
fowl4 ,o demon1 go away from us40 ,with 

that the priestess strews rice  towards 
the bamboo-pole to lure back the        
wandering soul2 and the fowl  promised  
to the devil is thrown in the same      
direction1 but is instantly  jerked back
 again by a string which1 in a spirit of
 intelligent economy1  has been         
previously attached to its leg4 ,the    
demon is now supposed to  accept the    
puppet1 which hangs from the pole1 and  
to release the soul1  which1 sliding    
down the pole and along the rattan1     
returns to its proper  owner4 ,and lest 
the evil spirit should repent of the    
barter which has just  been effected1   
all communication with him is broken off
 by cutting down  the pole47#bjb7       
,similarly the ,mongols make up a horse 
of birch-bark and a  doll1 and invite   
the demon to take the doll instead of   
the patient and to  ride away on the    
horse47#bjc7 ,a ,yakut shaman1 rigged   
out in his  professional costume1 with  
his drum in his hand1 will boldly       
descend into  the lower world and haggle

 with the demon who has carried off a   
sick man's  soul4 ,not uncommonly the   
demon proves amenable to reason1 and in 
consideration of the narrow             
circumstances of the patient's family   
will  accept a more moderate ransom than
 he at first demanded4 ,for instance1 he
  may be brought to put up with the skin
 of an ,arctic hare or ,arctic fox      
instead of a foal or a steer4 ,the      
bargain being struck1 the shaman hurries
  back to the sufferer's bedside1 from  
which to the merely carnal eye he has   
never stirred1 and informs the anxious  
relatives of the success of his         
mission4 ,they in turn gladly hasten to 
provide the ransom47#bjd7    7,m#dc7    
,demons are especially feared by persons
 who have just entered a new  house4    
,hence at a house-warming among the     
,alfoors of ,minahassa in ,celebes  the 
priest performs a ceremony for the      
purpose of restoring their souls to  the
 inmates4 ,he hangs up a bag at the     
place of sacrifice and then goes        

through a list of the gods4 ,there are  
so many of them that this takes him  the
 whole night through without stopping4  
,in the morning he offers the  gods an  
egg and some rice4 ,by this time the    
souls of the household are  supposed to 
be gathered in the bag4 ,so the priest  
takes the bag1 and  holding it on the   
head of the master of the house1 says1  
8,here you have  your soul2 go 7soul7   
to-morrow away again40 ,he then does the
 same1 saying  the same words1 to the   
housewife and all the other members of  
the  family47#bje7 ,amongst the same    
,alfoors one way of recovering a sick   
man's  soul is to let down a bowl by a  
belt out of a window and fish for the   
soul  till it is caught in the bowl and 
hauled up47#bjf7 ,and among the same    
people1 when a priest is bringing back a
 sick man's soul which he has  caught in
 a cloth1 he is preceded by a girl      
holding the large leaf of a  certain    
palm over his head as an umbrella to    
keep him and the soul from  getting wet1

 in case it should rain2 and he is      
followed by a man  brandishing a sword  
to deter other souls from any attempt at
 rescuing the  captured spirit47#bjg7   
7,m#dd7 ,in ,nias1 when a man dreams    
that a pig is fastened under a          
neighbour's house1 it is a sign that    
some one in that house will die4 ,they  
think that the sun-god is drawing away  
the shadows or souls of that  household 
from this world of shadows to his own   
bright world of radiant  light1 and a   
ceremony must needs be performed to win 
back these passing  souls to earth4     
,accordingly1 while it is still night1  
the priest begins to  drum and pray1 and
 he continues his orisons till about    
nine o'clock next  morning4 ,then he    
takes his stand at an opening in the    
roof through which  he can behold the   
sun1 and spreading out a cloth waits    
till the beams of  the morning sun fall 
full upon it4 ,in the sunbeams he thinks
 the wandering  souls have come back    
again2 so he wraps the cloth up tightly1

 and quitting  the opening in the roof1 
hastens with his precious charge to the 
expectant  household4 ,before each      
member of it he stops1 and dipping his  
fingers into  the cloth takes out his or
 her soul and restores it to the owner  
by  touching the person on the          
forehead47#bjh7 ,the ,thompson ,indians 
of ,british  ,columbia think that the   
setting sun draws the souls of men away 
towards  it2 hence they will never sleep
 with their heads to the sunset47#bji7  
,the  ,samoans tell how two young       
wizards1 passing a house where a chief  
lay very  sick1 saw a company of gods   
from the mountain sitting in the        
doorway4 ,they  were handing from one to
 another the soul of the dying chief4   
,it was wrapt  in a leaf1 and had been  
passed from the gods inside the house to
 those  sitting in the doorway4 ,one of 
the gods handed the soul to one of the  
wizards1 taking him for a god in the    
dark1 for it was night4 ,then all the   
gods rose up and went away2 but the     

wizard kept the chief's soul4 ,in the   
morning some women went with a present  
of fine mats to fetch a famous          
physician4 ,the wizards were sitting on 
the shore as the women passed1 and  they
 said to the women1 8,give us the mats  
and we will heal him40 ,so they  went to
 the chief's house4 ,he was very ill1   
his jaw hung down1 and his end  seemed  
near4 ,but the wizards undid the leaf   
and let the soul into him  again1 and   
forthwith he brightened up and          
lived47#baj7    7,m#de7 ,the ,battas or 
,bataks of ,sumatra believe that the    
soul of a living  man may transmigrate  
into the body of an animal4 ,hence1 for 
example1 the  doctor is sometimes       
desired to extract the patient's soul   
from the body of  a fowl1 in which it   
has been hidden away by an evil         
spirit47#baa7    7,m#df7 ,sometimes the 
lost soul is brought back in a visible  
shape4 ,in  ,melanesia a woman1 knowing 
that a neighbour was at the point of    
death1  heard a rustling in her house1  

as of a moth fluttering1 just at the    
moment  when a noise of weeping and     
lamentation told her that the soul was  
flown4  ,she caught the fluttering thing
 between her hands and ran with it1     
crying  out that she had caught the     
soul4 ,but though she opened her hands  
above  the mouth of the corpse1 it did  
not revive47#bab7 ,in ,lepers' ,island1 
one of  the ,new ,hebrides1 for ten days
 after a birth the father is careful not
 to  exert himself or the baby would    
suffer for it4 ,if during this time he  
goes  away to any distance1 he will     
bring back with him on his return a     
little  stone representing the infant's 
soul4 ,arrived at home he cries1 8,come 
hither10 and puts down the stone in the 
house4 ,then he waits till the  child   
sneezes1 at which he cries1 8,here it   
is02 for now he knows that the  little  
soul has not been lost after all47#bac7 
,the ,salish or ,flathead  ,indians of  
,oregon believe that a man's soul may be
 separated for a time  from his body    

without causing death and without the   
man being aware of his  loss4 ,it is    
necessary1 however1 that the lost soul  
should be soon found  and restored to   
its owner or he will die4 ,the name of  
the man who has lost  his soul is       
revealed in a dream to the medicine-man1
 who hastens to inform  the sufferer of 
his loss4 ,generally a number of men    
have sustained a like  loss at the same 
time2 all their names are revealed to   
the medicine-man1  and all employ him to
 recover their souls4 ,the whole night  
long these  soulless men go about the   
village from lodge to lodge1 dancing and
  singing4 ,towards daybreak they go    
into a separate lodge1 which is closed  
up so as to be totally dark4 ,a small   
hole is then made in the roof1  through 
which the medicine-man1 with a bunch of 
feathers1 brushes in the  souls1 in the 
shape of bits of bone and the like1     
which he receives on a  piece of        
matting4 ,a fire is next kindled1 by the
 light of which the  medicine-man sorts 

out the souls4 ,first he puts aside the 
souls of dead  people1 of which there   
are usually several2 for if he were to  
give the  soul of a dead person to a    
living man1 the man would die instantly4
 ,next  he picks out the souls of all   
the persons present1 and making them all
 to  sit down before him1 he takes the  
soul of each1 in the shape of a splinter
  of bone1 wood1 or shell1 and placing  
it on the owner's head1 pats it with    
many prayers and contortions till it    
descends into the heart and so  resumes 
its proper place47#bad7 ,in ,amboyna the
 sorcerer1 to recover a soul  detained  
by demons1 plucks a branch from a tree1 
and waving it to and fro  as if to catch
 something1 calls out the sick man's    
name4 ,returning he  strikes the patient
 over the head and body with the branch1
 into which the  lost soul is supposed  
to have passed1 and from which it       
returns to the  patient47#bae7 ,in the  
,babar ,islands offerings for evil      
spirits are laid at  the root of a great

 tree 7wokiorai71 from which a leaf is  
plucked and  pressed on the patient's   
forehead and breast2 the lost soul1     
which is in  the leaf1 is thus restored 
to its owner47#baf7 ,in some other      
islands of the  same seas1 when a man   
returns ill and speechless from the     
forest1 it is  inferred that the evil   
spirits which dwell in the great trees  
have caught  and kept his soul4         
,offerings of food are therefore left   
under a tree and  the soul is brought   
home in a piece of wax47#bag7 ,amongst  
the ,dyaks of  ,sarawak the priest      
conjures the lost soul into a cup1 where
 it is seen by  the uninitiated as a    
lock of hair1 but by the initiated as a 
miniature  human being4 ,this the priest
 pokes back into the patient's body     
through an  invisible hole in his       
skull47#bah7 ,in ,nias the sick man's   
soul is restored  to him in the shape of
 a firefly1 visible only to the         
sorcerer1 who  catches it in a cloth and
 places it on the forehead of the       

patient47#bai7  ,amongst the ,indians of
 ,santiago ,tepehuacan1 if a child has  
fallen from the  arms of its bearer and 
an illness has resulted from the fall1  
the parents  will take the child's      
shirt1 stretch it out on the spot where 
the little  one fell1 and say1 8,come1  
come1 come back to the infant40 ,then   
they bring  back a little of the earth  
wrapped up in the shirt1 and put the    
shirt on  the child4 ,they say that in  
this manner the spirit is replaced in   
the  child's body and that he will      
recover47#bbj7 ,with this we may compare
 an  ,irish custom reported by ,camden4 
,when any one happens to fall1 he       
springs  up again1 and turning round    
thrice to the right1 digs the earth with
 a  sword or knife1 and takes up a turf1
 because they say the earth restores    
his shade to him4 ,but if he falls sick 
within two or three days  thereafter1 a 
woman skilled in these matters is sent  
to the spot1 and  there says3 8,i call  
thee1 ,so-and-so1 from the ,east and    

,west1 from the  ,south and ,north1 from
 the groves1 woods1 rivers1 marshes1    
fairies white1  red1 and black10 and so 
forth4 ,after uttering certain short    
prayers1 she  returns home to the sick  
person1 and whispering in his ear       
another prayer1  along with a ,pater    
,noster1 puts some burning coals into a 
cup of clean  water1 and so decides     
whether the distemper has been inflicted
 by the  fairies47#bba7 ,here1 though   
,camden is not very explicit1 and he    
probably  did not quite understand the  
custom he describes1 it seems plain that
 the  shade or soul of a man who has    
fallen is conceived as adhering to the  
ground where he fell4 ,accordingly he   
seeks to regain possession of it by     
digging up the earth2 but if he fails to
 recover it1 he sends a wise woman  to  
the spot to win back his soul from the  
fairies who are detaining it4    7,m#dg7
 ,the ancient ,egyptians held that a    
dead man is not in a state to  enter on 
the life hereafter until his soul has   

been found and restored to  his         
mummified body4 ,the vital spark had    
been commonly devoured by the  malignant
 god ,sit1 who concealed his true form  
in the likeness of a horned  beast1 such
 as an ox or a gazelle4 ,so the priests 
went in quest of the  missing spirit1   
slaughtered the animal which had        
devoured it1 and cutting  open the      
carcase found the soul still undigested 
in its stomach4  ,afterwards the son of 
the deceased embraced the mummy or the  
image of his  father in order to restore
 his soul to him4 ,formerly it was      
customary to  place the skin of the     
slain beast on the dead man for the     
purpose of  recruiting his strength with
 that of the animal47#bbb7    7,m#dh7   
,again1 souls may be extracted from     
their bodies or detained on their       
wanderings not only by ghosts and demons
 but also by men1 especially by         
sorcerers4 ,in ,fiji1 if a criminal     
refused to confess1 the chief sent for a
  scarf with which 8to catch away the   

soul of the rogue40 ,at the sight or    
even at the mention of the scarf the    
culprit generally made a clean  breast4 
,for if he did not1 the scarf would be  
waved over his head till his  soul was  
caught in it1 when it would be carefully
 folded up and nailed to  the end of a  
chief's canoe2 and for want of his soul 
the criminal would  pine and die47#bbc7 
,the sorcerers of ,danger ,island used  
to set snares for  souls4 ,the snares   
were made of stout cinet1 about fifteen 
to thirty feet  long1 with loops on     
either side of different sizes1 to suit 
the different  sizes of souls2 for fat  
souls there were large loops1 for thin  
souls there  were small ones4 ,when a   
man was sick against whom the sorcerers 
had a  grudge1 they set up these        
soul-snares near his house and watched  
for the  flight of his soul4 ,if in the 
shape of a bird or an insect it was     
caught  in the snare the man would      
infallibly die47#bbd7 ,when a           
,polynesian mother  desired that the    

child in her womb should grow up to be a
 great warrior or  a great thief1 she   
repaired to the temple of the war-god   
,oro or of the  thief-god ,hiro4 ,there 
the priest obligingly caught the spirit 
of the god  in a snare made of coco-nut 
fibre1 and then infused it into the     
woman4  ,when the child was born1 the   
mother took it to the temple and        
dedicated it  to the god with whose     
divine spirit the infant was already    
possessed47#bbe7  ,the ,algonquin       
,indians also used nets to catch souls1 
but only as a measure  of defence4 ,they
 feared lest passing souls1 which had   
just quitted the  bodies of dying       
people1 should enter their huts and     
carry off the souls of  the inmates to  
deadland4 ,so they spread nets about    
their houses to catch  and entangle     
these ghostly intruders in the          
meshes47#bbf7    7,m#di7 ,among the     
,sereres of ,senegambia1 when a man     
wishes to revenge  himself on his enemy 
he goes to the ,fitaure 7chief and      

priest in one71  and prevails on him by 
presents to conjure the soul of his     
enemy into a  large jar of red          
earthenware1 which is then deposited    
under a consecrated  tree4 ,the man     
whose soul is shut up in the jar soon   
dies47#bbg7 ,among the  ,baoules of the 
,ivory ,coast it happened once that a   
chief's soul was  extracted by the magic
 of an enemy1 who succeeded in shutting 
it up in a  box4 ,to recover it1 two men
 held a garment of the sick man1 while a
 witch  performed certain enchantments4 
,after a time she declared that the soul
  was now in the garment1 which was     
accordingly rolled up and hastily       
wrapped about the invalid for the       
purpose of restoring his spirit to      
him47#bbh7 ,some of the ,congo negroes  
think that enchanters can get           
possession of human souls1 and enclosing
 them in tusks of ivory1 sell them  to  
the white man1 who makes them work for  
him in his country under the  sea4 ,it  
is believed that very many of the coast 

labourers are men thus  obtained2 so    
when these people go to trade they often
 look anxiously about  for their dead   
relations4 ,the man whose soul is thus  
sold into slavery  will die 8in due     
course1 if not at the time407#bbi7 ,in  
some parts of ,west  ,africa1 indeed1   
wizards are continually setting traps to
 catch souls that  wander from their    
bodies in sleep2 and when they have     
caught one1 they tie  it up over the    
fire1 and as it shrivels in the heat the
 owner sickens4  ,this is done1 not out 
of any grudge towards the sufferer1 but 
purely as a  matter of business4 ,the   
wizard does not care whose soul he has  
captured1  and will readily restore it  
to its owner if only he is paid for     
doing so4  ,some sorcerers keep regular 
asylums for strayed souls1 and anybody  
who has  lost or mislaid his own soul   
can always have another one from the    
asylum  on payment of the usual fee4 ,no
 blame whatever attaches to men who keep
  these private asylums or set traps for

 passing souls2 it is their  profession1
 and in the exercise of it they are     
actuated by no harsh or  unkindly       
feelings4 ,but there are also wretches  
who from pure spite or for  the sake of 
lucre set and bait traps with the       
deliberate purpose of  catching the soul
 of a particular man2 and in the bottom 
of the pot1  hidden by the bait1 are    
knives and sharp hooks which tear and   
rend the  poor soul1 either killing it  
outright or mauling it so as to impair  
the  health of its owner when it        
succeeds in escaping and returning to   
him4  ,miss ,kingsley knew a ,kruman who
 became very anxious about his soul1    
because for several nights he had smelt 
in his dreams the savoury smell of      
smoked crawfish seasoned with red       
pepper4 ,clearly some ill-wisher had set
  a trap baited with this dainty for his
 dream-soul1 intending to do him        
grievous bodily1 or rather spiritual1   
harm2 and for the next few nights  great
 pains were taken to keep his soul from 

straying abroad in his sleep4  ,in the  
sweltering heat of the tropical night he
 lay sweating and snorting  under a     
blanket1 his nose and mouth tied up with
 a handkerchief to prevent  the escape  
of his precious soul47#bcj7    7,m#ej7  
,when ,dyaks of the ,upper ,melawie are 
about to go out head-hunting  they take 
the precaution of securing the souls of 
their enemies before  they attempt to   
kill their bodies1 calculating          
apparently that mere bodily  death will 
soon follow the spiritual death1 or     
capture1 of the soul4 ,with  this       
intention they clear a small space in   
the underwood of the forest1  and set up
 in the clearing one of those miniature 
houses in which it is  customary to     
deposit the ashes of the dead4 ,food is 
placed in the little  house1 which1     
though raised on four posts1 is         
connected with the ground by  a tiny    
inverted ladder of the sort up which    
spirits are believed to swarm4  ,when   
these preparations have been completed1 

the leader of the expedition  comes and 
sits down a little way from the         
miniature house1 and addressing  the    
spirits of kinsmen who had the          
misfortune to be beheaded by their      
enemies1 he says1 8,o ghosts of         
,so-and-so1 come speedily back to our   
village4 ,we have rice in abundance4    
,our trees all bear ripe fruit4 ,our    
baskets are full to the brim4 ,o ghosts1
 come swiftly back and forget not  to   
bring your new friends and acquaintances
 with you40 ,but by the new  friends and
 acquaintances of the ghosts he means   
the souls of the enemies  against whom  
he is about to lead the expedition4     
,meantime the other  warriors have      
hidden themselves close by behind trees 
and bushes1 and are  listening with all 
their ears4 ,when the cry of an animal  
is heard in the  forest1 or a humming   
sound seems to issue from the little    
house1 it is a  sign that the ghosts of 
their friends have come1 bringing with  
them the  souls of their enemies1 which 

are accordingly at their mercy4 ,at that
 the  lurking warriors leap forth from  
their ambush1 and with brandished blades
  hew and slash at the souls of their   
foemen swarming unseen in the air4      
,taken completely by surprise1 the      
panic-stricken souls flee in all        
directions1 and are fain to hide under  
every leaf and stone on the ground4     
,but even here their retreat is cut off4
 ,for now the leader of the  expedition 
is hard at work1 grubbing up with his   
hands every stone and  leaf to right and
 left1 and thrusting them with feverish 
haste into the  basket1 which he at once
 ties up securely4 ,he now flatters     
himself that he  has the souls of the   
enemy safe in his possession2 and when  
in the course  of the expedition the    
heads of the foe are severed from their 
bodies1 he  will pack them into the same
 basket in which their souls are already
  languishing in captivity47#bca7       
7,m#ea7 ,in ,hawaii there were sorcerers
 who caught souls of living people1     

shut them up in calabashes1 and gave    
them to people to eat4 ,by squeezing a  
captured soul in their hands they       
discovered the place where people had   
been secretly buried47#bcb7 ,amongst the
 ,canadian ,indians1 when a wizard      
wished to kill a man1 he sent out his   
familiar spirits1 who brought him  the  
victim's soul in the shape of a stone or
 the like4 ,the wizard struck  the soul 
with a sword or an axe till it bled     
profusely1 and as it bled the  man to   
whom it belonged fell ill and           
died47#bcc7 ,in ,amboyna if a doctor is 
convinced that a patient's soul has been
 carried away by a demon beyond         
recovery1 he seeks to supply its place  
with a soul abstracted from another     
man4 ,for this purpose he goes by night 
to a house and asks1 8,who's there80    
,if an inmate is incautious enough to   
answer1 the doctor takes up from  before
 the door a clod of earth1 into which   
the soul of the person who  replied is  
thought to have passed4 ,this clod the  

doctor lays under the  sick man's       
pillow1 and performs certain ceremonies 
by which the stolen  soul is conveyed   
into the patient's body4 ,then as he    
goes home the doctor  fires two shots to
 frighten the soul from returning to its
 proper  owner47#bcd7 ,a ,karen wizard  
will catch the wandering soul of a      
sleeper and  transfer it to the body of 
a dead man4 ,the latter1 therefore1     
comes to  life as the former dies4 ,but 
the friends of the sleeper in turn      
engage a  wizard to steal the soul of   
another sleeper1 who dies as the first  
sleeper  comes to life4 ,in this way an 
indefinite succession of deaths and     
resurrections is supposed to take       
place47#bce7    7,m#eb7 ,nowhere perhaps
 is the art of abducting human souls    
more carefully  cultivated or carried to
 higher perfection than in the ,malay   
,peninsula4  ,here the methods by which 
the wizard works his will are various1  
and so  too are his motives4 ,sometimes 
he desires to destroy an enemy1         

sometimes  to win the love of a cold or 
bashful beauty4 ,some of the charms     
operate  entirely without contact2 in   
others1 the receptacle into which the   
soul is  to be lured has formed part of1
 or at least touched1 the person of the 
victim4 ,thus1 to take an instance of   
the latter sort of charm1 the  following
 are the directions given for securing  
the soul of one whom you  wish to render
 distraught4 ,take soil from the middle 
of his footprint2  wrap it up in pieces 
of red1 black1 and yellow cloth1 taking 
care to keep  the yellow outside2 and   
hang it from the centre of your mosquito
 curtain  with parti-coloured thread4   
,it will then become your victim's soul4
 ,to  complete the transubstantiation1  
however1 it is needful to switch the    
packet with a birch composed of seven   
leaf-ribs from a 8green0 coco-nut4  ,do 
this seven times at sunset1 at midnight1
 and at sunrise1 saying1 8,it is  not   
earth that ,i switch1 but the heart of  
,so-and-so40 ,then bury it in the       

middle of a path where your victim is   
sure to step over it1 and he will       
unquestionably become distraught47#bcf7 
,another way is to scrape the wood  of  
the floor where your intended victim has
 been sitting1 mix the  scrapings with  
earth from his or her footprint1 and    
knead the whole with  wax from a        
deserted bees' comb into a likeness of  
him or her4 ,then  fumigate the figure  
with incense and beckon to the soul     
every night for  three nights           
successively by waving a cloth1 while   
you recite the  appropriate spell47#bcg7
 ,in the following cases the charm takes
 effect  without any contact whatever1  
whether direct or indirect1 with the    
victim4  ,when the moon1 just risen1    
looks red above the eastern horizon1 go 
out1  and standing in the moonlight1    
with the big toe of your right foot on  
the  big toe of your left1 make a       
speaking-trumpet of your right hand and 
recite through it the following words3  
8,,om4 ,i loose my shaft1 ,i loose it   

and the moon clouds over1      ,i loose 
it1 and the sun is extinguished4      ,i
 loose it1 and the stars burn dim4      
,but it is not the sun1 moon1 and stars 
that ,i shoot at1      ,it is the stalk 
of the heart of that child of the       
congregation1                           
,so-and-so4        ,cluck6 cluck6 soul  
of ,so-and-so1 come and walk with me1   
,come and sit with me1      ,come and   
sleep and share my pillow4      ,cluck6 
cluck6 soul40      ,repeat this thrice  
and after every repetition blow through 
your hollow  fist47#bch7 ,or you may    
catch the soul in your turban1 thus4 ,go
 out on the  night of the full moon and 
the two succeeding nights2 sit down on  
an  ant-hill facing the moon1 burn      
incense1 and recite the following       
incantation3          8,i bring you a   
betel leaf to chew1      ,dab the lime  
on to it1 ,prince ,ferocious1      ,for 
,somebody1 ,prince ,distraction's       
daughter1 to chew4      ,somebody at    
sunrise be distraught for love of me1   

,somebody at sunset be distraught for   
love of me4      ,as you remember your  
parents1 remember me2      ,as you      
remember your house and house-ladder1   
remember me4      ,when thunder rumbles1
 remember me2      ,when wind whistles1 
remember me2      ,when the heavens     
rain1 remember me2      ,when cocks     
crow1 remember me2      ,when the       
dial-bird tells its tales1 remember me2 
,when you look up at the sun1 remember  
me2      ,when you look up at the moon1 
remember me1      ,for in that self-same
 moon ,i am there4      ,cluck6 cluck6  
soul of ,somebody come hither to me4    
,i do not mean to let you have my soul1 
,let your soul come hither to mine40    
,now wave the end of your turban towards
 the moon seven times each night4  ,go  
home and put it under your pillow1 and  
if you want to wear it in the  daytime1 
burn incense and say1 8,it is not a     
turban that ,i carry in my  girdle1 but 
the soul of ,somebody407#bci7    7,m#ec7
 ,perhaps the magical ceremonies just   

described may help to explain a  curious
 rite1 of immemorial antiquity1 which   
was performed on a very  solemn occasion
 at ,athens4 ,on the eve of the sailing 
of the fleet for  ,syracuse1 when all   
hearts beat high with hope1 and visions 
of empire  dazzled all eyes1            
consternation suddenly fell on the      
people one ,may  morning when they rose 
and found that most of the images of    
,hermes in the  city had been           
mysteriously mutilated in the night4    
,the impious  perpetrators of the       
sacrilege were unknown1 but whoever they
 were1 the  priests and priestesses     
solemnly cursed them according to the   
ancient  ritual1 standing with their    
faces to the west and shaking red cloths
 up  and down47#bdj7 ,perhaps in these  
cloths they were catching the souls of  
those at whom their curses were         
levelled1 just as we have seen that     
,fijian  chiefs used to catch the souls 
of criminals in scarves and nail them to
  canoes47#bda7    7,m#ed7 ,the ,indians

 of the ,nass ,river1 in ,british       
,columbia1 are impressed  with a belief 
that a physician may swallow his        
patient's soul by mistake4  ,a doctor   
who is believed to have done so is made 
by the other members of  the faculty to 
stand over the patient1 while one of    
them thrusts his  fingers down the      
doctor's throat1 another kneads him in  
the stomach with  his knuckles1 and a   
third slaps him on the back4 ,if the    
soul is not in him  after all1 and if   
the same process has been repeated upon 
all the medical  men without success1 it
 is concluded that the soul must be in  
the  head-doctor's box4 ,a party of     
doctors1 therefore1 waits upon him at   
his  house and requests him to produce  
his box4 ,when he has done so and       
arranged its contents on a new mat1 they
 take the votary of ,aesculapius  and   
hold him up by the heels with his head  
in a hole in the floor4 ,in this        
position they wash his head1 and 8any   
water remaining from the ablution is    

taken and poured upon the sick man's    
head407#bdb7 ,among the ,kwakiutl       
,indians of ,british ,columbia it is    
forbidden to pass behind the back of a  
shaman while he is eating1 lest the     
shaman should inadvertently swallow  the
 soul of the passer-by4 ,when that      
happens1 both the shaman and the  person
 whose soul he has swallowed fall down  
in a swoon4 ,blood flows from  the      
shaman's mouth1 because the soul is too 
large for him and is tearing  his       
inside4 ,then the clan of the person    
whose soul is doing this mischief  must 
assemble and sing the song of the       
shaman4 ,in time the suffering  sorcerer
 vomits out the soul1 which he exhibits 
in the shape of a small  bloody ball in 
the open palms of his hands4 ,he        
restores it to its owner1  who is lying 
prostrate on a mat1 by throwing it at   
him and then blowing on  his head4 ,the 
man whose soul was swallowed has very   
naturally to pay for  the damage he did 
to the shaman as well as for his own    

cure47#bdc7           #c4 ,the ,soul as 
a ,shadow and a ,reflection4            
7,m#ee7 ,but the spiritual dangers ,i   
have enumerated are not the only ones   
which beset the savage4 ,often he       
regards his shadow or reflection as his 
soul1 or at all events as a vital part  
of himself1 and as such it is           
necessarily a source of danger to him4  
,for if it is trampled upon1 struck1  or
 stabbed1 he will feel the injury as if 
it were done to his person2 and  if it  
is detached from him entirely 7as he    
believes that it may be7 he  will die4  
,in the island of ,wetar there are      
magicians who can make a man  ill by    
stabbing his shadow with a pike or      
hacking it with a sword47#bdd7  ,after  
,sankara had destroyed the ,buddhists in
 ,india1 it is said that he  journeyed  
to ,nepaul1 where he had some difference
 of opinion with the  ,grand ,lama4 ,to 
prove his supernatural powers1 he soared
 into the air4 ,but  as he mounted up1  
the ,grand ,lama1 perceiving his shadow 

swaying and  wavering on the ground1    
struck his knife into it and down fell  
,sankara and  broke his neck47#bde7 ,in 
the ,babar ,islands the demons get power
 over a  man's soul by holding fast his 
shadow1 or by striking and wounding     
it47#bdf7 ,among the ,tolindoos of      
central ,celebes to tread on a man's    
shadow  is an offence1 because it is    
supposed to make the owner sick27#bdg7  
and for  the same reason the            
,toboongkoos of that region forbid their
 children to  play with their           
shadows47#bdh7 ,the ,ottawa ,indians    
thought they could kill a  man by making
 certain figures on his shadow47#bdi7   
,the ,baganda of central  ,africa       
regarded a man's shadow as his ghost2   
hence they used to kill or  injure their
 enemies by stabbing or treading on     
their shadows47#bej7 ,among  the ,bavili
 of ,west ,africa it used to be         
considered a crime to trample on  or    
even to cross the shadow of another1    
especially if the shadow were that  of a

 married woman47#bea7 ,some ,caffres are
 very unwilling to let anybody  stand on
 their shadow1 believing that they can  
be influenced for evil  through         
it47#beb7 ,they think that 8a sick man's
 shadow dwindles in  intensity when he  
is about to die2 for it has such an     
intimate relation to  the man that it   
suffers with him407#bec7 ,the ,ja-,luo  
tribes of ,kavirondo1 to  the east of   
,lake ,victoria ,nyanza1 tell of the    
ancestor of all men1 ,apodtho  by name1 
who descended to earth from above1      
bringing with him cattle1  fowls1 and   
seeds4 ,when he was old1 the ,ja-,luo   
plotted to kill him1 but for  a long    
time they did not dare to attack him4   
,at last1 hearing that he was  sick1    
they thought their chance had come1 and 
sent a girl to see how he  was4 ,she    
took a small horn1 used for cupping     
blood1 in her hand1 and while  she      
talked with him she placed the          
cupping-horn on his shadow4 ,to her     
surprise it drew blood4 ,so she returned

 and told her friends that1 if they     
wished to kill ,apodtho1 they must not  
touch his body1 but spear his  shadow4  
,they did so1 and he died and turned    
into a rock1 which has ever  since      
possessed the property of sharpening    
spears unusually well47#bed7 ,in  a     
,chinese book we read of a sage who     
examined human shadows by lamplight  in 
order to discover the fate of their     
owners4 8,a man's shadow10 he said1     
8ought to be deep1 for1 if so1 he will  
attain honourable positions1 and a      
great age4 ,shadows are averse to being 
reflected in water1 or in wells1 or  in 
washing-basins4 ,it was on such grounds 
that the ancients avoided  shadows1 and 
that in old days ,kh-seu1 twan-hu1 and  
other  shadow-treading vermin caused    
injury by hitting the shadows of men4   
,in  recent times there have been men   
versed in the art of cauterizing the    
shadows of their patients40 ,another    
sapient ,chinese writer observes3 8,i   
have heard that1 if the shadow of a bird

 is hit with a piece of wood that  was  
struck by thunder1 the bird falls to the
 ground immediately4 ,i never  tried it1
 but on account of the matter stated    
above ,i consider the thing             
certain407#bee7 ,the natives of ,nias   
tremble at the sight of a rainbow1      
because they think it is a net spread by
 a powerful spirit to catch their       
shadows47#bef7    7,m#ef7 ,in the ,banks
 ,islands1 ,melanesia1 there are certain
 stones of a  remarkably long shape     
which go by the name of tamate gangan or
 8eating  ghosts10 because certain      
powerful and dangerous ghosts are       
believed to  lodge in them4 ,if a man's 
shadow falls on one of these stones1 the
 ghost  will draw his soul out from him1
 so that he will die4 ,such stones1     
therefore1 are set in a house to guard  
it2 and a messenger sent to a house  by 
the absent owner will call out the name 
of the sender1 lest the  watchful ghost 
in the stone should fancy that he came  
with evil intent and  should do him a   

mischief47#beg7 ,in ,florida1 one of the
 ,solomon ,islands1  there are places   
sacred to ghosts1 some in the village1  
some in the  gardens1 and some in the   
bush4 ,no man would pass one of these   
places when  the sun was so low as to   
cast his shadow into it1 for then the   
ghost would  draw it from him47#beh7    
,the ,indian tribes of the ,lower       
,fraser ,river believe  that man has    
four souls1 of which the shadow is one1 
though not the  principal1 and that     
sickness is caused by the absence of one
 of the souls4  ,hence no one will let  
his shadow fall on a sick shaman1 lest  
the latter  should purloin it to replace
 his own lost soul47#bei7 ,at a funeral 
in  ,china1 when the lid is about to be 
placed on the coffin1 most of the       
bystanders1 with the exception of the   
nearest kin1 retire a few steps or  even
 retreat to another room1 for a person's
 health is believed to be  endangered by
 allowing his shadow to be enclosed in a
 coffin4 ,and when the  coffin is about 

to be lowered into the grave most of the
 spectators recoil  to a little distance
 lest their shadows should fall into the
 grave and  harm should thus be done to 
their persons4 ,the geomancer and his   
assistants stand on the side of the     
grave which is turned away from the     
sun2 and the grave-diggers and          
coffin-bearers attach their shadows     
firmly  to their persons by tying a     
strip of cloth tightly round their      
waists47#bfj7 ,in the ,nicobar ,islands 
burial usually takes place at sundown1  
before midnight1 or at early dawn4 ,in  
no case can an interment be carried  out
 at noon or within an hour of it1 lest  
the shadows of the bearers who  lower   
the body into the earth1 or of the      
mourners taking their last look  at the 
shrouded figure1 should fall into the   
grave2 for that would cause  them to be 
sick or die4 ,and when the dead has been
 laid in his last home1  but before the 
earth is shovelled in upon him1 the     
leaves of a certain  jungle tree are    

waved over the grave1 and a lighted     
torch is brandished  inside it1 to      
disperse any souls of the sorrowing     
bystanders that may be  lingering with  
their departed friend in his narrow bed4
 ,then the signal is  given1 and the    
earth or sand is rapidly shovelled in by
 a party of young  men who have been    
standing in readiness to perform the    
duty47#bfa7 ,when the  ,malays are      
building a house1 and the central post  
is being set up1 the  greatest          
precautions are taken to prevent the    
shadow of any of the workers  from      
falling either on the post or on the    
hole dug to receive it2 for  otherwise  
they think that sickness and trouble    
will be sure to  follow47#bfb7 ,when    
members of some ,victorian tribes were  
performing magical  ceremonies for the  
purpose of bringing disease and         
misfortune on their  enemies1 they took 
care not to let their shadows fall on   
the object by  which the evil influence 
was supposed to be wafted to the        

foe47#bfc7 ,in  ,darfur people think    
that they can do an enemy to death by   
burying a  certain root in the earth on 
the spot where the shadow of his head   
happens  to fall4 ,the man whose shadow 
is thus tampered with loses             
consciousness at  once and will die if  
the proper antidote be not administered4
 ,in like  manner they can paralyse any 
limb1 as a hand or leg1 by planting a   
particular root in the earth in the     
shadow of the limb they desire to       
maim47#bfd7 ,nor is it human beings     
alone who are thus liable to be injured 
by means of their shadows4 ,animals are 
to some extent in the same  predicament4
 ,a small snail1 which frequents the    
neighbourhood of the  limestone hills in
 ,perak1 is believed to suck the blood  
of cattle through  their shadows2 hence 
the beasts grow lean and sometimes die  
from loss of  blood47#bfe7 ,the ancients
 supposed that in ,arabia1 if a hyna    
trod on a  man's shadow1 it deprived him
 of the power of speech and motion2 and 

that  if a dog1 standing on a roof in   
the moonlight1 cast a shadow on the     
ground  and a hyna trod on it1 the dog  
would fall down as if dragged with a    
rope47#bff7 ,clearly in these cases the 
shadow1 if not equivalent to the  soul1 
is at least regarded as a living part of
 the man or the animal1 so  that injury 
done to the shadow is felt by the person
 or animal as if it  were done to his   
body4 ,even the shadows of trees are    
supposed by the  ,caffres to be         
sensitive4 ,hence when a ,caffre doctor 
seeks to pluck the  leaves of a tree for
 medicinal purposes1 he 8takes care to  
run up quickly1  and to avoid touching  
the shadow lest it should inform the    
tree of the  danger1 and so give the    
tree time to withdraw the medicinal     
properties  from its extremities into   
the safety of the inaccessible trunk4   
,the shadow  of the tree is said to feel
 the touch of the man's feet407#bfg7    
7,m#eg7 ,conversely1 if the shadow is a 
vital part of a man or an animal1 it    

may under certain circumstances be as   
hazardous to be touched by it as it     
would be to come into contact with the  
person or animal4 ,thus in the          
,north-,west ,provinces of ,india people
 believe that if the shadow of the      
goat-sucker bird falls on an ox or a    
cow1 but especially on a cow buffalo1   
the beast will soon die4 ,the remedy is 
for some one to kill the bird1 rub  his 
hands or a stick in the blood1 and then 
wave the stick over the  animal4 ,there 
are certain men who are noted for their 
powers in this  respect all over the    
district47#bfh7 ,the ,kaitish of central
 ,australia hold  that if the shadow of 
a brown hawk falls on the breast of a   
woman who is  suckling a child1 the     
breast will swell up and burst4 ,hence  
if a woman  sees one of these birds in  
these circumstances1 she runs away in   
fear47#bfi7 ,in the ,central ,provinces 
of ,india a pregnant woman avoids the   
shadow of a man1 believing that if it   
fell on her1 the child would take  after

 him in features1 though not in         
character47#bgj7 ,in ,shoa any obstinate
  disorder1 for which no remedy is      
known1 such as insanity1 epilepsy1      
delirium1 hysteria1 and ,st4 ,vitus's   
dance1 is traced either to possession   
by a demon or to the shadow of an enemy 
which has fallen on the  sufferer47#bga7
 ,the ,bushman is most careful not to   
let his shadow fall on  the dead game1  
as he thinks this would bring bad       
luck47#bgb7 ,amongst the  ,caffres to   
overshadow the king by standing in his  
presence was an offence  worthy of      
instant death47#bgc7 ,and it is a       
,caffre superstition that if the  shadow
 of a man who is protected by a certain 
charm falls on the shadow of  a man who 
is not so protected1 the unprotected    
person will fall down1  overcome by the 
power of the charm which is transmitted 
through the  shadow47#bgd7 ,in the      
,punjaub some people believe that if the
 shadow of a  pregnant woman fell on a  
snake1 it would blind the creature      

instantly47#bge7    7,m#eh7 ,hence the  
savage makes it a rule to shun the      
shadow of certain  persons whom for     
various reasons he regards as sources of
 dangerous  influence4 ,amongst the     
dangerous classes he commonly ranks     
mourners and  women in general1 but     
especially his mother-in-law4 ,the      
,shuswap ,indians of  ,british ,columbia
 think that the shadow of a mourner     
falling upon a person  would make him   
sick47#bgf7 ,amongst the ,kurnai tribe  
of ,victoria novices at  initiation were
 cautioned not to let a woman's shadow  
fall across them1 as  this would make   
them thin1 lazy1 and stupid47#bgg7 ,an  
,australian native is  said to have once
 nearly died of fright because the      
shadow of his  mother-in-law fell on his
 legs as he lay asleep under a          
tree47#bgh7 ,the awe  and dread with    
which the untutored savage contemplates 
his mother-in-law  are amongst the most 
familiar facts of anthropology4 ,in the 
,yuin tribes of  ,new ,south ,wales the 

rule which forbade a man to hold any    
communication  with his wife's mother   
was very strict4 ,he might not look at  
her or even  in her direction4 ,it was a
 ground of divorce if his shadow        
happened to  fall on his mother-in-law3 
in that case he had to leave his wife1  
and she  returned to her parents47#bgi7 
,in the ,hunter ,river tribes of ,new   
,south  ,wales it was formerly death for
 a man to speak to his mother-in-law2   
however1 in later times the wretch who  
had committed this heinous crime  was   
suffered to live1 but he was severely   
reprimanded and banished for a  time    
from the camp47#bhj7 ,in the ,kulin     
tribe it was thought that if a woman    
looked at or spoke to her son-in-law or 
even his brother1 her hair would  turn  
white4 ,the same result1 it was         
supposed1 would follow if she ate of    
game which had been presented to her    
husband by her son-in-law2 but she      
could obviate this ill consequence by   
blackening her face1 and especially  her

 mouth1 with charcoal1 for then her hair
 would not turn white47#bha7  ,similarly
 in the ,kurnai tribe of ,victoria a    
woman is not permitted to see  her      
daughter's husband in camp or elsewhere4
 ,when he is present1 she keeps  her    
head covered with an opossum rug4 ,the  
camp of the mother-in-law faces  in a   
different direction to that of her      
son-in-law4 ,a screen of high  bushes is
 erected between both huts1 so that no  
one can see over from  either4 ,when the
 mother-in-law goes for firewood1 she   
crouches down as she  goes out or in1   
with her head covered47#bhb7 ,in ,uganda
 a man may not see  his mother-in-law   
nor speak to her face to face4 ,should  
they meet by  accident1 she must turn   
aside and cover her head with her       
clothes2 or if  her garments are too    
scanty for that1 she may squat on her   
haunches and  hide her face in her      
hands4 ,if he wishes to hold any        
communication with  her1 it must be done
 through a third person1 or through a   

wall or closed  door4 ,were he to break 
these rules1 he would certainly be      
seized with a  shaking of the hands and 
general debility47#bhc7 ,among some     
tribes of  eastern ,africa which        
formerly acknowledged the suzerainty of 
the sultan of  ,zanzibar1 before a young
 couple had children they might meet    
neither their  father-in-law nor their  
mother-in-law4 ,to avoid them they must 
take a long  roundabout4 ,but if they   
could not do that1 they must throw      
themselves on  the ground and hide their
 faces till the father-in-law or        
mother-in-law  had passed by47#bhd7     
,among the ,basutos a man may never meet
 his wife's  mother1 nor speak to her1  
nor see her4 ,if his wife is ill and her
 mother  comes to nurse her1 he must    
flee the house so long as she is in it2 
sentinels are posted to warn him of her 
departure47#bhe7 ,in ,new ,britain the  
native imagination fails to conceive the
 extent and nature of the  calamities   
which would result from a man's         

accidentally speaking to his  wife's    
mother2 suicide of one or both would    
probably be the only course  open to    
them4 ,the most solemn form of oath a   
,new ,briton can take is1 8,sir1  if ,i 
am not telling the truth1 ,i hope ,i may
 shake hands with my                    
mother-in-law407#bhf7 ,at ,vanua ,lava  
in the ,banks ,islands1 a man would not 
so much as follow his mother-in-law     
along the beach until the rising tide   
had washed out her footprints in the    
sand47#bhg7 ,to avoid meeting his       
mother-in-law face to face a very       
desperate ,apache ,indian1 one of the   
bravest of the brave1 has been seen to  
clamber along the brink of a  precipice 
at the risk of his life1 hanging on to  
rocks from which had he  fallen he would
 have been dashed to pieces or at least 
have broken several  of his limbs47#bhh7
 ,still more curious and difficult to   
explain is the rule  which forbids      
certain ,african kings1 after the       
coronation ceremonies have  been        

completed1 ever to see their own mothers
 again4 ,this restriction was  imposed  
on the kings of ,benin and ,uganda4 ,yet
 the queen-mothers lived in  regal state
 with a court and lands of their own4   
,in ,uganda it was thought  that if the 
king were to see his mother again1 some 
evil and probably  death would surely   
befall him47#bhi7    7,m#ei7 ,where the 
shadow is regarded as so intimately     
bound up with the life  of the man that 
its loss entails debility or death1 it  
is natural to  expect that its          
diminution should be regarded with      
solicitude and  apprehension1 as        
betokening a corresponding decrease in  
the vital energy  of its owner4 ,an     
elegant ,greek rhetorician has compared 
the man who lives  only for fame to one 
who should set all his heart on his     
shadow1 puffed up  and boastful when it 
lengthened1 sad and dejected when it    
shortened1  wasting and pining away when
 it dwindled to nothing4 ,the spirits of
 such  an one1 he goes on1 would        

necessarily be volatile1 since they must
 rise or  fall with every passing hour  
of the day4 ,in the morning1 when the   
level  sun1 just risen above the eastern
 horizon1 stretched out his shadow to   
enormous length1 rivalling the shadows  
cast by the cypresses and the  towers on
 the city wall1 how blithe and exultant 
would he be1 fancying  that in stature  
he had become a match for the fabled    
giants of old2 with  what a lofty port  
he would then strut and shew himself in 
the streets and  the market-place and   
wherever men congregated1 that he might 
be seen and  admired of all4 ,but as the
 day wore on1 his countenance would     
change and  he would slink back         
crestfallen to his house4 ,at noon1 when
 his once  towering shadow had shrunk to
 his feet1 he would shut himself up and 
refuse to stir abroad1 ashamed to look  
his fellow-townsmen in the face2  but in
 the afternoon his drooping spirits     
would revive1 and as the day  declined  
his joy and pride would swell again with

 the length of the  evening             
shadows47#bij7 ,the rhetorician who thus
 sought to expose the vanity  of fame as
 an object of human ambition by likening
 it to an ever-changing  shadow1 little 
dreamed that in real life there were men
 who set almost as  much store by their 
shadows as the fool whom he had conjured
 up in his  imagination to point a      
moral4 ,so hard is it for the straining 
wings of  fancy to outstrip the folly of
 mankind4 ,in ,amboyna and ,uliase1 two 
islands  near the equator1 where        
necessarily there is little or no shadow
 cast at  noon1 the people make it a    
rule not to go out of the house at      
mid-day1  because they fancy that by    
doing so a man may lose the shadow of   
his  soul47#bia7 ,the ,mangaians tell of
 a mighty warrior1 ,tukaitawa1 whose    
strength waxed and waned with the length
 of his shadow4 ,in the morning1  when  
his shadow fell longest1 his strength   
was greatest2 but as the shadow         
shortened towards noon his strength     

ebbed with it1 till exactly at noon it  
reached its lowest point2 then1 as the  
shadow stretched out in the  afternoon1 
his strength returned4 ,a certain hero  
discovered the secret of  ,tukaitawa's  
strength and slew him at noon47#bib7    
,the savage ,besisis of the  ,malay     
,peninsula fear to bury their dead at   
noon1 because they fancy that  the      
shortness of their shadows at that hour 
would sympathetically shorten  their own
 lives47#bic7 ,the ,baganda of central  
,africa used to judge of a  man's health
 by the length of his shadow4 ,they     
said1 8,so-and-so is going  to die1 his 
shadow is very small02 or1 8,he is in   
good health1 his shadow  is             
large407#bid7 ,similarly the ,caffres of
 ,south ,africa think that a man's      
shadow grows very small or vanishes at  
death4 ,when her husband is away at  the
 wars1 a woman hangs up his             
sleeping-mat2 if the shadow grows less1 
she  says her husband is killed2 if it  
remains unchanged1 she says he is       

unscathed47#bie7 ,it is possible that   
even in lands outside the tropics the   
observation of the diminished shadow at 
noon may have contributed1 even if  it  
did not give rise1 to the superstitious 
dread with which that hour has  been    
viewed by many peoples1 as by the       
,greeks1 ancient and modern1 the        
,bretons1 the ,russians1 the ,roumanians
 of ,transylvania1 and the ,indians of  
,santiago ,tepehuacan47#bif7 ,in this   
observation1 too1 we may perhaps detect 
the reason why noon was chosen by the   
,greeks as the hour for sacrificing  to 
the shadowless dead47#big7 ,the loss of 
the shadow1 real or apparent1 has  often
 been regarded as a cause or precursor  
of death4 ,whoever entered the          
sanctuary of ,zeus on ,mount ,lycaeus in
 ,arcadia was believed to lose his      
shadow and to die within the year47#bih7
 ,in ,lower ,austria on the evening of  
,st4 ,sylvester's day--the last day of  
the year--the company seated round the  
table mark whose shadow is not cast on  

the wall1 and believe that the          
seemingly shadowless person will die    
next year4 ,similar presages are drawn  
in ,germany both on ,st4 ,sylvester's   
day and on ,christmas ,eve47#bii7 ,the  
,galelareese fancy that if a child      
resembles his father1 they will not both
  live long2 for the child has taken    
away his father's likeness or shadow1   
and consequently the father must soon   
die47#cjj7 ,similarly among some  tribes
 of the ,lower ,congo1 8if the child is 
like its mother1 father1 or  uncle1 they
 think it has the spirit of the person  
it resembles1 and that  that person will
 soon die4 ,hence a parent will resent  
it if you say that  the baby is like him
 or her407#cja7    7,m#fj7 ,nowhere1    
perhaps1 does the equivalence of the    
shadow to the life or  soul come out    
more clearly than in some customs       
practised to this day in  south-eastern 
,europe4 ,in modern ,greece1 when the   
foundation of a new  building is being  
laid1 it is the custom to kill a cock1 a

 ram1 or a lamb1  and to let its blood  
flow on the foundation-stone1 under     
which the animal  is afterwards buried4 
,the object of the sacrifice is to give 
strength and  stability to the building4
 ,but sometimes1 instead of killing an  
animal1  the builder entices a man to   
the foundation-stone1 secretly measures 
his  body1 or a part of it1 or his      
shadow1 and buries the measure under the
  foundation-stone2 or he lays the      
foundation-stone upon the man's shadow4 
,it is believed that the man will die   
within the year47#cjb7 ,in the island   
of ,lesbos it is deemed enough if the   
builder merely casts a stone at the     
shadow of a passer-by2 the man whose    
shadow is thus struck will die1 but  the
 building will be solid47#cjc7 ,a       
,bulgarian mason measures the shadow of 
a man with a string1 places the string  
in a box1 and then builds the box  into 
the wall of the edifice4 ,within forty  
days thereafter the man whose  shadow   
was measured will be dead and his soul  

will be in the box beside  the string2  
but often it will come forth and appear 
in its former shape to  persons who were
 born on a ,saturday4 ,if a ,bulgarian  
builder cannot obtain  a human shadow   
for this purpose1 he will content       
himself with measuring  the shadow of   
the first animal that comes that        
way47#cjd7 ,the ,roumanians of          
,transylvania think that he whose shadow
 is thus immured will die within  forty 
days2 so persons passing by a building  
which is in course of  erection may hear
 a warning cry1 8,beware lest they take 
thy shadow60 ,not  long ago there were  
still shadow-traders whose business it  
was to provide  architects with the     
shadows necessary for securing their    
walls47#cje7 ,in  these cases the       
measure of the shadow is looked on as   
equivalent to the  shadow itself1 and to
 bury it is to bury the life or soul of 
the man1 who1  deprived of it1 must die4
 ,thus the custom is a substitute for   
the old  practice of immuring a living  

person in the walls1 or crushing him    
under  the foundation-stone of a new    
building1 in order to give strength and 
durability to the structure1 or more    
definitely in order that the angry      
ghost may haunt the place and guard it  
against the intrusion of enemies4  ,thus
 when a new gate was made or an old gate
 was repaired in the walls of  ,bangkok1
 it used to be customary to crush three 
men to death under an  enormous beam in 
a pit at the gateway4 ,before they were 
led to their doom1  they were regaled at
 a splendid banquet2 the whole court    
came to salute  them2 and the king      
himself charged them straitly to guard  
well the gate  that was to be committed 
to their care1 and to warn him if       
enemies or  rebels came to assault the  
city4 ,the next moment the ropes were   
cut and  the beam descended on them4    
,the ,siamese believed that these       
unfortunates  were transformed into the 
genii which they called phi47#cjf7 ,it  
is said  that when the massive teak     

posts of the gateways of ,mandalay were 
set up1  a man was bound and placed     
under each post and crushed to death4   
,the  ,burmese believe that men who die 
a violent death turn into nats or       
demons and haunt the spot where they    
were killed1 doing a mischief to such   
as attempt to molest the place4 ,thus   
their spirits become guardians of the   
gates47#cjg7 ,this theory would explain 
why such sacrifices appear to be        
offered most commonly at thoroughfares1 
such as gates and bridges1 where        
ghostly warders may be deemed especially
 serviceable in keeping2 watch on  the  
multitudes that go to and fro47#cjh7 ,in
 ,bima1 a district of the ,east  ,indian
 island of ,sambawa1 the custom is      
marked by some peculiar features1  which
 deserve to be mentioned4 ,when a new   
flag-pole is set up at the  sultan's    
palace a woman is crushed to death under
 it2 but she must be  pregnant4 ,if the 
destined victim should be brought to bed
 before her  execution1 she goes free4  

,the notion may be that the ghost of    
such a woman  would be more than usually
 fierce and vigilant4 ,again1 when the  
wooden  doors are set up at the palace1 
it is customary to bury a child under   
each  of the door-posts4 ,for these     
purposes officers are sent to scour the 
country for a pregnant woman or little  
children1 as the case may be1 and  if   
they come back empty-handed they must   
give up their own wives or  children to 
serve as victims4 ,when the gates are   
set up1 the children are  killed1 their 
bodies stript of flesh1 and their bones 
laid in the holes in  which the         
door-posts are erected4 ,then the flesh 
is boiled with horse's  flesh and served
 up to the officers4 ,any officer who   
refuses to eat of it  is at once cut    
down47#cji7 ,the intention of this last 
practice is perhaps  to secure the      
fidelity of the officers by compelling  
them to enter into a  covenant of the   
most solemn and binding nature with the 
ghosts of the  murdered children who are

 to guard the gates4    7,m#fa7 ,the    
practice of burying the measure of a    
man's shadow1 as a  substitute for the  
man himself1 under the foundation-stone 
of a building  may perhaps throw light  
on the singular deity whom the people of
 ,kisser1  an ,east ,indian island1     
choose to guard their houses and        
villages4 ,the god  in question is      
nothing more or less than the           
measuring-tape which was used  to       
measure the foundations of the house or 
of the village temple4 ,after it  has   
served this useful purpose1 the tape is 
wound about a stick shaped  like a      
paddle1 and is then deposited in the    
thatch of the roof of the  house1 where 
food is offered to it on all special    
occasions4 ,the deified  measuring-tape 
of the whole village is that which was  
used to measure the  foundations of the 
first house or of the village temple4   
,the handle of the  paddle-like stick on
 which it is wound is carved into the   
figure of a  person squatting in the    

usual posture2 and the whole is kept in 
a rough  wooden box along with one or   
two figures to act as its guards47#caj7 
,it is  possible1 though perhaps hardly 
probable1 that these tapes may be       
thought  to contain the souls of men    
whose shadows they measured at the      
foundation  ceremony4    7,m#fb7 ,as    
some peoples believe a man's soul to be 
in his shadow1 so other  7or the same7  
peoples believe it to be in his         
reflection in water or a  mirror4 ,thus 
8the ,andamanese do not regard their    
shadows but their  reflections 7in any  
mirror7 as their souls407#caa7          
,according to one  account1 some of the 
,fijians thought that man has two souls1
 a light one  and a dark one2 the dark  
one goes to ,hades1 the light one is his
  reflection in water or a mirror47#cab7
 ,when the ,motumotu of ,new ,guinea    
first saw their likenesses in a         
looking-glass they thought that their   
reflections were their souls47#cac7 ,in 
,new ,caledonia the old men are of      

opinion that a person's reflection in   
water or a mirror is his soul2 but  the 
younger men1 taught by the ,catholic    
priests1 maintain that it is a          
reflection and nothing more1 just like  
the reflection of palm-trees in the     
water47#cad7 ,the reflection-soul1 being
 external to the man1 is exposed to     
much the same dangers as the            
shadow-soul4 ,among the ,galelareese1   
half-grown lads and girls may not look  
at themselves in a mirror2 for they  say
 that the mirror takes away their bloom 
and leaves them ugly47#cae7 ,and  as the
 shadow may be stabbed1 so may the      
reflection4 ,hence an ,aztec mode  of   
keeping sorcerers from the house was to 
leave a vessel of water with a  knife in
 it behind the door4 ,when a sorcerer   
entered he was so much  alarmed at      
seeing his reflection in the water      
transfixed by a knife that  he turned   
and fled47#caf7 ,in ,corrze1 a district 
of the ,auvergne1 a cow's  milk had     
dried up through the maleficent spells  

of a neighbouring witch1  so a sorcerer 
was called in to help4 ,he made the     
woman whose cow was  bewitched sit in   
front of a pail of water with a knife in
 her hand till  she thought she saw the 
image of the witch in the water1        
whereupon he made  her stab the image   
with the knife4 ,they say that if the   
knife strikes the  image fair in the    
eye1 the person whose likeness it is    
will suffer a  corresponding injury in  
his or her eye4 ,this procedure1 we are 
informed1  has been successful in       
restoring milk to the udders of a cow   
when even  holy water had been tried in 
vain47#cag7 ,the ,zulus will not look   
into a  dark pool because they think    
there is a beast in it which will take  
away  their reflections1 so that they   
die47#cah7 ,the ,basutos say that       
crocodiles  have the power of thus      
killing a man by dragging his reflection
 under  water4 ,when one of them dies   
suddenly and from no apparent cause1 his
  relatives will allege that a crocodile

 must have taken his shadow some  time  
when he crossed a stream47#cai7 ,in     
,saddle ,island1 ,melanesia1 there is  a
 pool 8into which if any one looks he   
dies2 the malignant spirit takes  hold  
upon his life by means of his reflection
 on the water407#cbj7    7,m#fc7 ,we can
 now understand why it was a maxim both 
in ancient ,india and  ancient ,greece  
not to look at one's reflection in      
water1 and why the  ,greeks regarded it 
as an omen of death if a man dreamed of 
seeing himself  so reflected47#cba7     
,they feared that the water-spirits     
would drag the  person's reflection or  
soul under water1 leaving him soulless  
to perish4  ,this was probably the      
origin of the classical story of the    
beautiful  ,narcissus1 who languished   
and died through seeing his reflection  
in the  water4 ,the explanation that he 
died for love of his own fair image was 
probably devised later1 after the old   
meaning of the story was forgotten4     
,the same ancient belief lingers1 in a  

faded form1 in the ,english             
superstition that whoever sees a water  
fairy must pine and die4                
8,alas1 the moon should ever beam       
,to show what man should never see6--   
,i saw a maiden on a stream1      ,and  
fair was she6        ,i staid to watch1 
a little space1      ,her parted lips if
 she would sing2      ,the waters closed
 above her face      ,with many a ring4 
,i know my life will fade away1      ,i 
know that ,i must vainly pine1      ,for
 ,i am made of mortal clay1      ,but   
she's divine60      7,m#fd7 ,further1 we
 can now explain the widespread custom  
of covering up  mirrors or turning them 
to the wall after a death has taken     
place in the  house4 ,it is feared that 
the soul1 projected out of the person in
 the  shape of his reflection in the    
mirror1 may be carried off by the ghost 
of  the departed1 which is commonly     
supposed to linger about the house till 
the burial4 ,the custom is thus exactly 
parallel to the ,aru custom of not      

sleeping in a house after a death for   
fear that the soul1 projected out of    
the body in a dream1 may meet the ghost 
and be carried off by it47#cbb7 ,in     
,oldenburg it is thought that if a      
person sees his image in a mirror after 
a death he will die himself4 ,so all the
 mirrors in the house are covered  up   
with white cloth47#cbc7 ,in some parts  
of ,germany and ,belgium after a  death 
not only the mirrors but everything that
 shines or glitters  7windows1 clocks1  
etc47 is covered up17#cbd7 doubtless    
because they might  reflect a person's  
image4 ,the same custom of covering up  
mirrors or  turning them to the wall    
after a death prevails in ,england1     
,scotland1  ,madagascar17#cbe7 and among
 the ,karaits1 a ,jewish sect in the    
,crimea47#cbf7  ,the ,suni ,mohammedans 
of ,bombay cover with a cloth the mirror
 in the room  of a dying man and do not 
remove it until the corpse is carried   
out for  burial4 ,they also cover the   
looking-glasses in their bedrooms before

  retiring to rest at night47#cbg7 ,the 
reason why sick people should not see   
themselves in a mirror1 and why the     
mirror in a sick-room is therefore      
covered up17#cbh7 is also plain2 in time
 of sickness1 when the soul might  take 
flight so easily1 it is particularly    
dangerous to project it out of  the body
 by means of the reflection in a mirror4
 ,the rule is therefore  precisely      
parallel to the rule observed by some   
peoples of not allowing  sick people to 
sleep27#cbi7 for in sleep the soul is   
projected out of the  body1 and there is
 always a risk that it may not return4  
8,in the opinion  of the ,raskolniks a  
mirror is an accursed thing1 invented by
 the  devil107#ccj7 perhaps on account  
of the mirror's supposed power of       
drawing  out the soul in the reflection 
and so facilitating its capture4        
7,m#fe7 ,as with shadows and            
reflections1 so with portraits2 they are
 often  believed to contain the soul of 
the person portrayed4 ,people who hold  

this  belief are naturally loth to have 
their likenesses taken2 for if the      
portrait is the soul1 or at least a     
vital part of the person portrayed1     
whoever possesses the portrait will be  
able to exercise a fatal influence  over
 the original of it4 ,thus the          
,esquimaux of ,bering ,strait believe   
that  persons dealing in witchcraft have
 the power of stealing a person's inua  
or shade1 so that without it he will    
pine away and die4 ,once at a village   
on the lower ,yukon ,river an explorer  
had set up his camera to get a  picture 
of the people as they were moving about 
among their houses4 ,while  he was      
focusing the instrument1 the headman of 
the village came up and  insisted on    
peeping under the cloth4 ,being allowed 
to do so1 he gazed  intently for a      
minute at the moving figures on the     
ground glass1 then  suddenly withdrew   
his head and bawled at the top of his   
voice to the  people1 8,he has all of   
your shades in this box40 ,a panic      

ensued among the  group1 and in an      
instant they disappeared helter-skelter 
into their  houses47#cca7 ,the ,dacotas 
hold that every man has several wanagi  
or  8apparitions10 of which after death 
one remains at the grave1 while  another
 goes to the place of the departed4 ,for
 many years no ,yankton  ,dacota would  
consent to have his picture taken lest  
one of his  8apparitions0 should remain 
after death in the picture instead of   
going to  the spirit-land47#ccb7 ,an    
,indian whose portrait the ,prince of   
,wied wished  to get1 refused to let    
himself be drawn1 because he believed it
 would  cause his death47#ccc7 ,the     
,mandan ,indians also thought that they 
would soon  die if their portraits were 
in the hands of another2 they wished at 
least  to have the artist's picture as a
 kind of hostage47#ccd7 ,the ,tepehuanes
 of  ,mexico stood in mortal terror of  
the camera1 and five days' persuasion   
was  necessary to induce them to pose   
for it4 ,when at last they consented1   

they  looked like criminals about to be 
executed4 ,they believed that by        
photographing people the artist could   
carry off their souls and devour  them  
at his leisure moments4 ,they said that 
when the pictures reached his  country  
they would die or some other evil would 
befall them47#cce7 ,the  ,canelos       
,indians of ,ecuador think that their   
soul is carried away in their  picture4 
,two of them1 who had been photographed1
 were so alarmed that they  came back   
next day on purpose to ask if it were   
really true that their  souls had been  
taken away47#ccf7 ,similar notions are  
entertained by the  ,aymara ,indians of 
,peru and ,bolivia47#ccg7 ,the          
,araucanians of ,chili are  unwilling to
 have their portraits drawn1 for they   
fancy that he who has  their portraits  
in his possession could1 by means of    
magic1 injure or  destroy               
themselves47#cch7    7,m#ff7 ,the ,yaos1
 a tribe of ,british ,central ,africa in
 the neighbourhood of  ,lake ,nyassa1   

believe that every human being has a    
lisoka1 a soul1 shade1  or spirit1 which
 they appear to associate with the      
shadow or picture of  the person4 ,some 
of them have been known to refuse to    
enter a room where  pictures were hung  
on the walls1 8because of the masoka1   
souls1 in  them40 ,the camera was at    
first an object of dread to them1 and   
when it was  turned on a group of       
natives they scattered in all directions
 with shrieks  of terror4 ,they said    
that the ,european was about to take    
away their  shadows and that they would 
die2 the transference of the shadow or  
portrait 7for the ,yao word for the two 
is the same1 to wit chiwilili7 to  the  
photographic plate would involve the    
disease or death of the shadeless  body4
 ,a ,yao chief1 after much difficulty1  
allowed himself to be  photographed on  
condition that the picture should be    
shewn to none of his  subjects1 but sent
 out of the country as soon as possible4
 ,he feared lest  some ill-wisher might 

use it to bewitch him4 ,some time       
afterwards he fell  ill1 and his        
attendants attributed the illness to    
some accident which had  befallen the   
photographic plate in ,england47#cci7   
,the ,ngoni of the same  region         
entertain a similar belief1 and formerly
 exhibited a similar dread  of sitting  
to a photographer1 lest by so doing they
 should yield up their  shades or       
spirits to him and they should          
die47#cdj7 ,when ,joseph ,thomson       
attempted to photograph some of the     
,wa-teita in eastern ,africa1 they      
imagined that he was a magician trying  
to obtain possession of their  souls1   
and that if he got their likenesses they
 themselves would be  entirely at his   
mercy47#cda7 ,when ,dr4 ,catat and some 
companions were  exploring the ,bara    
country on the west coast of            
,madagascar1 the people  suddenly became
 hostile4 ,the day before the           
travellers1 not without  difficulty1 had
 photographed the royal family1 and now 

found themselves  accused of taking the 
souls of the natives for the purpose of 
selling them  when they returned to     
,france4 ,denial was vain2 in compliance
 with the  custom of the country they   
were obliged to catch the souls1 which  
were  then put into a basket and ordered
 by ,dr4 ,catat to return to their      
respective owners47#cdb7    7,m#fg7     
,some villagers in ,sikhim betrayed a   
lively horror and hid away  whenever the
 lens of a camera1 or 8the evil eye of  
the box0 as they called  it1 was turned 
on them4 ,they thought it took away     
their souls with their  pictures1 and so
 put it in the power of the owner of the
 pictures to cast  spells on them1 and  
they alleged that a photograph of the   
scenery blighted  the landscape47#cdc7  
,until the reign of the late ,king of   
,siam no ,siamese  coins were ever      
stamped with the image of the king1 8for
 at that time  there was a strong       
prejudice against the making of         
portraits in any  medium4 ,europeans who

 travel into the jungle have1 even at   
the present  time1 only to point a      
camera at a crowd to procure its instant
 dispersion4  ,when a copy of the face  
of a person is made and taken away from 
him1 a  portion of his life goes with   
the picture4 ,unless the sovereign had  
been  blessed with the years of a       
,methusaleh he could scarcely have      
permitted  his life to be distributed in
 small pieces together with the coins of
 the  realm407#cdd7 ,similarly1 in      
,corea1 8the effigy of the king is not  
struck on  the coins2 only a few        
,chinese characters are put on them4    
,they would deem  it an insult to the   
king to put his sacred face on objects  
which pass into  the most vulgar hands  
and often roll on the ground in the dust
 or the mud4  ,when the ,french ships   
arrived for the first time in ,corea1   
the mandarin  who was sent on board to  
communicate with them was dreadfully    
shocked to  see the levity with which   
these western barbarians treated the    

face of  their sovereign1 reproduced on 
the coins1 and the recklessness with    
which  they put it in the hands of the  
first comer1 without troubling          
themselves  in the least whether or not 
he would shew it due respect407#cde7 ,in
  ,minahassa1 a district of ,celebes1   
many chiefs are reluctant to be         
photographed1 believing that if that    
were done they would soon die4 ,for     
they imagine that1 were the photograph  
lost by its owner and found by  somebody
 else1 whatever injury the finder chose 
to do to the portrait  would equally    
affect the person whom it               
represented47#cdf7 ,mortal terror  was  
depicted on the faces of the ,battas    
upon whom von ,brenner turned the  lens 
of his camera2 they thought he wished to
 carry off their shadows or  spirits in 
a little box47#cdg7 ,when ,dr4          
,nieuwenhuis attempted to photograph    
the ,kayans or ,bahaus of central       
,borneo1 they were much alarmed1 fearing
  that their souls would follow their   

photographs into the far country and    
that their deserted bodies would fall   
sick4 ,further1 they imagined that      
possessing their likenesses the explorer
 would be able by magic art to  work on 
the originals at a distance47#cdh7      
7,m#fh7 ,beliefs of the same sort still 
linger in various parts of ,europe4     
,not very many years ago some old women 
in the ,greek island of ,carpathus  were
 very angry at having their likenesses  
drawn1 thinking that in  consequence    
they would pine and die47#cdi7 ,it is a 
,german superstition that  if you have  
your portrait painted1 you will         
die47#cej7 ,some people in  ,russia     
object to having their silhouettes      
taken1 fearing that if this is  done    
they will die before the year is        
out47#cea7 ,in ,albania ,miss ,durham   
sketched an old man who boasted of being
 a hundred and ten years old4 ,when     
every one recognised the likeness1 a    
look of great anxiety came over the     
patriarch's face1 and most earnestly he 

besought the artist never to  destroy   
the sketch1 for he was certain that the 
moment the sketch was torn  he would    
drop down dead47#ceb7 ,an artist in     
,england once vainly attempted  to      
sketch a gypsy girl4 8,i won't have her 
drawed out10 said the girl's  aunt4 8,i 
told her ,i'd make her scrawl the earth 
before me1 if ever she let  herself be  
drawed out again40 8,why1 what harm can 
there be80 8,i know  there's a fiz 7a   
charm7 in it4 ,there was my youngest1   
that the gorja  drawed out on ,newmarket
 ,heath1 she never held her head up     
after1 but  wasted away1 and died1 and  
she's buried in ,march                  
churchyard407#cec7 ,there  are persons  
in the ,west of ,scotland 8who refuse to
 have their likenesses  taken lest it   
prove unlucky2 and give as instances the
 cases of several of  their friends who 
never had a day's health after being    
photographed407#ced7                    
,,chapter ,,iii4 ,,tabooed ,,acts4      
#a4 ,taboos on ,intercourse with        

,strangers4      7,m#fi7 ,so much for   
the primitive conceptions of the soul   
and the dangers to  which it is exposed4
 ,these conceptions are not limited to  
one people or  country2 with variations 
of detail they are found all over the   
world1 and  survive1 as we have seen1 in
 modern ,europe4 ,beliefs so deep-seated
 and so  widespread must necessarily    
have contributed to shape the mould in  
which  the early kingship was cast4 ,for
 if every person was at such pains to   
save  his own soul from the perils which
 threatened it on so many sides1 how    
much more carefully must he have been   
guarded upon whose life hung the        
welfare and even the existence of the   
whole people1 and whom therefore it  was
 the common interest of all to preserve8
 ,therefore we should expect to  find   
the king's life protected by a system of
 precautions or safeguards  still more  
numerous and minute than those which in 
primitive society every  man adopts for 
the safety of his own soul4 ,now in     

point of fact the life  of the early    
kings is regulated1 as we have seen and 
shall see more fully  presently1 by a   
very exact code of rules4 ,may we not   
then conjecture that  these rules are in
 fact the very safeguards which we      
should expect to find  adopted for the  
protection of the king's life8 ,an      
examination of the rules  themselves    
confirms this conjecture4 ,for from this
 it appears that some of  the rules     
observed by the kings are identical with
 those observed by  private persons out 
of regard for the safety of their souls2
 and even of  those which seem peculiar 
to the king1 many1 if not all1 are most 
readily  explained on the hypothesis    
that they are nothing but safeguards or 
lifeguards of the king4 ,i will now     
enumerate some of these royal rules or  
taboos1 offering on each of them such   
comments and explanations as may  serve 
to set the original intention of the    
rule in its proper light4    7,m#gj7 ,as
 the object of the royal taboos is to   

isolate the king from all  sources of   
danger1 their general effect is to      
compel him to live in a  state of       
seclusion1 more or less complete1       
according to the number and  stringency 
of the rules he observes4 ,now of all   
sources of danger none are  more dreaded
 by the savage than magic and           
witchcraft1 and he suspects all         
strangers of practising these black     
arts4 ,to guard against the baneful     
influence exerted voluntarily or        
involuntarily by strangers is therefore 
an elementary dictate of savage         
prudence4 ,hence before strangers are   
allowed to enter a district1 or at least
 before they are permitted to  mingle   
freely with the inhabitants1 certain    
ceremonies are often performed  by the  
natives of the country for the purpose  
of disarming the strangers  of their    
magical powers1 of counteracting the    
baneful influence which is  believed to 
emanate from them1 or of disinfecting1  
so to speak1 the  tainted atmosphere by 

which they are supposed to be           
surrounded4 ,thus1 when  the ambassadors
 sent by ,justin ,,ii41 ,emperor of the 
,east1 to conclude a  peace with the    
,turks had reached their destination1   
they were received by  shamans1 who     
subjected them to a ceremonial          
purification for the purpose  of        
exorcising all harmful influence4       
,having deposited the goods brought by  
the ambassadors in an open place1 these 
wizards carried burning branches  of    
incense round them1 while they rang a   
bell and beat on a tambourine1  snorting
 and falling into a state of frenzy in  
their efforts to dispel the  powers of  
evil4 ,afterwards they purified the     
ambassadors themselves by  leading them 
through the flames47#cee7 ,in the island
 of ,nanumea 7,south  ,pacific7         
strangers from ships or from other      
islands were not allowed to  communicate
 with the people until they all1 or a   
few as representatives of  the rest1 had
 been taken to each of the four temples 

in the island1 and  prayers offered that
 the god would avert any disease or     
treachery which  these strangers might  
have brought with them4 ,meat offerings 
were also  laid upon the altars1        
accompanied by songs and dances in      
honour of the  god4 ,while these        
ceremonies were going on1 all the people
 except the  priests and their          
attendants kept out of sight47#cef7 ,on 
returning from an  attempted ascent of  
the great ,african mountain             
,kilimanjaro1 which is  believed by the 
neighbouring tribes to be tenanted by   
dangerous demons1  ,mr4 ,new and his    
party1 as soon as they reached the      
border of the inhabited  country1 were  
disenchanted by the inhabitants1 being  
sprinkled with 8a  professionally       
prepared liquor1 supposed to possess the
 potency of  neutralising evil          
influences1 and removing the spell of   
wicked  spirits407#ceg7 ,in the interior
 of ,yoruba 7,west ,africa7 the         
sentinels at  the gates of towns often  

oblige ,european travellers to wait till
 nightfall  before they admit them1     
fearing that if the strangers were      
admitted by day  the devil would enter  
behind them47#ceh7 ,the whole ,mahafaly 
country in  ,madagascar used to be      
tabooed to strangers of the white race1 
the natives  imagining that the         
intrusion of a white man would          
immediately cause the  death of their   
king4 ,the traveller ,bastard had the   
greatest difficulty in  overcoming the  
reluctance of the natives to allow him  
to enter their land  and especially to  
visit their holy city47#cei7 ,amongst   
the ,ot ,danoms of  ,borneo it is the   
custom that strangers entering the      
territory should pay  to the natives a  
certain sum1 which is spent in the      
sacrifice of buffaloes  or pigs to the  
spirits of the land and water1 in order 
to reconcile them  to the presence of   
the strangers1 and to induce them not to
 withdraw their  favour from the people 
of the country1 but to bless the        

rice-harvest1 and  so forth47#cfj7 ,the 
men of a certain district in ,borneo1   
fearing to look  upon a ,european       
traveller lest he should make them ill1 
warned their wives  and children not to 
go near him4 ,those who could not       
restrain their  curiosity killed fowls  
to appease the evil spirits and smeared 
themselves  with the blood47#cfa7 8,more
 dreaded10 says a traveller in central  
,borneo1  8than the evil spirits of the 
neighbourhood are the evil spirits from 
a  distance which accompany travellers4 
,when a company from the middle         
,mahakam river visited me among the     
,blu-u ,kayans in the year #ahig1 no    
woman  shewed herself outside her house 
without a burning bundle of plehiding   
bark1 the stinking smoke of which drives
 away evil spirits407#cfb7 ,in ,laos1   
before a stranger can be accorded       
hospitality1 the master of the house    
must offer sacrifice to the ancestral   
spirits2 otherwise the spirits would  be
 offended and would send disease on the 

inmates47#cfc7 ,when ,madame  ,pfeiffer 
arrived at the village of ,hali-,bonar1 
among the ,battas of  ,sumatra1 a       
buffalo was killed and the liver offered
 to her4 ,then a  ceremony was performed
 to propitiate the evil spirits4 ,two   
young men  danced1 and one of them in   
dancing sprinkled water from a buffalo's
 horn  on the visitor and the           
spectators47#cfd7 ,in the ,mentawei     
,islands1 when a  stranger enters a     
house where there are children1 the     
father or other  member of the family   
takes the ornament which the children   
wear in their  hair and hands it to the 
stranger1 who holds it in his hands for 
a while  and then gives it back to him4 
,this is thought to protect the children
  from the evil effect which the sight  
of a stranger might have upon           
them47#cfe7 ,when a ,dutch steamship was
 approaching their villages1 the  people
 of ,biak1 an island off the north coast
 of ,new ,guinea1 shook and  knocked    
their idols about in order to ward off  

ill-luck47#cff7 ,at  ,shepherd's ,isle  
,captain ,moresby had to be disenchanted
 before he was  allowed to land his     
boat's crew4 ,when he leaped ashore1 a  
devil-man seized  his right hand and    
waved a bunch of palm leaves over the   
captain's head4  ,then 8he placed the   
leaves in my left hand1 putting a small 
green twig  into his mouth1 still       
holding me fast1 and then1 as if with   
great effort1  drew the twig from his   
mouth--this was extracting the evil     
spirit--after  which he blew violently1 
as if to speed it away4 ,i now held a   
twig between  my teeth1 and he went     
through the same process40 ,then the two
 raced round  a couple of sticks fixed  
in the ground and bent to an angle at   
the top1  which had leaves tied to it4  
,after some more ceremonies the         
devil-man  concluded by leaping to the  
level of ,captain ,moresby's shoulders  
7his  hands resting on the captain's    
shoulders7 several times1 8as if to show
  that he had conquered the devil1 and  

was now trampling him into the          
earth407#cfg7 ,north ,american ,indians 
8have an idea that strangers1           
particularly white strangers1 are       
ofttimes accompanied by evil spirits4   
,of  these they have great dread1 as    
creating and delighting in mischief4    
,one  of the duties of the medicine     
chief is to exorcise these spirits4 ,i  
have  sometimes ridden into or through a
 camp where ,i was unknown or           
unexpected1  to be confronted by a tall1
 half-naked savage1 standing in the     
middle of  the circle of lodges1 and    
yelling in a sing-song1 nasal tone1 a   
string of  unintelligible words407#cfh7 
7,m#ga7 ,when ,crevaux was travelling in
 ,south ,america he entered a village of
  the ,apalai ,indians4 ,a few moments  
after his arrival some of the ,indians  
brought him a number of large black     
ants1 of a species whose bite is        
painful1 fastened on palm leaves4 ,then 
all the people of the village1  without 
distinction of age or sex1 presented    

themselves to him1 and he had  to sting 
them all with the ants on their faces1  
thighs1 and other parts of  their       
bodies4 ,sometimes when he applied the  
ants too tenderly they called  out      
8,more6 more60 and were not satisfied   
till their skin was thickly  studded    
with tiny swellings like what might have
 been produced by whipping  them with   
nettles47#cfi7 ,the object of this      
ceremony is made plain by the  custom   
observed in ,amboyna and ,uliase of     
sprinkling sick people with  pungent    
spices1 such as ginger and cloves1      
chewed fine1 in order by the  prickling 
sensation to drive away the demon of    
disease which may be  clinging to their 
persons47#cgj7 ,in ,java a popular cure 
for gout or  rheumatism is to rub       
,spanish pepper into the nails of the   
fingers and toes  of the sufferer2 the  
pungency of the pepper is supposed to be
 too much for  the gout or rheumatism1  
who accordingly departs in haste47#cga7 
,so on the  ,slave ,coast of ,africa the

 mother of a sick child sometimes       
believes that  an evil spirit has taken 
possession of the child's body1 and in  
order to  drive him out1 she makes small
 cuts in the body of the little sufferer
 and  inserts green peppers or spices in
 the wounds1 believing that she will    
thereby hurt the evil spirit and force  
him to be gone4 ,the poor child         
naturally screams with pain1 but the    
mother hardens her heart in the  belief 
that the demon is suffering             
equally47#cgb7 ,in ,hawaii a patient is 
sometimes pricked with bamboo needles   
for the sake of hurting and  expelling a
 refractory demon who is lurking in the 
sufferer's body and  making him         
ill47#cgc7 ,dyak sorceresses in         
south-eastern ,borneo will  sometimes   
slash the body of a sick man with sharp 
knives in order1 it is  said1 to allow  
the demon of disease to escape through  
the cuts27#cgd7 but  perhaps the notion 
rather is to make the present quarters  
of the spirit  too hot for him4 ,with a 

similar intention some of the natives of
 ,borneo  and ,celebes sprinkle rice    
upon the head or body of a person       
supposed to be  infested by dangerous   
spirits2 a fowl is then brought1 which1 
by picking  up the rice from the        
person's head or body1 removes along    
with it the  spirit or ghost which is   
clinging like a burr to his skin4 ,this 
is done1  for example1 to persons who   
have attended a funeral1 and who may    
therefore  be supposed to be infested by
 the ghost of the deceased47#cge7       
,similarly  ,basutos1 who have carried a
 corpse to the grave1 have their hands  
scratched with a knife from the tip of  
the thumb to the tip of the  forefinger1
 and magic stuff is rubbed into the     
wound17#cgf7 for the  purpose1 no doubt1
 of removing the ghost which may be     
adhering to their  skin4 ,among the     
,barotse of south-eastern ,africa a few 
days after a funeral  the sorcerer makes
 an incision in the forehead of each    
surviving member of  the family and     

fills it with medicine1 8in order to    
ward off contagion and  the effect of   
the sorcery which caused the            
death407#cgg7 ,when  elephant-hunters in
 ,east ,africa have killed an elephant  
they get upon its  carcase1 make little 
cuts in their toes1 and rub gunpowder   
into the cuts4  ,this is done with the  
double intention of counteracting any   
evil influence  that may emanate from   
the dead elephant1 and of acquiring     
thereby the  fleetness of foot possessed
 by the animal in its life47#cgh7 ,the  
people of  ,nias carefully scrub and    
scour the weapons and clothes which they
 buy1 in  order to efface all connexion 
between the things and the persons from 
whom  they bought them47#cgi7    7,m#gb7
 ,it is probable that the same dread of 
strangers1 rather than any  desire to do
 them honour1 is the motive of certain  
ceremonies which are  sometimes observed
 at their reception1 but of which the   
intention is not  directly stated4 ,in  
the ,ongtong ,java ,islands1 which are  

inhabited by  ,polynesians1 and lie a   
little to the north of the ,solomon     
,islands1 the  priests or sorcerers seem
 to wield great influence4 ,their main  
business is  to summon or exorcise      
spirits for the purpose of averting or  
dispelling  sickness1 and of procuring  
favourable winds1 a good catch of fish1 
and so  on4 ,when strangers land on the 
islands1 they are first of all received 
by  the sorcerers1 sprinkled with water1
 anointed with oil1 and girt with  dried
 pandanus leaves4 ,at the same time sand
 and water are freely thrown  about in  
all directions1 and the newcomer and his
 boat are wiped with  green leaves4     
,after this ceremony the strangers are  
introduced by the  sorcerers to the     
chief47#chj7 ,in ,afghanistan and in    
some parts of ,persia  the traveller1   
before he enters a village1 is          
frequently received with a  sacrifice of
 animal life or food1 or of fire and    
incense4 ,the ,afghan  ,boundary        
,mission1 in passing by villages in     

,afghanistan1 was often met  with fire  
and incense47#cha7 ,sometimes a tray of 
lighted embers is thrown  under the     
hoofs of the traveller's horse1 with the
 words1 8,you are  welcome407#chb7 ,on  
entering a village in central ,africa   
,emin ,pasha was  received with the     
sacrifice of two goats2 their blood was 
sprinkled on the  path and the chief    
stepped over the blood to greet         
,emin47#chc7 ,before  strangers entered 
the country or city of ,benin1 custom   
compelled them to  have their feet      
washed2 sometimes the ceremony was      
performed in a sacred  place47#chd7     
,amongst the ,esquimaux of ,cumberland  
,inlet1 when a stranger  arrives at an  
encampment1 the sorcerer goes out to    
meet him4 ,the stranger  folds his arms 
and inclines his head to one side1 so as
 to expose his  cheek1 upon which the   
magician deals a terrible blow1         
sometimes felling  him to the ground4   
,next the sorcerer in his turn presents 
his cheek to the  smiter and receives a 

buffet from the stranger4 ,then they    
kiss each other1  the ceremony is over1 
and the stranger is hospitably received 
by all47#che7  ,sometimes the dread of  
strangers and their magic is too great  
to allow of  their reception on any     
terms4 ,thus when ,speke arrived at a   
certain  village1 the natives shut their
 doors against him1 8because they had   
never  before seen a white man nor the  
tin boxes that the men were carrying3   
#8,who  knows1' they said1 #8but that   
these very boxes are the plundering     
,watuta  transformed and come to kill   
us8 ,you cannot be admitted4' ,no       
persuasion  could avail with them1 and  
the party had to proceed to the next    
village407#chf7    7,m#gc7 ,the fear    
thus entertained of alien visitors is   
often mutual4  ,entering a strange land 
the savage feels that he is treading    
enchanted  ground1 and he takes steps to
 guard against the demons that haunt it 
and  the magical arts of its            
inhabitants4 ,thus on going to a strange

 land the  ,maoris performed certain    
ceremonies to make it noa 7common71 lest
 it  might have been previously tapu    
7sacred747#chg7 ,when ,baron            
,miklucho-,maclay was approaching a     
village on the ,maclay ,coast of ,new   
,guinea1 one of the natives who         
accompanied him broke a branch from a   
tree  and going aside whispered to it   
for a while2 then stepping up to each   
member of the party1 one after another1 
he spat something upon his back  and    
gave him some blows with the branch4    
,lastly1 he went into the forest  and   
buried the branch under withered leaves 
in the thickest part of the  jungle4    
,this ceremony was believed to protect  
the party against all  treachery and    
danger in the village they were         
approaching47#chh7 ,the idea  probably  
was that the malignant influences were  
drawn off from the persons  into the    
branch and buried with it in the depths 
of the forest4 ,before  ,stuhlmann and  
his companions entered the territory of 

the ,wanyamwesi in  central ,africa1 one
 of his men killed a white cock and     
buried it in a pot  just at the         
boundary47#chi7 ,in ,australia1 when a  
strange tribe has been  invited into a  
district and is approaching the         
encampment of the tribe  which owns the 
land1 8the strangers carry lighted bark 
or burning sticks  in their hands1 for  
the purpose1 they say1 of clearing and  
purifying the  air407#cij7 ,on the coast
 of ,victoria there is a tract of       
country between  the ,la ,trobe ,river  
and the ,yarra ,river1 which some of the
 aborigines  called the ,bad ,country4  
,it was supposed to act injuriously on  
strangers4  ,hence when a man of another
 clan entered it he needed some one of  
the  natives to look after him2 and if  
his guardian went away from the camp1 he
  deputed another to take his place4    
,during his first visit1 before he      
became as it were acclimatised1 the     
visitor did nothing for himself as to   
food1 drinking-water1 or lodging4 ,he   

was painted with a band of white        
pipe-clay across the face below the     
eyes1 and had to learn the ,nulit       
language before going further4 ,he slept
 on a thick layer of leaves so that  he 
should not touch the ground2 and he was 
fed with flesh-meat from the  point of a
 burnt stick1 which he removed with his 
teeth1 not with his  lips4 ,his         
drinking-water was drawn from a small   
hole in the ground by his  entertainers1
 and they made it muddy by stirring it  
with a stick4 ,he might  only take three
 mouthfuls at a time1 each of which he  
had to let slowly  trickle down his     
throat4 ,if he did otherwise1 his throat
 would close  up47#cia7 ,the ,kayans and
 ,kenyahs of ,borneo think it well to   
conciliate the  spirit of the land when 
they enter a strange country4 8,the old 
men1  indeed1 trusting to the protection
 afforded by omens1 are in little need  
of further aid1 but when young boys are 
brought into a new river of  importance1
 the hospitality of the local demons is 

invoked4 ,the ,kayans  make an offering 
of fowls' eggs1 which must not be bought
 on the spot1 but  are carried from the 
house1 sometimes for distances so long  
that the  devotion of the travellers is 
more apparent than their presents to the
  spirits of the land4 ,each boy takes  
an egg and puts it in a bamboo split  at
 the end into four1 while one of the    
older men calls upon the hills1  rocks1 
trees1 and streams to hear him and to   
witness the offering4 ,careful  to      
disguise the true nature of the gift1 he
 speaks of it as ov1 a yam1  using a    
form of words fixed by usage4 #8,omen   
bird1' he shouts into the air1  #8we    
have brought you these boys4 ,it is on  
their account only that we have         
prepared this feast4 ,harm them not2    
make things go pleasantly2 and they     
give you the usual offering of a yam4 ,i
 give this to the country4' ,the  little
 ceremony is performed behind the hut   
where the night is spent1 and  the boys 
wait about for the charm to take effect4

 ,the custom of the  ,kenyahs shows the 
same feeling for the unknown and unseen 
spirits that are  supposed to abound4 ,a
 fowl's feathers1 one for each boy1 are 
held by an  old man1 while the          
youngsters touch his arm4 ,the          
invocation is quite a  powerful example 
of native rhetoric3 #8,smooth away      
trouble1 ye mystic  mountains1 hills1   
valleys1 soil1 rocks1 trees4 ,shield the
 lives of the  children who have come   
hither4' 07#cib7 ,when the ,toradjas of 
central  ,celebes are on a head-hunting 
expedition and have entered the enemy's 
country1 they may not eat any fruits    
which the foe has planted nor any       
animal which he has reared until they   
have first committed an act of          
hostility1 as by burning a house or     
killing a man4 ,they think that if they 
broke this rule they would receive      
something of the soul or spiritual      
essence of the enemy into themselves1   
which would destroy the mystic  virtue  
of their talismans47#cic7 ,it is said   

that just before ,greek armies  advanced
 to the shock of battle1 a man bearing a
 lighted torch stepped out  from either 
side and threw his torch into the space 
between the hosts4  ,then they retired  
unmolested1 for they were thought to be 
sacred to ,ares  and inviolable47#cid7  
,now some peoples fancy that when they  
advance to  battle the spirits of their 
fathers hover in the van47#cie7 ,hence  
fire  thrown out in front of the line of
 battle may be meant to disperse these  
shadowy combatants1 leaving the issue of
 the fight to be determined by  more    
substantial weapons than ghosts can     
wield4 ,similarly the fire which  is    
sometimes borne at the head of an       
army7#cif7 is perhaps in some cases     
intended to dissipate the evil          
influences1 whether magical or          
spiritual1  with which the air of the   
enemy's country may be conceived to     
teem4    7,m#gd7 ,again1 it is thought  
that a man who has been on a journey may
 have  contracted some magic evil from  

the strangers with whom he has been     
brought into contact4 ,hence1 on        
returning home1 before he is readmitted 
to  the society of his tribe and        
friends1 he has to undergo certain      
purificatory ceremonies4 ,thus the      
,bechuanas 8cleanse or purify themselves
  after journeys by shaving their heads1
 etc41 lest they should have  contracted
 from strangers some evil by witchcraft 
or sorcery407#cig7 ,in  some parts of   
western ,africa when a man returns home 
after a long absence1  before he is     
allowed to visit his wife1 he must wash 
his person with a  particular fluid1 and
 receive from the sorcerer a certain    
mark on his  forehead1 in order to      
counteract any magic spell which a      
stranger woman  may have cast on him in 
his absence1 and which might be         
communicated  through him to the women  
of his village47#cih7 ,every year about 
one-third  of the men of the ,wanyamwesi
 tribe make journeys to the east coast  
of  ,africa either as porters or as     

traffickers4 ,before he sets out1 the   
husband smears his cheeks with a sort of
 meal-porridge1 and during his  absence 
his wife may eat no flesh and must keep 
for him the sediment of  the porridge in
 the pot4 ,on their return from the     
coast the men sprinkle  meal every day  
on all the paths leading to the camp1   
for the purpose1 it  is supposed1 of    
keeping evil spirits off2 and when they 
reach their homes  the men again smear  
porridge on their faces1 while the women
 who have  stayed at home strew ashes on
 their heads47#cii7 ,in ,uganda1 when a 
man  returns from a journey1 his wife   
takes some of the bark cloths from the  
bed of one of his children and lays them
 on her husband's bed2 and as he  enters
 the house1 he jumps over one of his    
wives who has children by him1  or over 
one of his children4 ,if he neglects to 
do this1 one of his  children or one of 
his wives will die47#djj7 ,when ,damaras
 return home after  a long absence1 they
 are given a small portion of the fat of

 particular  animals1 which is supposed 
to possess certain virtues47#dja7 ,a    
story is  told of a ,navajo ,indian who1
 after long wanderings1 returned to his 
own  people4 ,when he came within sight 
of his house1 his people made him stop  
and told him not to approach nearer till
 they had summoned a shaman4 ,when  the 
shaman was come 8ceremonies were        
performed over the returned wanderer1   
and he was washed from head to foot1 and
 dried with corn-meal2 for thus do  the 
,navajo treat all who return to their   
homes from captivity with another       
tribe1 in order that all alien          
substances and influences may be removed
  from them4 ,when he had been thus     
purified he entered the house1 and his  
people embraced him and wept over       
him407#djb7 ,two ,hindoo ambassadors1   
who  had been sent to ,england by a     
native prince and had returned to       
,india1  were considered to have so     
polluted themselves by contact with     
strangers  that nothing but being born  

again could restore them to purity4     
8,for the  purpose of regeneration it is
 directed to make an image of pure gold 
of  the female power of nature1 in the  
shape either of a woman or of a cow4 ,in
  this statue the person to be          
regenerated is enclosed1 and dragged    
through  the usual channel4 ,as a statue
 of pure gold and of proper dimensions  
would  be too expensive1 it is          
sufficient to make an image of the      
sacred ,yoni1  through which the person 
to be regenerated is to pass40 ,such an 
image of  pure gold was made at the     
prince's command1 and his ambassadors   
were born  again by being dragged       
through it47#djc7 ,in some of the       
,moluccas1 when a  brother or young     
blood-relation returns from a long      
journey1 a young girl  awaits him at the
 door with a caladi leaf in her hand and
 water in the  leaf4 ,she throws the    
water over his face and bids him        
welcome47#djd7 ,among  the ,kayans of   
,borneo1 men who have been absent on a  

long journey are  secluded for four days
 in a small hut made specially for the  
purpose  before they are allowed to     
enter their own house47#dje7 ,the       
natives of  ,savage ,island 7,south     
,pacific7 invariably killed1 not only   
all strangers in  distress who were     
drifted to their shores1 but also any of
 their own  people who had gone away in 
a ship and returned home4 ,this was done
 out of  dread of disease4 ,long after  
they began to venture out to ships they 
would  not immediately use the things   
they obtained from them1 but hung them  
up  in quarantine for weeks in the      
bush47#djf7    7,m#ge7 ,when precautions
 like these are taken on behalf of the  
people in  general against the malignant
 influence supposed to be exercised by  
strangers1 it is no wonder that special 
measures are adopted to protect  the    
king from the same insidious danger4 ,in
 the middle ages the envoys who  visited
 a ,tartar ,khan were obliged to pass   
between two fires before they  were     

admitted to his presence1 and the gifts 
they brought were also  carried between 
the fires4 ,the reason assigned for the 
custom was that the  fire purged away   
any magic influence which the strangers 
might mean to  exercise over the        
,khan47#djg7 ,when subject chiefs come  
with their retinues  to visit ,kalamba  
7the most powerful chief of the         
,bashilange in the ,congo  ,basin7 for  
the first time or after being           
rebellious1 they have to bathe1  men and
 women together1 in two brooks on two   
successive days1 passing the  nights    
under the open sky in the market-place4 
,after the second bath they  proceed1   
entirely naked1 to the house of         
,kalamba1 who makes a long white  mark  
on the breast and forehead of each of   
them4 ,then they return to the          
market-place and dress1 after which they
 undergo the pepper ordeal4 ,pepper  is 
dropped into the eyes of each of them1  
and while this is being done the        
sufferer has to make a confession of all

 his sins1 to answer all questions  that
 may be put to him1 and to take certain 
vows4 ,this ends the ceremony1  and the 
strangers are now free to take up their 
quarters in the town for  as long as    
they choose to remain47#djh7 ,before    
strangers were admitted to  the presence
 of ,lobengula1 king of the ,matebeles1 
they had to be treated  with a sticky   
green medicine1 which was profusely     
sprinkled over them by  means of a cow's
 tail47#dji7 ,at ,kilema1 in eastern    
,africa1 when a stranger  arrives1 a    
medicine is made out of a certain plant 
or a tree fetched from  a distance1     
mixed with the blood of a sheep or goat4
 ,with this mixture the  stranger is    
besmeared or besprinkled before he is   
admitted to the presence  of the        
king47#daj7 ,the king of ,monomotapa1 in
 ,south-,east ,africa1 might not  wear  
any foreign stuffs for fear of their    
being poisoned47#daa7 ,the king of      
,cacongo1 in ,west ,africa1 might not   
possess or even touch ,european goods1  

except metals1 arms1 and articles made  
of wood and ivory4 ,persons wearing     
foreign stuffs were very careful to keep
 at a distance from his person1  lest   
they should touch him47#dab7 ,the king  
of ,loango might not look upon  the     
house of a white man47#dac7 ,we have    
already seen how the native king of     
,fernando ,po dwells secluded from all  
contact with the whites in the depths   
of an extinct volcano1 shunning the very
 sight of a pale face1 which1 in  the   
belief of his subjects1 would be        
instantly fatal to him47#dad7 ,in a     
wild mountainous district of ,java1 to  
the south of ,bantam1 there exists a    
small aboriginal race who have been     
described as a living antiquity4 ,these 
are the ,baduwis1 who about the year    
#addc fled from ,bantam to escape       
conversion to ,islam1 and in their      
mountain fastnesses1 holding aloof from 
their neighbours1 still cleave to the   
quaint and primitive ways of their      
heathen forefathers4 ,their villages are

 perched in spots which deep  ravines1  
lofty precipices1 raging torrents1 and  
impenetrable forests  combine to render 
almost inaccessible4 ,their hereditary  
ruler bears the  title of ,girang-,pu-un
 and unites in his hands the temporal   
and spiritual  power4 ,he must never    
quit the capital1 and none even of his  
subjects who  live outside the town are 
ever allowed to see him4 ,were an alien 
to set  foot in his dwelling1 the place 
would be desecrated and abandoned4 ,in  
former times the representatives of the 
,dutch ,government and the ,regent of   
,java once paid a visit to the capital  
of the ,baduwis4 ,that very night all   
the people fled the place and never     
returned47#dae7           #b4 ,taboos on
 ,eating and ,drinking4      7,m#gf7 ,in
 the opinion of savages the acts of     
eating and drinking are  attended with  
special danger2 for at these times the  
soul may escape from  the mouth1 or be  
extracted by the magic arts of an enemy 
present4 ,among  the ,ewe-speaking      

peoples of the ,slave ,coast 8the common
 belief seems to be  that the indwelling
 spirit leaves the body and returns to  
it through the  mouth2 hence1 should it 
have gone out1 it behoves a man to be   
careful  about opening his mouth1 lest a
 homeless spirit should take advantage  
of  the opportunity and enter his body4 
,this1 it appears1 is considered most   
likely to take place while the man is   
eating407#daf7 ,precautions are         
therefore taken to guard against these  
dangers4 ,thus of the ,battas of        
,sumatra it is said that 8since the soul
 can leave the body1 they always  take  
care to prevent their soul from straying
 on occasions when they have  most need 
of it4 ,but it is only possible to      
prevent the soul from straying  when one
 is in the house4 ,at feasts one may    
find the whole house shut up1  in order 
that the soul 7tondi7 may stay and enjoy
 the good things set  before it407#dag7 
,the ,zafimanelo in ,madagascar lock    
their doors when they  eat1 and hardly  

any one ever sees them eating47#dah7 ,in
 ,shoa1 one of the  southern provinces  
of ,abyssinia1 the doors of the house   
are scrupulously  barred at meals to    
exclude the evil eye1 and a fire is     
invariably lighted1  else devils would  
enter and there would be no blessing on 
the meat47#dai7  ,every time that an    
,abyssinian of rank drinks1 a servant   
holds a cloth  before his master to     
guard him from the evil eye47#dbj7 ,the 
,warua will not  allow any one to see   
them eating and drinking1 being doubly  
particular  that no person of the       
opposite sex shall see them doing so4   
8,i had to pay  a man to let me see him 
drink2 ,i could not make a man let a    
woman see him  drink40 ,when offered a  
drink of pombe they often ask that a    
cloth may be  held up to hide them      
whilst drinking4 ,further1 every man and
 woman must  cook for themselves2 each  
person must have his own fire47#dba7    
,the ,tuaregs  of the ,sahara never eat 
or drink in presence of any one         

else47#dbb7 ,the  ,thompson ,indians of 
,british ,columbia thought that a shaman
 could bewitch  them most easily when   
they were eating1 drinking1 or smoking2 
hence they  avoided doing any of these  
things in presence of an unknown        
shaman47#dbc7  ,in ,fiji persons who    
suspected others of plotting against    
them avoided  eating in their presence1 
or were careful to leave no fragment of 
food  behind47#dbd7    7,m#gg7 ,if these
 are the ordinary precautions taken by  
common people1 the  precautions taken by
 kings are extraordinary4 ,the king of  
,loango may not  be seen eating or      
drinking by man or beast under pain of  
death4 ,a  favourite dog having broken  
into the room where the king was dining1
 the  king ordered it to be killed on   
the spot4 ,once the king's own son1 a   
boy  of twelve years old1 inadvertently 
saw the king drink4 ,immediately the    
king ordered him to be finely apparelled
 and feasted1 after which he  commanded 
him to be cut in quarters1 and carried  

about the city with a  proclamation that
 he had seen the king drink4 8,when the 
king has a mind to  drink1 he has a cup 
of wine brought2 he that brings it has a
 bell in his  hand1 and as soon as he   
has delivered the cup to the king1 he   
turns his  face from him and rings the  
bell1 on which all present fall down    
with  their faces to the ground1 and    
continue so till the king has drank4444 
,his  eating is much in the same style1 
for which he has a house on purpose1    
where his victuals are set upon a bensa 
or table3 which he goes to1 and  shuts  
the door3 when he has done1 he knocks   
and comes out4 ,so that none  ever see  
the king eat or drink4 ,for it is       
believed that if any one should1  the   
king shall immediately die40 ,the       
remnants of his food are buried1        
doubtless to prevent them from falling  
into the hands of sorcerers1 who by     
means of these fragments might cast a   
fatal spell over the monarch47#dbe7     
,the rules observed by the neighbouring 

king of ,cacongo were similar2 it  was  
thought that the king would die if any  
of his subjects were to see him         
drink47#dbf7 ,it is a capital offence to
 see the king of ,dahomey at his  meals4
 ,when he drinks in public1 as he does  
on extraordinary occasions1 he  hides   
himself behind a curtain1 or            
handkerchiefs are held up round his     
head1 and all the people throw          
themselves with their faces to the      
earth47#dbg7 ,any one who saw the ,muata
 ,jamwo 7a great potentate in the       
,congo ,basin7 eating or drinking would 
certainly be put to death47#dbh7 ,when  
the king 7,muata7 of ,cazembe raises his
 glass to his mouth to drink1 all  who  
are present prostrate themselves and    
avert their faces in such a  manner as  
not to see him drinking47#dbi7 ,at      
,asaba1 on the ,lower ,niger1  where the
 kings or chiefs number fully four      
hundred1 no one is allowed to  prepare  
the royal dishes4 ,the chiefs act as    
their own cooks and eat in the          

strictest privacy47#dcj7 ,the king and  
royal family of ,walo1 on the ,senegal1 
never take their meals in public2 it is 
expressly forbidden to see them         
eating47#dca7 ,among the ,monbutto of   
central ,africa the king invariably     
takes his meals in private2 no one may  
see the contents of his dish1 and  all  
that he leaves is carefully thrown into 
a pit set apart for that  purpose4      
,everything that the king has handled is
 held sacred and may not  be            
touched47#dcb7 ,when the king of ,unyoro
 in central ,africa went to drink  milk 
in the dairy1 every man must leave the  
royal enclosure and all the  women had  
to cover their heads till the king      
returned4 ,no one might see  him drink4 
,one wife accompanied him to the dairy  
and handed him the  milk-pot1 but she   
turned away her face while he drained   
it47#dcc7 ,the king  of ,susa1 a region 
to the south of ,abyssinia1 presides    
daily at the feast  in the long         
banqueting-hall1 but is hidden from the 

gaze of his subjects  by a              
curtain47#dcd7 ,among the ,ewe-speaking 
peoples of the ,slave ,coast the  person
 of the king is sacred1 and if he drinks
 in public every one must  turn away the
 head so as not to see him1 while some  
of the women of the  court hold up a    
cloth before him as a screen4 ,he never 
eats in public1 and  the people pretend 
to believe that he neither eats nor     
sleeps4 ,it is  criminal to say the     
contrary47#dce7 ,when the king of ,tonga
 ate1 all the  people turned their backs
 to him47#dcf7 ,in the palace of the    
,persian kings  there were two          
dining-rooms opposite each other2 in one
 of them the king  dined1 in the other  
his guests4 ,he could see them through a
 curtain on the  door1 but they could   
not see him4 ,generally the king took   
his meals alone2  but sometimes his wife
 or some of his sons dined with         
him47#dcg7           #c4 ,taboos on     
shewing the ,face4      7,m#gh7 ,in some
 of the preceding cases the intention of

 eating and drinking  in strict         
seclusion may perhaps be to hinder evil 
influences from entering  the body      
rather than to prevent the escape of the
 soul4 ,this certainly is  the motive of
 some drinking customs observed by      
natives of the ,congo  region4 ,thus we 
are told of these people that 8there is 
hardly a native  who would dare to      
swallow a liquid without first conjuring
 the spirits4  ,one of them rings a bell
 all the time he is drinking2 another   
crouches  down and places his left hand 
on the earth2 another veils his head2   
another puts a stalk of grass or a leaf 
in his hair1 or marks his forehead  with
 a line of clay4 ,this fetish custom    
assumes very varied forms4 ,to  explain 
them1 the black is satisfied to say that
 they are an energetic  mode of         
conjuring spirits40 ,in this part of the
 world a chief will  commonly ring a    
bell at each draught of beer which he   
swallows1 and at the  same moment a lad 
stationed in front of him brandishes a  

spear 8to keep at  bay the spirits which
 might try to sneak into the old chief's
 body by the  same road as the massanga 
7beer7407#dch7 ,the same motive of      
warding off  evil spirits probably      
explains the custom observed by some    
,african sultans  of veiling their      
faces4 ,the ,sultan of ,darfur wraps up 
his face with a  piece of white muslin1 
which goes round his head several times1
 covering  his mouth and nose first1 and
 then his forehead1 so that only his    
eyes are  visible4 ,the same custom of  
veiling the face as a mark of           
sovereignty is  said to be observed in  
other parts of central ,africa47#dci7   
,the ,sultan of  ,wadai always speaks   
from behind a curtain2 no one sees his  
face except his  intimates and a few    
favoured persons47#ddj7 ,similarly the  
,sultan of ,bornu  never shewed himself 
to his people and only spoke to them    
from behind a  curtain47#dda7 ,the king 
of ,chonga1 a town on the right bank of 
the ,niger  above ,egga1 may not be seen

 by his subjects nor by strangers4 ,at  
an  interview he sits in his palace     
concealed by a mat which hangs like a   
curtain1 and from behind it he converses
 with his visitor47#ddb7 ,the ,muysca   
,indians of ,colombia had such a respect
 for their chiefs that they dared  not  
lift their eyes on them1 but always     
turned their backs when they had  to    
address them4 ,if a thief1 after        
repeated punishments1 proved            
incorrigible1 they took him to the      
chief1 and one of the nobles1 turning   
the culprit round1 said to him1 8,since 
you think yourself so great a lord  that
 you have the right to break the laws1  
you have the right to look at  the      
chief40 ,from that moment the criminal  
was regarded as infamous4 ,nobody  would
 have anything to do with him or even   
speak to him1 and he died an            
outcast47#ddc7 ,montezuma was revered by
 his subjects as a god1 and he set  so  
much store on their reverence that if on
 going out of the city he saw a  man    

lift up his eyes on him1 he had the rash
 gazer put to death4 ,he  generally     
lived in the retirement of his palace1  
seldom shewing himself4  ,on the days   
when he went to visit his gardens1 he   
was carried in a litter  through a      
street which was enclosed by walls2 none
 but his bearers had the  right to pass 
along that street47#ddd7 ,it was a law  
of the ,medes that their  king should be
 seen by nobody47#dde7 ,the king of     
,jebu1 on the ,slave ,coast  of ,west   
,africa1 is surrounded by a great deal  
of mystery4 ,until lately his  face     
might not be seen even by his own       
subjects1 and if circumstances          
compelled him to communicate with them  
he did so through a screen which        
concealed him from view4 ,now1 though   
his face may be seen1 it is customary   
to hide his body2 and at audiences a    
cloth is held before him so as to       
conceal him from the neck downwards1 and
 it is raised so as to cover him        
altogether whenever he coughs1 sneezes1 

spits1 or takes snuff4 ,his face is     
partially hidden by a conical cap with  
hanging strings of beads47#ddf7         
,amongst the ,tuaregs of the ,sahara all
 the men 7but not the women7 keep the   
lower part of their face1 especially the
 mouth1 veiled constantly2 the  veil is 
never put off1 not even in eating or    
sleeping47#ddg7 ,among the  ,arabs men  
remarkable for their good looks have    
been known to veil their  faces1        
especially at festivals and markets1 in 
order to protect themselves  against the
 evil eye47#ddh7 ,the same reason may   
explain the custom of  muffling their   
faces which has been observed by ,arab  
women from the  earliest times7#ddi7 and
 by the women of ,boeotian ,thebes in   
antiquity47#dej7  ,in ,samoa a man whose
 family god was the turtle might not eat
 a turtle1 and  if he helped a neighbour
 to cut up and cook one he had to wear a
 bandage  tied over his mouth lest an   
embryo turtle should slip down his      
throat1  grow up1 and be his            

death47#dea7 ,in ,west ,timor a speaker 
holds his right  hand before his mouth  
in speaking lest a demon should enter   
his body1 and  lest the person with whom
 he converses should harm the speaker's 
soul by  magic47#deb7 ,in ,new ,south   
,wales for some time after his          
initiation into the  tribal mysteries1 a
 young blackfellow 7whose soul at this  
time is in a  critical state7 must      
always cover his mouth with a rug when a
 woman is  present47#dec7 ,we have      
already seen how common is the notion   
that the life  or soul may escape by the
 mouth or nostrils47#ded7           #d4 
,taboos on quitting the ,house4         
7,m#gi7 ,by an extension of the like    
precaution kings are sometimes forbidden
  ever to leave their palaces2 or1 if   
they are allowed to do so1 their        
subjects are forbidden to see them      
abroad4 ,we have seen that the priestly 
king at ,shark ,point1 ,west ,africa1   
may never quit his house or even his    
chair1 in which he is obliged to sleep  

sitting2 and that the king of  ,fernando
 ,po1 whom no white man may see1 is     
reported to be confined to his  house   
with shackles on his legs47#dee7 ,the   
fetish king of ,benin1 who was          
worshipped as a deity by his subjects1  
might not quit his palace47#def7  ,after
 his coronation the king of ,loango is  
confined to his palace1 which  he may   
not leave47#deg7 ,the king of ,onitsha1 
on the ,niger1 8does not step  out of   
his house into the town unless a human  
sacrifice is made to  propitiate the    
gods3 on this account he never goes out 
beyond the  precincts of his            
premises407#deh7 ,indeed we are told    
that he may not quit  his palace under  
pain of death or of giving up one or    
more slaves to be  executed in his      
presence4 ,as the wealth of the country 
is measured in  slaves1 the king takes  
good care not to infringe the law4 ,one 
day the  monarch1 charmed by some       
presents which he had received from a   
,french  officer1 politely attended his 

visitor to the gate1 and in a moment of 
forgetfulness was about to break bounds1
 when his chamberlain1 seizing his      
majesty by his legs1 and his wives1     
friends1 and servants rushing up1       
prevented him from taking so fatal a    
step4 ,yet once a year at the ,feast of 
,yams the king is allowed1 and even     
required by custom1 to dance before his 
people outside the high mud wall of the 
palace4 ,in dancing he carries a  great 
weight1 generally a sack of earth1 on   
his back to prove that he is  still able
 to support the burden and cares of     
state4 ,were he unable to  discharge    
this duty1 he would be immediately      
deposed and perhaps  stoned47#dei7 ,the 
,tomas or ,habes1 a hardy race of       
mountaineers who inhabit  ,mount        
,bandiagara in ,nigeria1 revere a great 
fetish doctor called the ,ogom1  who is 
not suffered to quit his house on any   
pretext47#dfj7 ,among the  natives of   
the ,cross ,river in ,southern ,nigeria 
the sacred chiefs of  certain villages  

are confined to their compounds1 that   
is1 to the  enclosures in which their   
houses are built4 ,such chiefs may be   
confined  for years within these narrow 
bounds4 8,among these primitive people1 
the  head chief is often looked upon as 
half divine1 the human representative   
of their ancestral god4 ,he regulates   
their religious rites1 and is by some   
tribes believed to have the power of    
making rain fall when they require  it1 
and of bringing them good harvests4 ,so1
 being of such value to the  community1 
he is not permitted1 except on very rare
 occasions1 to go  outside his compound1
 lest evil should befall him1 and the   
whole town have  to suffer407#dfa7 ,the 
kings of ,ethiopia were worshipped as   
gods1 but were  mostly kept shut up in  
their palaces47#dfb7 ,on the mountainous
 coast of  ,pontus there dwelt in       
antiquity a rude and warlike people     
named the ,mosyni  or ,mosynoeci1       
through whose rugged country the ,ten   
,thousand marched on  their famous      

retreat from ,asia to ,europe4 ,these   
barbarians kept their king  in close    
custody at the top of a high tower1 from
 which after his election  he was never 
more allowed to descend4 ,here he       
dispensed justice to his  people2 but if
 he offended them1 they punished him by 
stopping his rations  for a whole day1  
or even starving him to death47#dfc7    
,the kings of ,sabaea  or ,sheba1 the   
spice country of ,arabia1 were not      
allowed to go out of their  palaces2 if 
they did so1 the mob stoned them to     
death47#dfd7 ,but at the top  of the    
palace there was a window with a chain  
attached to it4 ,if any man  deemed he  
had suffered wrong1 he pulled the chain1
 and the king perceived  him and called 
him in and gave judgment47#dfe7 ,so down
 to recent times the  kings of ,corea1  
whose persons were sacred and received  
8honours almost  divine10 were shut up  
in their palace from the age of twelve  
or fifteen2  and if a suitor wished to  
obtain justice of the king he sometimes 

lit a  great bonfire on a mountain      
facing the palace2 the king saw the fire
 and  informed himself of the           
case47#dff7 ,the ,emperor of ,china     
seldom quits his  palace1 and when he   
does so1 no one may look at him2 even   
the guards who  line the road must turn 
their backs47#dfg7 ,the king of ,tonquin
 was  permitted to appear abroad twice  
or thrice a year for the performance of 
certain religious ceremonies2 but the   
people were not allowed to look at  him4
 ,the day before he came forth notice   
was given to all the inhabitants  of the
 city and country to keep from the way  
the king was to go2 the women  were     
obliged to remain in their houses and   
durst not shew themselves under  pain of
 death1 a penalty which was carried out 
on the spot if any one  disobeyed the   
order1 even through ignorance4 ,thus the
 king was invisible  to all but his     
troops and the officers of his          
suite47#dfh7 ,in ,mandalay a  stout     
lattice-paling1 six feet high and       

carefully kept in repair1 lined  every  
street in the walled city and all those 
streets in the suburbs  through which   
the king was likely at any time to pass4
 ,behind this paling1  which stood two  
feet or so from the houses1 all the     
people had to stay  when the king or any
 of the queens went out4 ,any one who   
was caught  outside it by the beadles   
after the procession had started was    
severely  handled1 and might think      
himself lucky if he got off with a      
beating4  ,nobody was supposed to peep  
through the holes in the lattice-work1  
which  were besides partly stopped up   
with flowering shrubs47#dfi7            
#e4 ,taboos on leaving ,food over4      
7,m#hj7 ,again1 magic mischief may be   
wrought upon a man through the remains  
of the food he has partaken of1 or the  
dishes out of which he has eaten4  ,on  
the principles of sympathetic magic a   
real connexion continues to  subsist    
between the food which a man has in his 
stomach and the refuse of  it which he  

has left untouched1 and hence by        
injuring the refuse you can             
simultaneously injure the eater4 ,among 
the ,narrinyeri of ,south ,australia    
every adult is constantly on the        
look-out for bones of beasts1 birds1 or 
fish1 of which the flesh has been eaten 
by somebody1 in order to construct  a   
deadly charm out of them4 ,every one is 
therefore careful to burn the  bones of 
the animals which he has eaten lest they
 should fall into the  hands of a       
sorcerer4 ,too often1 however1 the      
sorcerer succeeds in getting  hold of   
such a bone1 and when he does so he     
believes that he has the power  of life 
and death over the man1 woman1 or child 
who ate the flesh of the  animal4 ,to   
put the charm in operation he makes a   
paste of red ochre and  fish oil1       
inserts in it the eye of a cod and a    
small piece of the flesh of  a corpse1  
and having rolled the compound into a   
ball sticks it on the top  of the bone4 
,after being left for some time in the  

bosom of a dead body1  in order that it 
may derive a deadly potency by contact  
with corruption1  the magical implement 
is set up in the ground near the fire1  
and as the  ball melts1 so the person   
against whom the charm is directed      
wastes with  disease2 if the ball is    
melted quite away1 the victim will die4 
,when the  bewitched man learns of the  
spell that is being cast upon him1 he   
endeavours to buy the bone from the     
sorcerer1 and if he obtains it he       
breaks the charm by throwing the bone   
into a river or lake47#dgj7 ,further1   
the ,narrinyeri think that if a man eats
 of the totem animal of his tribe1  and 
an enemy obtains a portion of the flesh1
 the latter can make it grow  in the    
inside of the eater1 and so cause his   
death4 ,therefore when a man  partakes  
of his totem he is careful either to eat
 it all or else to  conceal or destroy  
the refuse47#dga7 ,in the ,encounter    
,bay tribe of ,south  ,australia1 when a
 man cannot get the bone of an animal   

which his enemy has  eaten1 he cooks a  
bird1 beast1 or fish1 and keeping back  
one of the  creature's bones1 offers the
 rest under the guise of friendship to  
his  enemy4 ,if the man is simple enough
 to partake of the proffered food1 he is
  at the mercy of his perfidious foe1   
who can kill him by placing the         
abstracted bone near the fire47#dgb7    
7,m#ha7 ,ideas and practices of the same
 sort prevail1 or used to prevail1 in   
,melanesia2 all that was needed to      
injure a man was to bring the leavings  
of his food into contact with a         
malignant ghost or spirit4 ,hence in the
  island of ,florida when a scrap of an 
enemy's dinner was secreted and  thrown 
into a haunted place1 the man was       
supposed to fall ill2 and in the  ,new  
,hebrides if a snake of a certain sort  
carried away a fragment of food  to a   
spot sacred to a spirit1 the man who had
 eaten the food would sicken  as the    
fragment decayed4 ,in ,aurora the refuse
 is made up by the wizard  with certain 

leaves2 as these rot and stink1 the man 
dies4 ,hence it is1 or  was1 a constant 
care with the ,melanesians to prevent   
the remains of their  meals from falling
 into the hands of persons who bore them
 a grudge2 for  this reason they        
regularly gave the refuse of food to the
 pigs47#dgc7 ,in  ,tana1 one of the ,new
 ,hebrides1 people bury or throw into   
the sea the  leavings of their food1    
lest these should fall into the hands of
 the  disease-makers4 ,for if a         
disease-maker finds the remnants of a   
meal1 say  the skin of a banana1 he     
picks it up and burns it slowly in the  
fire4 ,as  it burns1 the person who ate 
the banana falls ill and sends to the   
disease-maker1 offering him presents if 
he will stop burning the banana         
skin47#dgd7 ,in ,german ,new ,guinea the
 natives take the utmost care to        
destroy or conceal the husks and other  
remains of their food1 lest these       
should be found by their enemies and    
used by them for the injury or          

destruction of the eaters4 ,hence they  
burn their leavings1 throw them into    
the sea1 or otherwise put them out of   
harm's way4 ,to such an extent does     
this fear influence them that many      
people dare not stir beyond the         
territory of their own village1 lest    
they should leave behind them on the    
land of their neighbours something by   
means of which a hostile sorcerer  might
 do them a mischief47#dge7 ,similar     
fears have led to similar customs  in   
,new ,britain and the other islands of  
what is now called the ,bismarck        
,archipelago1 off the north coast of    
,new ,guinea4 ,there also the natives   
bury1 burn1 or throw into the sea the   
remains of their meals to prevent  them 
from falling into the hands of          
magicians2 there also the more          
superstitious of them will not eat in   
another village because they dread  the 
use which a sorcerer might make of their
 leavings when their back is  turned4   
,this theory has led to an odd practical

 result2 all the cats in  the islands of
 the ,archipelago go about with stumpy  
tails4 ,the reason of  the peculiarity  
is this4 ,the natives sometimes roast   
and eat their cats2  and unscrupulous   
persons might be tempted to steal a     
neighbour's cat in  order to furnish a  
meal4 ,accordingly1 in the interests of 
the higher  morality people remove this 
stumbling-block from the path of their  
weaker  brothers by docking their cats  
of a piece of their tails and keeping   
the  severed portions in a secret place4
 ,if now a cat is stolen and eaten1 the 
lawful owner of the animal has it in his
 power to avenge the crime3 he  need    
only bury the piece of tail with certain
 spells in the ground1 and  the thief   
will fall ill4 ,hence a man will hardly 
dare to steal and eat a  cat with a     
stumpy tail1 knowing the righteous      
retribution that would  sooner or later 
overtake him for so doing47#dgf7        
7,m#hb7 ,from a like fear1 no doubt1 of 
sorcery1 no one may touch the food      

which the king of ,loango leaves upon   
his plate2 it is buried in a hole in    
the ground4 ,and no one may drink out of
 the king's vessel47#dgg7 ,similarly1   
no man may drink out of the same cup or 
glass with the king of ,fida  7,whydah7 
in ,guinea2 8he hath always one kept    
particularly for himself2 and  that     
which hath but once touched another's   
lips he never uses more1 though  it be  
made of metal that may be cleansed by   
fire407#dgh7 ,amongst the  ,alfoors of  
,celebes there is a priest called the   
,leleen1 whose duty  appears to be to   
make the rice grow4 ,his functions begin
 about a month  before the rice is sown1
 and end after the crop is housed4      
,during this  time he has to observe    
certain taboos2 amongst others he may   
not eat or  drink with any one else1 and
 he may drink out of no vessel but his  
own47#dgi7 ,an ancient ,indian way of   
injuring an enemy was to offer him a    
meal of rice and afterwards throw the   
remains of the rice into a fishpond2  if

 the fish swam up in large numbers to   
devour the grains1 the man's fate  was  
sealed47#dhj7 ,in antiquity the ,romans 
used immediately to break the  shells of
 eggs and of snails which they had eaten
 in order to prevent  enemies from      
making magic with them47#dha7 ,the      
common practice1 still  observed among  
us1 of breaking egg-shells after the    
eggs have been eaten  may very well have
 originated in the same superstition4   
7,m#hc7 ,the superstitious fear of the  
magic that may be wrought on a man      
through the leavings of his food has had
 the beneficial effect of inducing  many
 savages to destroy refuse which1 if    
left to rot1 might through its          
corruption have proved a real1 not a    
merely imaginary1 source of disease  and
 death4 ,nor is it only the sanitary    
condition of a tribe which has          
benefited by this superstition2         
curiously enough the same baseless      
dread1  the same false notion of        
causation1 has indirectly strengthened  

the moral  bonds of hospitality1 honour1
 and good faith among men who entertain 
it4  ,for it is obvious that no one who 
intends to harm a man by working magic  
on the refuse of his food will himself  
partake of that food1 because if he  did
 so he would1 on the principles of      
sympathetic magic1 suffer equally  with 
his enemy from any injury done to the   
refuse4 ,this is the idea which  in     
primitive society lends sanctity to the 
bond produced by eating  together2 by   
participation in the same food two men  
give1 as it were1  hostages for their   
good behaviour2 each guarantees the     
other that he will  devise no mischief  
against him1 since1 being physically    
united with him by  the common food in  
their stomachs1 any harm he might do to 
his fellow  would recoil on his own head
 with precisely the same force with     
which it  fell on the head of his       
victim4 ,in strict logic1 however1 the  
sympathetic  bond lasts only so long as 
the food is in the stomach of each of   

the  parties4 ,hence the covenant formed
 by eating together is less solemn and  
durable than the covenant formed by     
transfusing the blood of the            
covenanting parties into each other's   
veins1 for this transfusion seems to    
knit them together for life47#dhb7      
,,chapter ,,iv4 ,,tabooed ,,persons4    
#a4 ,chiefs and ,kings tabooed4         
7,m#hd7 ,we have seen that the ,mikado's
 food was cooked every day in new pots  
and served up in new dishes2 both pots  
and dishes were of common clay1 in      
order that they might be broken or laid 
aside after they had been once  used4   
,they were generally broken1 for it was 
believed that if any one else  ate his  
food out of these sacred dishes1 his    
mouth and throat would become  swollen  
and inflamed4 ,the same ill effect was  
thought to be experienced by  any one   
who should wear the ,mikado's clothes   
without his leave2 he would  have       
swellings and pains all over his        
body47#dhc7 ,in ,fiji there is a        

special name 7kana lama7 for the disease
 supposed to be caused by eating  out of
 a chief's dishes or wearing his        
clothes4 8,the throat and body  swell1  
and the impious person dies4 ,i had a   
fine mat given to me by a man  who durst
 not use it because ,thakambau's eldest 
son had sat upon it4 ,there  was always 
a family or clan of commoners who were  
exempt from this danger4  ,i was talking
 about this once to ,thakambau4 #8,oh   
yes1' said he4 #8,here1  ,so-and-so6    
come and scratch my back4' ,the man     
scratched2 he was one of  those who     
could do it with impunity40 ,the name of
 the men thus highly  privileged was ,na
 nduka ni1 or the dirt of the           
chief47#dhd7    7,m#he7 ,in the evil    
effects thus supposed to follow upon the
 use of the  vessels or clothes of the  
,mikado and a ,fijian chief we see that 
other side  of the god-man's character  
to which attention has been already     
called4 ,the  divine person is a source 
of danger as well as of blessing2 he    

must not  only be guarded1 he must also 
be guarded against4 ,his sacred         
organism1 so  delicate that a touch may 
disorder it1 is also1 as it were1       
electrically  charged with a powerful   
magical or spiritual force which may    
discharge  itself with fatal effect on  
whatever comes in contact with it4      
,accordingly  the isolation of the      
man-god is quite as necessary for the   
safety of  others as for his own4 ,his  
magical virtue is in the strictest sense
 of the  word contagious3 his divinity  
is a fire1 which1 under proper          
restraints1  confers endless blessings1 
but1 if rashly touched or allowed to    
break  bounds1 burns and destroys what  
it touches4 ,hence the disastrous       
effects  supposed to attend a breach of 
taboo2 the offender has thrust his hand 
into the divine fire1 which shrivels up 
and consumes him on the spot4 ,the      
,nubas1 for example1 who inhabit the    
wooded and fertile range of ,jebel ,nuba
  in eastern ,africa1 believe that they 

would die if they entered the house  of 
their priestly king2 however they can   
evade the penalty of their  intrusion by
 baring the left shoulder and getting   
the king to lay his hand  on it4 ,and   
were any man to sit on a stone which the
 king has consecrated  to his own use1  
the transgressor would die within the   
year47#dhe7 ,the  ,cazembes1 in the     
interior of ,angola1 regard their king  
7the ,muata or  ,mambo7 as so holy that 
no one can touch him without being      
killed by the  magical power which      
pervades his sacred person4 ,but since  
contact with him  is sometimes          
unavoidable1 they have devised a means  
whereby the sinner can  escape with his 
life4 ,kneeling down before the king he 
touches the back of  the royal hand with
 the back of his own1 then snaps his    
fingers2  afterwards he lays the palm of
 his hand on the palm of the king's     
hand1  then snaps his fingers again4    
,this ceremony is repeated four or five 
times1 and averts the imminent danger of

 death47#dhf7 ,in ,tonga it was         
believed that if any one fed himself    
with his own hands after touching the   
sacred person of a superior chief or    
anything that belonged to him1 he  would
 swell up and die2 the sanctity of the  
chief1 like a virulent poison1  infected
 the hands of his inferior1 and1 being  
communicated through them  to the food1 
proved fatal to the eater4 ,a commoner  
who had incurred this  danger could     
disinfect himself by performing a       
certain ceremony1 which  consisted in   
touching the sole of a chief's foot with
 the palm and back of  each of his      
hands1 and afterwards rinsing his hands 
in water4 ,if there was  no water near1 
he rubbed his hands with the juicy stem 
of a plantain or  banana4 ,after that he
 was free to feed himself with his own  
hands without  danger of being attacked 
by the malady which would otherwise     
follow from  eating with tabooed or     
sanctified hands4 ,but until the        
ceremony of  expiation or disinfection  

had been performed1 if he wished to eat1
 he had  either to get some one to feed 
him1 or else to go down on his knees and
  pick up the food from the ground with 
his mouth like a beast4 ,he might not   
even use a toothpick himself1 but might 
guide the hand of another person        
holding the toothpick4 ,the ,tongans    
were subject to induration of the liver 
and certain forms of scrofula1 which    
they often attributed to a failure to   
perform the requisite expiation after   
having inadvertently touched a chief  or
 his belongings4 ,hence they often went 
through the ceremony as a  precaution1  
without knowing that they had done      
anything to call for it4  ,the king of  
,tonga could not refuse to play his part
 in the rite by  presenting his foot to 
such as desired to touch it1 even when  
they applied  to him at an inconvenient 
time4 ,a fat unwieldy king1 who         
perceived his  subjects approaching with
 this intention1 while he chanced to be 
taking  his walks abroad1 has been      

sometimes seen to waddle as fast as his 
legs  could carry him out of their way1 
in order to escape the importunate and  
not wholly disinterested expression of  
their homage4 ,if any one fancied he    
might have already unwittingly eaten    
with tabooed hands1 he sat down  before 
the chief1 and1 taking the chief's foot1
 pressed it against his own  stomach1   
that the food in his belly might not    
injure him1 and that he  might not swell
 up and die47#dhg7 ,since scrofula was  
regarded by the  ,tongans as a result of
 eating with tabooed hands1 we may      
conjecture that  persons who suffered   
from it among them often resorted to the
 touch or  pressure of the king's foot  
as a cure for their malady4 ,the analogy
 of the  custom with the old ,english   
practice of bringing scrofulous patients
 to  the king to be healed by his touch 
is sufficiently obvious1 and suggests1  
as ,i have already pointed out          
elsewhere1 that among our own remote    
ancestors scrofula may have obtained its

 name of the ,king's ,evil1 from a      
belief1 like that of the ,tongans1 that 
it was caused as well as cured by       
contact with the divine majesty of      
kings47#dhh7    7,m#hf7 ,in ,new        
,zealand the dread of the sanctity of   
chiefs was at least as  great as in     
,tonga4 ,their ghostly power1 derived   
from an ancestral spirit  or atua1      
diffused itself by contagion over       
everything they touched1 and  could     
strike dead all who rashly or           
unwittingly meddled with it47#dhi7 ,for 
instance1 it once happened that a ,new  
,zealand chief of high rank and great   
sanctity had left the remains of his    
dinner by the wayside4 ,a slave1 a      
stout1 hungry fellow1 coming up after   
the chief had gone1 saw the  unfinished 
dinner1 and ate it up without asking    
questions4 ,hardly had he  finished when
 he was informed by a horror-stricken   
spectator that the food  of which he had
 eaten was the chief's4 8,i knew the    
unfortunate delinquent  well4 ,he was   

remarkable for courage1 and had         
signalised himself in the  wars of the  
tribe10 but 8no sooner did he hear the  
fatal news than he was  seized by the   
most extraordinary convulsions and cramp
 in the stomach1  which never ceased    
till he died1 about sundown the same    
day4 ,he was a  strong man1 in the prime
 of life1 and if any pakeha ,european   
freethinker  should have said he was not
 killed by the tapu of the chief1 which 
had  been communicated to the food by   
contact1 he would have been listened to 
with feelings of contempt for his       
ignorance and inability to understand   
plain and direct evidence407#dij7 ,this 
is not a solitary case4 ,a ,maori  woman
 having eaten of some fruit1 and being  
afterwards told that the fruit  had been
 taken from a tabooed place1 exclaimed  
that the spirit of the  chief1 whose    
sanctity had been thus profaned1 would  
kill her4 ,this was in  the afternoon1  
and next day by twelve o'clock she was  
dead47#dia7 ,an  observer who knows the 

,maoris well1 says1 8,tapu taboo is an  
awful  weapon4 ,i have seen a strong    
young man die the same day he was       
tapued2 the  victims die under it as    
though their strength ran out as        
water407#dib7 ,a  ,maori chief's        
tinder-box was once the means of killing
 several persons2  for1 having been lost
 by him1 and found by some men who used 
it to light  their pipes1 they died of  
fright on learning to whom it had       
belonged4 ,so1  too1 the garments of a  
high ,new ,zealand chief will kill any  
one else who  wears them4 ,a chief was  
observed by a missionary to throw down a
 precipice  a blanket which he found too
 heavy to carry4 ,being asked by the    
missionary  why he did not leave it on a
 tree for the use of a future traveller1
 the  chief replied that 8it was the    
fear of its being taken by another which
  caused him to throw it where he did1  
for if it were worn1 his tapu0 7that    
is1 his spiritual power communicated by 
contact to the blanket and through  the 

blanket to the man7 8would kill the     
person407#dic7 ,for a similar reason  a 
,maori chief would not blow a fire with 
his mouth2 for his sacred breath  would 
communicate its sanctity to the fire1   
which would pass it on to the  pot on   
the fire1 which would pass it on to the 
meat in the pot1 which  would pass it on
 to the man who ate the meat1 which was 
in the pot1 which  stood on the fire1   
which was breathed on by the chief2 so  
that the eater1  infected by the chief's
 breath conveyed through these          
intermediaries1  would surely die47#did7
    7,m#hg7 ,thus in the ,polynesian    
race1 to which the ,maoris belong1      
superstition erected round the persons  
of sacred chiefs a real1 though at  the 
same time purely imaginary barrier1 to  
transgress which actually  entailed the 
death of the transgressor whenever he   
became aware of what he  had done4 ,this
 fatal power of the imagination working 
through  superstitious terrors is by no 
means confined to one race2 it appears  

to  be common among savages4 ,for       
example1 among the aborigines of        
,australia a  native will die after the 
infliction of even the most superficial 
wound if  only he believes that the     
weapon which inflicted the wound had    
been sung  over and thus endowed with   
magical virtue4 ,he simply lies down1   
refuses  food1 and pines away47#die7    
,similarly among some of the ,indian    
tribes of  ,brazil1 if the medicine-man 
predicted the death of any one who had  
offended him1 8the wretch took to his   
hammock instantly in such full          
expectation of dying1 that he would     
neither eat nor drink1 and the          
prediction was a sentence which faith   
effectually executed407#dif7 ,speaking  
of certain ,african races ,major        
,leonard observes3 8,i have seen more   
than  one hardened old ,haussa soldier  
dying steadily and by inches1 because he
  believed himself to be bewitched2 so  
that no nourishment or medicines that   
were given to him had the slightest     

effect either to check the mischief or  
to improve his condition in any way1 and
 nothing was able to divert him  from a 
fate which he considered inevitable4 ,in
 the same way1 and under  very similar  
conditions1 ,i have seen ,kru-men and   
others die1 in spite of  every effort   
that was made to save them1 simply      
because they had made up  their minds1  
not 7as we thought at the time7 to die1 
but that being in the  clutch of        
malignant demons they were bound to     
die407#dig7 ,the ,capuchin  missionary  
,merolla da ,sorrento1 who travelled in 
the ,west ,african kingdom  of ,congo in
 the latter part of the seventeenth     
century1 has described a  remarkable    
case of death wrought purely by         
superstitious fear4 ,he says3  8,it is a
 custom that either the parents or the  
wizards give certain rules  to be       
inviolably observed by the young people1
 and which they call  chegilla3 these   
are to abstain from eating either some  
sorts of poultry1  the flesh of some    

kinds of wild beasts1 such and such     
fruits1 roots either  raw or boiled     
after this or another manner1 with      
several other ridiculous  injunctions of
 the like nature1 too many to be        
enumerated here4 ,you would  wonder with
 what religious observance these        
commands are obeyed4 ,these  young      
people would sooner chuse to fast       
several days together1 than to  taste   
the least bit of what has been forbidden
 them2 and if it sometimes  happen that 
the chegilla has been neglected to have 
been given them by  their parents1 they 
think they shall presently die unless   
they go  immediately to receive it from 
the wizards4 ,a certain young negro1    
being  upon a journey1 lodged in a      
friend's house by the way3 his friend1  
before  he went out the next morning1   
had got a wild hen ready for his        
breakfast1  they being much better than 
the tame ones4 ,the negro hereupon      
demanded1  #8,if it were a wild hen8'   
,his host answered1 #8,no'3 then he fell

 on  heartily1 and afterwards proceeded 
on his journey4 ,about four years after 
these two met together again1 and the   
aforesaid negro being not yet  married1 
his old friend asked him1 #8,if he would
 eat a wild hen8' ,to which  he         
answered1 #8,that he had received the   
chegilla1 and therefore could  not4'    
,hereat the host began immediately to   
laugh1 enquiring of him1 #8,what  made  
him refuse it now1 when he had eaten one
 at his table about four  years ago8'   
,at the hearing of this the negro       
immediately fell a trembling1  and      
suffered himself to be so far possessed 
with the effects of  imagination1 that  
he died in less than twenty-four hours  
after407#dih7           #b4 ,mourners   
tabooed4      7,m#hh7 ,thus regarding   
his sacred chiefs and kings as charged  
with a  mysterious spiritual force which
 so to say explodes at contact1 the     
savage  naturally ranks them among the  
dangerous classes of society1 and       
imposes  upon them the same sort of     

restraints that he lays on manslayers1  
menstruous women1 and other persons whom
 he looks upon with a certain fear  and 
horror4 ,for example1 sacred kings and  
priests in ,polynesia were not  allowed 
to touch food with their hands1 and had 
therefore to be fed by  others27#dii7   
and as we have just seen1 their vessels1
 garments1 and other  property might not
 be used by others on pain of disease   
and death4 ,now  precisely the same     
observances are exacted by some savages 
from girls at  their first menstruation1
 women after childbirth1 homicides1     
mourners1 and  all persons who have come
 into contact with the dead4 ,thus1 for 
example1  to begin with the last class  
of persons1 among the ,maoris any one   
who had  handled a corpse1 helped to    
convey it to the grave1 or touched a    
dead  man's bones1 was cut off from all 
intercourse and almost all communication
  with mankind4 ,he could not enter any 
house1 or come into contact with any    
person or thing1 without utterly        

bedevilling them4 ,he might not even    
touch  food with his hands1 which had   
become so frightfully tabooed or unclean
 as  to be quite useless4 ,food would be
 set for him on the ground1 and he would
  then sit or kneel down1 and1 with his 
hands carefully held behind his  back1  
would gnaw at it as best he could4 ,in  
some cases he would be fed by  another  
person1 who with outstretched arm       
contrived to do it without  touching the
 tabooed man2 but the feeder was himself
 subjected to many  severe restrictions1
 little less onerous than those which   
were imposed  upon the other4 ,in almost
 every populous village there lived a   
degraded  wretch1 the lowest of the low1
 who earned a sorry pittance by thus    
waiting  upon the defiled4 ,clad in     
rags1 daubed from head to foot with red 
ochre  and stinking shark oil1 always   
solitary and silent1 generally old1     
haggard1 and wizened1 often half crazed1
 he might be seen sitting  motionless   
all day apart from the common path or   

thoroughfare of the  village1 gazing    
with lack-lustre eyes on the busy doings
 in which he might  never take a part4  
,twice a day a dole of food would be    
thrown on the  ground before him to     
munch as well as he could without the   
use of his  hands2 and at night1        
huddling his greasy tatters about him1  
he would crawl  into some miserable lair
 of leaves and refuse1 where1 dirty1    
cold1 and  hungry1 he passed1 in broken 
ghost-haunted slumbers1 a wretched night
 as a  prelude to another wretched day4 
,such was the only human being deemed   
fit  to associate at arm's length with  
one who had paid the last offices of    
respect and friendship to the dead4 ,and
 when1 the dismal term of his  seclusion
 being over1 the mourner was about to   
mix with his fellows once  more1 all the
 dishes he had used in his seclusion    
were diligently smashed1  and all the   
garments he had worn were carefully     
thrown away1 lest they  should spread   
the contagion of his defilement among   

others17#ejj7 just as  the vessels and  
clothes of sacred kings and chiefs are  
destroyed or cast  away for a similar   
reason4 ,so complete in these respects  
is the analogy  which the savage traces 
between the spiritual influences that   
emanate from  divinities and from the   
dead1 between the odour of sanctity and 
the stench  of corruption4    7,m#hi7   
,the rule which forbids persons who have
 been in contact with the  dead to touch
 food with their hands would seem to    
have been universal in  ,polynesia4     
,thus in ,samoa 8those who attended the 
deceased were most  careful not to      
handle food1 and for days were fed by   
others as if they  were helpless        
infants4 ,baldness and the loss of teeth
 were supposed to be  the punishment    
inflicted by the household god if they  
violated the  rule407#eja7 ,again1 in   
,tonga1 8no person can touch a dead     
chief without  being taboo'd for ten    
lunar months1 except chiefs1 who are    
only taboo'd  for three1 four1 or five  

months1 according to the superiority of 
the dead  chief2 except again it be the 
body of ,tooitonga the great divine     
chief1  and then even the greatest chief
 would be taboo'd ten months1 as was the
  case with ,finow's wife above         
mentioned4 ,during the time a man is    
taboo'd  he must not feed himself with  
his own hands1 but must be fed by       
somebody  else3 he must not even use a  
toothpick himself1 but must guide       
another  person's hand holding the      
toothpick4 ,if he is hungry and there is
 no one  to feed him1 he must go down   
upon his hands and knees1 and pick up   
his  victuals with his mouth3 and if he 
infringes upon any of these rules1 it   
is firmly expected that he will swell up
 and die3 and this belief is so  strong 
that ,mr4 ,mariner thinks no native ever
 made an experiment to prove  the       
contrary4 ,they often saw him feed      
himself with his hands after having     
touched dead chiefs1 and not observing  
his health to decline1 they  attributed 

it to his being a foreigner1 and being  
governed by different  gods407#ejb7     
,again1 in ,wallis ,island 8contact with
 a corpse subjects the  hands to the law
 of taboo till they are washed1 which is
 not done for  several weeks4 ,until    
that purification has taken place1 the  
tabooed  persons may not themselves put 
food to their mouths2 other people      
render  them that service407#ejc7 ,a    
rule of the same sort is or was observed
 in  various parts of ,melanesia4 ,thus 
in ,fiji the taboo for handling a dead  
chief lasted from one to ten months     
according to his rank2 for a commoner   
it lasted not more than four days4 ,it  
was commonly resorted to by the lazy    
and idle2 for during the time of their  
seclusion they were not only  provided  
with food1 but were actually fed by     
attendants or ate their food  from the  
ground47#ejd7 ,similarly in the ,motu   
tribe of ,new ,guinea a man is  tabooed1
 generally for three days1 after        
handling a corpse1 and while the  taboo 

lasts he may not touch food with his    
hands4 ,at the end of the time  he      
bathes and the taboo is over47#eje7 ,so 
in ,new ,caledonia the two men who  are 
charged with the duty of burying and    
guarding a corpse have to remain  in    
seclusion and observe a number of rules 
of abstinence4 ,they live apart  from   
their wives4 ,they may not shave or cut 
their hair4 ,their food is laid  for    
them on leaves and they take it up with 
their mouth or a stick2 but  oftener an 
attendant feeds them1 just as he might  
feed a man whose limbs  were            
palsied47#ejf7 ,so among the ,nandi of  
,british ,east ,africa persons who  have
 handled a corpse bathe in a river1     
anoint their bodies with fat1  partially
 shave their heads1 and live in the hut 
of the deceased for four  days4 ,all    
these days they may not be seen by boys 
or women3 they may not  drink milk2 and 
they may not touch food with their      
hands1 but must eat it  with the help of
 a potsherd or chip of a gourd47#ejg7   

,similarly in the  ,ba-,pedi and        
,ba-,thonga tribes of ,south ,africa men
 who have dug a grave may  not touch    
food with their fingers till the rites  
of their purification are  accomplished2
 meantime they eat with the help of     
special spoons4 ,if they  broke this    
rule1 it is thought that they would be  
consumptive47#ejh7 ,so in  the ,ngarigo 
tribe of ,new ,south ,wales a novice who
 has just passed through  the ceremony  
of initiation has to go away to the     
mountains and stay there  for a while1  
sometimes for more than six months1     
under the charge of one  or more old    
men2 and all the time of his absence    
among the mountains he  may not touch   
cooked food with his hands2 the food is 
put into his mouth  by the man who looks
 after him47#eji7    7,m#ij7 ,among the 
,shuswap of ,british ,columbia widows   
and widowers in  mourning are secluded  
and forbidden to touch their own head or
 body2 the  cups and cooking-vessels    
which they use may be used by no one    

else4 ,they  must build a sweat-house   
beside a creek1 sweat there all night   
and bathe  regularly1 after which they  
must rub their bodies with branches of  
spruce4  ,the branches may not be used  
more than once1 and when they have      
served  their purpose they are stuck    
into the ground all round the hut4 ,no  
hunter  would come near such mourners1  
for their presence is unlucky4 ,if their
  shadow were to fall on any one1 he    
would be taken ill at once4 ,they employ
  thorn bushes for bed and pillow1 in   
order to keep away the ghost of the     
deceased2 and thorn bushes are also laid
 all around their beds47#eaj7 ,this     
last precaution shews clearly what the  
spiritual danger is which leads to  the 
exclusion of such persons from ordinary 
society2 it is simply a fear  of the    
ghost who is supposed to be hovering    
near them4 ,among the ,thompson         
,indians of ,british ,columbia the      
persons who handled a corpse and dug the
  grave were secluded for four days4    

,they fasted until the body was buried1 
after which they were given food apart  
from the other people4 ,they would  not 
touch the food with their hands1 but    
must put it into their mouths  with     
sharp-pointed sticks4 ,they ate off a   
small mat1 and drank out of  birch-bark 
cups1 which1 together with the mat1 were
 thrown away at the end  of the four    
days4 ,the first four mouthfuls of food1
 as well as of water1  had to be spit   
into the fire4 ,during their seclusion  
they bathed in a  stream and might not  
sleep with their wives4 ,widows and     
widowers were  obliged to observe rules 
of a similar kind4 ,immediately after   
the death  they went out and passed     
through a patch of rose-bushes four     
times1  probably in order to rid        
themselves of the ghost1 who might be   
supposed to  stick on a thorn4 ,for a   
year they had to sleep on a bed of      
fir-boughs1 on  which sticks of         
rose-bushes were laid2 many wore twigs  
of rose-bush and  juniper in a piece of 

buckskin on their persons4 ,the first   
four days they  might not touch their   
food1 but ate with sharp-pointed sticks 
and spat out  the first four mouthfuls  
of each meal1 and the first four of     
water1 into  the fire4 ,a widower might 
not fish at another man's fishing-place 
or with  another man's net2 if he did1  
it would make the place and the net     
useless  for the season4 ,if he         
transplanted a trout into another lake1 
before  releasing it he blew on the head
 of the fish1 and after chewing         
deer-fat1  he spat some of the grease on
 its head in order to remove the baneful
  effect of his touch4 ,then he let the 
trout go1 bidding it farewell1 and      
asking it to propagate its kind in      
plenty4 ,any grass or branches that a   
widow or widower sat or lay down on     
withered up4 ,if a widow should break   
sticks or boughs1 her hands or arms     
would also break4 ,she might not pick   
berries for a year1 else the whole crop 
of berries would fall off the  bushes or

 wither up4 ,she might not cook food or 
fetch water for her  children1 nor let  
them lie down on her bed1 nor should she
 lie or sit  where they slept4          
,sometimes a widow would wear a         
breech-cloth made of dry  bunch-grass   
for several days to prevent her         
husband's ghost from having  intercourse
 with her47#eaa7 ,among the ,tinneh or  
,dn ,indians of ,north-,west  ,america  
all who have handled a corpse are       
subject to many restrictions and        
taboos4 ,they are debarred for a certain
 period from eating any fresh meat3     
they may never use a knife to cut their 
food but must tear it with their  teeth3
 they may not drink out of a vessel in  
common use1 but must employ a  gourd    
which they carry about for the purpose2 
and they wear peeled willow  wands about
 their arms and necks or carry them in  
their hands as  disinfectants to annul  
the evil consequences which are supposed
 to follow  from handling the           
dead47#eab7 ,among the ,indian tribes of

 ,queen ,charlotte  ,sound a widow or   
widower goes into special mourning for a
 month2 among the  ,koskimos the period 
of mourning is four months4 ,during this
 time he or she  lives apart in a very  
small hut behind the house1 eating and  
drinking  alone1 and using for that     
purpose dishes which are not employed by
 other  members of the tribe47#eac7     
7,m#ia7 ,among the ,agutainos1 who      
inhabit ,palawan1 one of the ,philippine
  ,islands1 a widow may not leave her   
hut for seven or eight days after the   
death2 and even then she may only go out
 at an hour when she is not likely  to  
meet anybody1 for whoever looks upon her
 dies a sudden death4 ,to  prevent this 
fatal catastrophe1 the widow knocks with
 a wooden peg on the  trees as she goes 
along1 thus warning people of her       
dangerous proximity2  and the very trees
 on which she knocks soon die47#ead7 ,so
 poisonous is the  atmosphere of death  
that surrounds those to whom the ghost  
of the departed  may be thought to      

cleave4 ,in the ,mekeo district of      
,british ,new ,guinea a  widower loses  
all his civil rights and becomes a      
social outcast1 an object  of fear and  
horror1 shunned by all4 ,he may not     
cultivate a garden1 nor  shew himself in
 public1 nor traverse the village1 nor  
walk on the roads  and paths4 ,like a   
wild beast he must skulk in the long    
grass and the  bushes2 and if he sees or
 hears any one coming1 especially a     
woman1 he  must hide behind a tree or a 
thicket4 ,if he wishes to fish or hunt1 
he  must do it alone and at night4 ,if  
he would consult any one1 even the      
missionary1 he does so by stealth and at
 night2 he seems to have lost his  voice
 and speaks only in whispers4 ,were he  
to join a party of fishers or  hunters1 
his presence would bring misfortune on  
them2 the ghost of his  dead wife would 
frighten away the fish or the game4 ,he 
goes about  everywhere and at all times 
armed with a tomahawk to defend himself1
 not  only against wild boars in the    

jungle1 but against the dreaded spirit  
of  his departed spouse1 who would do   
him an ill turn if she could2 for all   
the souls of the dead are malignant and 
their only delight is to harm the       
living47#eae7           #c4 ,women      
tabooed at ,menstruation and            
,childbirth4      7,m#ib7 ,in general1  
we may say that the prohibition to use  
the vessels1  garments1 and so on of    
certain persons1 and the effects        
supposed to follow  an infraction of the
 rule1 are exactly the same whether the 
persons to  whom the things belong are  
sacred or what we might call unclean and
  polluted4 ,as the garments which have 
been touched by a sacred chief kill     
those who handle them1 so do the things 
which have been touched by a  menstruous
 woman4 ,an ,australian blackfellow1 who
 discovered that his wife  had lain on  
his blanket at her menstrual period1    
killed her and died of  terror himself  
within a fortnight47#eaf7 ,hence        
,australian women at these  times are   

forbidden under pain of death to touch  
anything that men use1 or  even to walk 
on a path that any man frequents4 ,they 
are also secluded at  childbirth1 and   
all vessels used by them during their   
seclusion are  burned47#eag7 ,in ,uganda
 the pots which a woman touches while   
the impurity  of childbirth or of       
menstruation is on her should be        
destroyed2 spears and  shields defiled  
by her touch are not destroyed but only 
purified47#eah7 ,no  ,esquimaux of      
,alaska will willingly drink out of the 
same cup or eat out of  the same dish   
that has been used by a woman at her    
confinement until it  has been purified 
by certain incantations47#eai7 ,amongst 
some of the  ,indians of ,north         
,america1 women at menstruation are     
forbidden to touch  men's utensils1     
which would be so defiled by their touch
 that their  subsequent use would be    
attended by certain mischief or         
misfortune47#ebj7  ,for instance1 in    
some of the ,tinneh or ,dn tribes girls 

verging on  maturity take care that the 
dishes out of which they eat are used by
 no  one else4 ,when their first        
periodical sickness comes on1 they are  
fed by  their mothers or nearest        
kinswomen1 and will on no account touch 
their  food with their own hands4 ,at   
the same time they abstain from touching
  their heads with their hands1 and keep
 a small stick to scratch their  heads  
with when they itch4 ,they remain       
outside the house in a hut built  for   
the purpose1 and wear a skull-cap made  
of skin to fit very tight1  which they  
never lay aside till the first monthly  
infirmity is over4 ,a  fringe of shells1
 bones1 and so on hangs down from their 
forehead so as to  cover their eyes1    
lest any malicious sorcerer should harm 
them during this  critical period47#eba7
 8,among all the ,dn and most other     
,american tribes1  hardly any other     
being was the object of so much dread as
 a menstruating  woman4 ,as soon as     
signs of that condition made themselves 

apparent in a  young girl she was       
carefully segregated from all but female
 company1 and  had to live by herself in
 a small hut away from the gaze of the  
villagers  or of the male members of the
 roving band4 ,while in that awful      
state1 she  had to abstain from touching
 anything belonging to man1 or the      
spoils of  any venison or other animal1 
lest she would thereby pollute the same1
 and  condemn the hunters to failure1   
owing to the anger of the game thus     
slighted4 ,dried fish formed her diet1  
and cold water1 absorbed through a      
drinking tube1 was her only beverage4   
,moreover1 as the very sight of her  was
 dangerous to society1 a special skin   
bonnet1 with fringes falling over  her  
face down to her breast1 hid her from   
the public gaze1 even some time  after  
she had recovered her normal            
state407#ebb7 ,among the ,bribri        
,indians  of ,costa ,rica a menstruous  
woman is regarded as unclean 7bukuru74  
,the  only plates she may use for her   

food are banana leaves1 which1 when she 
has done with them1 she throws away in  
some sequestered spot2 for were a  cow  
to find them and eat them1 the animal   
would waste away and perish4 ,and  she  
drinks out of a special vessel for a    
like reason2 because if any one  drank  
out of the same cup after her1 he would 
surely die47#ebc7 ,in the  islands of   
,mabuiag and ,saibai1 in ,torres        
,straits1 girls at their first          
menstruation are strictly secluded from 
the sight of men4 ,in ,mabuiag the      
seclusion lasts three months1 in ,saibai
 about a fortnight4 ,during the time  of
 her separation the girl is forbidden to
 feed herself or to handle food1  which 
is put into her mouth by women or girls 
told off to wait on  her47#ebd7         
7,m#ic7 ,among many peoples similar     
restrictions are imposed on women in    
childbed and apparently for similar     
reasons2 at such periods women are      
supposed to be in a dangerous condition 
which would infect any person or  thing 

they might touch2 hence they are put    
into quarantine until1 with the         
recovery of their health and strength1  
the imaginary danger has passed  away4  
,thus1 in ,tahiti a woman after         
childbirth was secluded for a  fortnight
 or three weeks in a temporary hut      
erected on sacred ground2  during the   
time of her seclusion she was debarred  
from touching  provisions1 and had to be
 fed by another4 ,further1 if any one   
else touched  the child at this period1 
he was subjected to the same            
restrictions as the  mother until the   
ceremony of her purification had been   
performed47#ebe7  ,similarly in         
,manahiki1 an island of the ,southern   
,pacific1 for ten days  after her       
delivery a woman was not allowed to     
handle food1 and had to be  fed by some 
other person47#ebf7 ,in the ,sinaugolo  
tribe of ,british ,new  ,guinea1 for    
about a month after her confinement a   
woman may not prepare or  handle food2  
she may not even cook for herself1 and  

when she is eating the  food made ready 
for her by her friends she must use a   
sharpened stick to  transfer it to her  
mouth47#ebg7 ,similarly in the ,roro and
 ,mekeo districts  of ,british ,new     
,guinea a woman after childbirth becomes
 for a time taboo  7opu71 and any person
 or thing she may chance to touch       
becomes taboo  also4 ,accordingly during
 this time she abstains from cooking2   
for were she  to cook food1 not only the
 victuals themselves but the pot and the
 fire  would be tabooed1 so that nobody 
could eat the victuals1 or use the pot1 
or warm himself at the fire4 ,further at
 meals she may not dip her hand  into   
the dish and help herself1 as the       
natives commonly do2 she must use  for  
the purpose a long fork1 with which she 
takes up the bananas1 sweet  potatoes1  
yams1 and so forth1 in order not to     
contaminate the rest of the  food in the
 vessel by the touch of her fingers4 ,if
 she wishes to drink1 a  gourd is set   
before her1 and wrapping up her hands in

 a cloth or coco-nut  fibre she pours   
the water into a small calabash for her 
use2 or she may  pour the water directly
 into her mouth without letting the     
gourd touch her  lips4 ,if anything has 
to be handed to her1 it is not given    
from hand to  hand but reached to her at
 the end of a long stick47#ebh7         
,similarly in the  island of ,kadiak1   
off ,alaska1 a woman about to be        
delivered retires to a  miserable low   
hovel built of reeds1 where she must    
remain for twenty days  after the birth 
of her child1 whatever the season may   
be1 and she is  considered so unclean   
that no one will touch her1 and food is 
reached to  her on sticks47#ebi7 ,in the
 ,ba-,pedi and ,ba-,thonga tribes of    
,south ,africa a  woman in childbed may 
not touch her food with her hands all   
the time of  her seclusion2 she must eat
 with the help of a wooden spoon4 ,they 
think  that if she touched her victuals 
she might infect them with her bloody   
flux1 and that having partaken of such  

tainted food she would fall into a      
consumption47#ecj7 ,the ,bribri ,indians
 regard the pollution of childbed as    
much more dangerous even than that of   
menstruation4 ,when a woman feels her   
time approaching1 she informs her       
husband1 who makes haste to build a hut 
for her in a lonely spot4 ,there she    
must live alone1 holding no converse    
with anybody save her mother or another 
woman4 ,after her delivery the          
medicine-man purifies her by breathing  
on her and laying an animal1 it  matters
 not what1 upon her4 ,but even this     
ceremony only mitigates her  uncleanness
 into a state considered to be          
equivalent to that of a  menstruous     
woman2 and for a full lunar month she   
must live apart from her  housemates1   
observing the same rules with regard to 
eating and drinking as  at her monthly  
periods4 ,the case is still worse1 the  
pollution is still  more deadly1 if she 
has had a miscarriage or has been       
delivered of a  stillborn child4 ,in    

that case she may not go near a living  
soul3 the mere  contact with things she 
has used is exceedingly dangerous3 her  
food is  handed to her at the end of a  
long stick4 ,this lasts generally for   
three  weeks1 after which she may go    
home subject only to the restrictions   
incident to an ordinary                 
confinement47#eca7 ,among the ,adivi or 
forest ,gollas  of ,southern ,india1    
when a woman feels the first pains of   
labour1 she is  turned clean out of the 
village and must take up her quarters in
 a little  hut made of leaves or mats   
about two hundred yards away4 ,in this  
hut she  must bring forth her offspring 
unaided1 unless a midwife can be fetched
 in  time to be with her before the     
child is born2 if the midwife arrives   
after  the birth has taken place she may
 not go near the woman4 ,for ninety days
  the mother lives in the hut by        
herself4 ,if any one touches her1 he or 
she  becomes1 like the mother herself1  
an outcast and is expelled from the     

village for three months1 ,the woman's  
husband generally makes a little hut    
about fifty yards from hers and stays in
 it sometimes to watch over her1  but he
 may not go near her on pain of being an
 outcast for three months4  ,food is    
placed on the ground near the woman's   
hut and she takes it4 ,on the  fourth   
day after the birth a woman of the      
village goes to her and pours  water on 
her1 but may not come into contact with 
her4 ,on the fifth day the  villagers   
clear away the stones and thorny bushes 
from a patch of ground  about ten yards 
on the village side of the hut1 and to  
this clearing the  woman removes her hut
 unaided2 no one may help her to do so4 
,on the ninth1  fifteenth1 and thirtieth
 days she again shifts her hut nearer   
and nearer  to the village2 and again   
once in each of the two following months
 she  brings her hut still nearer4 ,on  
the ninetieth day of her seclusion the  
woman is called out from her hut1       
washed1 clad in clean clothes1 and after

  being taken to the village temple is  
conducted to her own house by a man  of 
the caste1 who performs purificatory    
ceremonies47#ecb7    7,m#id7 ,these     
customs shew that in the opinion of some
 primitive peoples a  woman at and after
 childbirth is pervaded by a certain    
dangerous influence  which can infect   
anything and anybody she touches2 so    
that in the interest  of the community  
it becomes necessary to seclude her from
 society for a  while until the         
virulence of the infection has passed   
away1 when1 after  submitting to certain
 rites of purification1 she is again    
free to mingle  with her fellows4 ,this 
dread of lying-in women appears to be   
widespread1  for the practice of        
shutting them up at such times in lonely
 huts away  from the rest of the people 
is very common4 ,sometimes the nature of
 the  danger which is apprehended from  
them is explicitly stated4 ,thus in the 
island of ,tumleo1 off ,german ,new     
,guinea1 after the birth of her first   

child a woman is shut up with her infant
 for five to eight days1 during  which  
no man1 not even her husband1 may see   
her2 for the men think that  were they  
to see her1 their bodies would swell up 
and they would die47#ecc7  ,apparently  
their notion is that the sight of a     
woman who has just been big  with child 
will1 on the principles of homoeopathic 
magic1 make their  bodies big also to   
bursting4 ,the ,sulka of ,new ,britain  
imagine that1 when a  woman has been    
delivered of a child1 the men become    
cowardly1 weapons lose  their force1 and
 the slips which are to be planted out  
are deprived of  their power of         
germinating4 ,hence they perform a      
ceremony which is  intended to          
counteract this mysterious influence on 
men and plants4 ,as  soon as it is known
 that a woman has been brought to bed1  
all the male  population of the village 
assembles in the men's clubhouse4       
,branches of a  strong-smelling tree are
 fetched1 the twigs are broken off1 the 

leaves  stripped off and put on the     
fire4 ,all the men present then seize   
branches  with young buds4 ,one of them 
holds ginger in his hand1 which1 after  
reciting a spell over it1 he distributes
 to the others4 ,they chew it and  spit 
it out on the twigs1 and these twigs are
 afterwards laid on the  shields and    
other weapons in the house1 and also on 
the slips which are to  be planted2     
moreover they are fastened on the roofs 
and over the doorways  of the houses4   
,in this way they seek to annul the     
noxious infection of  childbirth47#ecd7 
,among the ,yabim of ,german ,new       
,guinea1 when a birth has  taken place  
in the village1 all the inhabitants     
remain at home next  morning 8in order  
that the fruits of the field may not be 
spoiled407#ece7  ,apparently they fear  
that if they went out to their fields   
and gardens  immediately after a woman  
had been brought to bed1 they would     
carry with  them a dangerous contagion  
which might blight the crops4 ,when a   

,herero  woman has given birth to a     
child1 her female companions hastily    
construct  a special hut for her to     
which she is transferred4 ,both the hut 
and the  woman are sacred and 8for this 
reason1 the men are not allowed to see  
the  lying-in woman until the navel     
string has separated from the child1    
otherwise they would become weaklings1  
and when later they yumbana1 that  is1  
go to war with spear and bow1 they would
 be shot407#ecf7 ,thus the  ,herero like
 the ,sulka appear to imagine that the  
weakness of a lying-in  woman can1 on   
the principles of homoeopathic magic1   
infect any men who may  chance to see   
her4    7,m#ie7 ,among the ,saragacos   
,indians of eastern ,ecuador1 as soon as
 a woman  feels the travail-pangs       
beginning1 she retires into the forest  
to a  distance of three or four leagues 
from her home1 where she takes up her   
abode in a hut of leaves which has been 
already prepared for her4 8,this        
banishment10 we are told1 8is the fruit 

of the superstition of these  ,indians1 
who are persuaded that the spirit of    
evil would attach himself to  their     
house if the women were brought to bed  
in it407#ecg7 ,the ,esquimaux of        
,baffin ,land think that the body of a  
lying-in woman exhales a vapour which   
would adhere to the souls of seals if   
she ate the flesh of any seals  except  
such as have been caught by her husband1
 by a boy1 or by an aged  man4 8,cases  
of premature birth require particularly 
careful treatment4 ,the  event must be  
announced publicly1 else dire results   
will follow4 ,if a  woman should conceal
 from the other people that she has had 
a premature  birth1 they might come near
 her1 or even eat in her hut of the     
seals  procured by her husband4 ,the    
vapor arising from her would thus affect
  them1 and they would be avoided by the
 seals4 ,the transgression would also   
become attached to the soul of the seal1
 which would take it down to  ,sedna10  
the mythical mother of the sea-mammals1 

who lives in the lower  world and       
controls the destinies of mankind47#ech7
    7,m#if7 ,some ,bantu tribes of      
,south ,africa entertain even more      
exaggerated  notions of the virulent    
infection spread by a woman who has had 
a  miscarriage and has concealed it4 ,an
 experienced observer of these people   
tells us that the blood of childbirth   
8appears to the eyes of the ,south      
,africans to be tainted with a pollution
 still more dangerous than that of  the 
menstrual fluid4 ,the husband is        
excluded from the hut for eight days  of
 the lying-in period1 chiefly from fear 
that he might be contaminated by  this  
secretion4 ,he dare not take his child  
in his arms for the three first  months 
after the birth4 ,but the secretion of  
childbed is particularly  terrible when 
it is the product of a miscarriage1     
especially a concealed  miscarriage4 ,in
 this case it is not merely the man who 
is threatened or  killed1 it is the     
whole country1 it is the sky itself     

which suffers4 ,by a  curious           
association of ideas a physiological    
fact causes cosmic  troubles607#eci7    
,thus1 for example1 the ,ba-,pedi       
believe that a woman who  has procured  
abortion can kill a man merely by lying 
with him2 her victim  is poisoned1      
shrivels up1 and dies within a week4 ,as
 for the disastrous  effect which a     
miscarriage may have on the whole       
country ,i will quote the  words of a   
medicine-man and rain-maker of the      
,ba-,pedi tribe3 8,when a woman  has had
 a miscarriage1 when she has allowed her
 blood to flow1 and has  hidden the     
child1 it is enough to cause the burning
 winds to blow and to  parch the country
 with heat4 ,the rain no longer falls1  
for the country is  no longer in order4 
,when the rain approaches the place     
where the blood is1  it will not dare to
 approach4 ,it will fear and remain at a
 distance4 ,that  woman has committed a 
great fault4 ,she has spoiled the       
country of the  chief1 for she has      

hidden blood which had not yet been well
 congealed to  fashion a man4 ,that     
blood is taboo 7yila74 ,it should never 
drip on the  road6 ,the chief will      
assemble his men and say to them1 #8,are
 you in order  in your villages8' ,some 
one will answer1 #8,such and such a     
woman was  pregnant and we have not yet 
seen the child which she has given birth
 to4'  ,then they go and arrest the     
woman4 ,they say to her1 #8,shew us     
where you  have hidden it4' ,they go and
 dig at the spot1 they sprinkle the hole
 with  a decoction of mbendoula and     
nyangale 7two sorts of roots7 prepared  
in  a special pot4 ,they take a little  
of the earth of this grave1 they throw  
it into the river1 then they bring back 
water from the river and sprinkle  it   
where she shed her blood4 ,she herself  
must wash every day with the  medicine4 
,then the country will be moistened     
again 7by rain74 ,further1 we           
7medicine-men7 summon the women of the  
country2 we tell them to prepare a  ball

 of the earth which contains the blood4 
,they bring it to us one  morning4 ,if  
we wish to prepare medicine with which  
to sprinkle the whole  country1 we      
crumble this earth to powder2 at the end
 of five days we send  little boys and  
little girls1 girls that yet know       
nothing of women's  affairs and have not
 yet had relations with men4 ,we put the
 medicine in  the horns of oxen1 and    
these children go to all the fords1 to  
all the  entrances of the country4 ,a   
little girl turns up the soil with her  
mattock1 the others dip a branch in the 
horn and sprinkle the inside of  the    
hole saying1 #8,rain6 rain6' ,so we     
remove the misfortune which the women   
have brought on the roads2 the rain will
 be able to come4 ,the country is       
purified607#edj7    7,m#ig7 ,similarly  
the ,ba-,thonga1 another ,bantu tribe of
 ,south ,africa in the  valley of the   
,limpopo river1 attribute severe        
droughts to the concealment  of         
miscarriages by women1 and they perform 

the following rites to remove  the      
pollution and procure rain4 ,a small    
clearing is made in a thick and  thorny 
wood1 and here a pot is buried in the   
ground so that its mouth is  flush with 
the surface4 ,from the pot four channels
 run in the form of a  cross to the four
 cardinal points of the horizon4 ,then a
 black ox or a  black ram1 without a    
speck of white on it1 is killed and the 
pot is  stuffed with the half-digested  
grass found in the animal's stomach4    
,next1  little girls1 still in the age  
of innocence1 are sent to draw water1   
which  they pour into the pot till it   
overflows into the four channels4 ,after
  that the women assemble1 strip off    
their clothes1 and covering their       
nakedness only with a scanty petticoat  
of grass they dance1 leap1 and  sing1   
8,rain1 fall60 ,then they go and dig up 
the remains of the prematurely  born    
infants and of twins buried in dry      
ground on a hill4 ,these they  collect  
in one place4 ,no man may approach the  

spot4 ,the women would beat  any male   
who might be so indiscreet as to intrude
 on their privacy1 and  they would put  
riddles to him which he would have to   
answer in the most  filthy language     
borrowed from the circumcision          
ceremonies2 for obscene  words1 which   
are usually forbidden1 are customary and
 legitimate on these  occasions4 ,the   
women pour water on the graves of the   
infants and of twins  in order to       
8extinguish0 7timula7 them1 as the      
natives phrase it2 which  seems to imply
 that the graves are thought to be the  
source of the  scorching heat which is  
blasting the country4 ,at the fall of   
evening they  bury all the remains they 
have discovered1 poking them away in the
 mud  near a stream4 ,then the rain will
 be free to fall47#eda7 ,in these       
ceremonies the pouring of water into    
channels which run in the direction  of 
the four quarters of the heaven is      
clearly a charm based on the  principles
 of homoeopathic magic to procure rain4 

,the supposed influence  of twins over  
the waters of heaven and the use of foul
 language at  rain-making ceremonies    
have been illustrated in another part of
 this  work47#edb7    7,m#ih7 ,among the
 natives of the ,ngun ,so'n valley in   
,annam1 during the  first month after a 
woman has been delivered of a child1 all
 the persons  of the house are supposed 
to be affected with an evil destiny or  
ill luck  called phong long4 ,if a      
member of such a household enters       
another house1  the inmates never fail  
to say to him1 8,you bring me the phong 
long60  ,should a member of a family in 
which somebody is seriously ill have to 
enter a house infected by the phong     
long1 on returning home he always       
fumigates himself with tea leaves or    
some other plant in order to rid        
himself of the infection which he has   
contracted2 for they fear that the      
blood of the woman who has been brought 
to bed may harm the patient4 ,all  the  
time a house is tainted with the phong  

long1 a branch of cactus  7,euphorbia   
antiquorum7 or pandanus is hung at the  
door4 ,the same thing  is done to a     
house infected by small-pox3 it is a    
danger signal to warn  people off4 ,the 
phong long only disappears when the     
woman has gone to  market for the first 
time after her delivery47#edc7 ,a trace 
of a similar  belief in the dangerous   
infection of childbirth may be seen in  
the rule of  ancient ,greek religion1   
which forbade persons who had handled a 
corpse or  been in contact with a       
lying-in woman to enter a temple or     
approach an  altar for a certain time1  
sometimes for two days47#edd7    7,m#ii7
 ,restrictions and taboos like those    
laid on menstruous and lying-in  women  
are imposed by some savages on lads at  
the initiatory rites which  celebrate   
the attainment of puberty2 hence we may 
infer that at such times  young men are 
supposed to be in a state like that of  
women at menstruation  and in childbed4 
,thus1 among the ,creek ,indians a lad  

at initiation had to  abstain for twelve
 moons from picking his ears or         
scratching his head with  his fingers2  
he had to use a small stick for these   
purposes4 ,for four  moons he must have 
a fire of his own to cook his food at2  
and a little  girl1 a virgin1 might cook
 for him4 ,during the fifth moon any    
person might  cook for him1 but he must 
serve himself first1 and use one spoon  
and pan4  ,on the fifth day of the      
twelfth moon he gathered corn cobs1     
burned them to  ashes1 and with the     
ashes rubbed his body all over4 ,at the 
end of the  twelfth moon he sweated     
under blankets1 and then bathed in      
water1 which  ended the ceremony4 ,while
 the ceremonies lasted1 he might touch  
no one but  lads who were undergoing a  
like course of initiation47#ede7 ,caffre
 boys at  circumcision live secluded in 
a special hut2 they are smeared from    
head to  foot with white clay2 they wear
 tall head-dresses with horn-like       
projections and short skirts like those 

of ballet-dancers4 ,when their  wounds  
are healed1 all the vessels which they  
had used during their  seclusion and the
 boyish mantles which they had hitherto 
worn are burned1  together with the hut1
 and the boys rush away from the burning
 hut without  looking back1 8lest a     
fearful curse should cling to them40    
,after that they  are bathed1 anointed1 
and clad in new garments47#edf7         
#d4 ,warriors tabooed4      7,m#ajj7    
,once more1 warriors are conceived by   
the savage to move1 so to say1  in an   
atmosphere of spiritual danger which    
constrains them to practise a  variety  
of superstitious observances quite      
different in their nature from  those   
rational precautions which1 as a matter 
of course1 they adopt  against foes of  
flesh and blood4 ,the general effect of 
these observances  is to place the      
warrior1 both before and after victory1 
in the same state  of seclusion or      
spiritual quarantine in which1 for his  
own safety1  primitive man puts his     

human gods and other dangerous          
characters4 ,thus  when the ,maoris went
 out on the war-path they were sacred or
 taboo in the  highest degree1 and they 
and their friends at home had to observe
 strictly  many curious customs over and
 above the numerous taboos of ordinary  
life4  ,they became1 in the irreverent  
language of ,europeans who knew them in 
the  old fighting days1 8tabooed an inch
 thick02 and as for the leader of the   
expedition1 he was quite                
unapproachable47#edg7 ,similarly1 when  
the  ,israelites marched forth to war   
they were bound by certain rules of     
ceremonial purity identical with rules  
observed by ,maoris and ,australian     
blackfellows on the war-path4 ,the      
vessels they used were sacred1 and they 
had to practise continence and a custom 
of personal cleanliness of which  the   
original motive1 if we may judge from   
the avowed motive of savages who        
conform to the same custom1 was a fear  
lest the enemy should obtain the  refuse

 of their persons1 and thus be enabled  
to work their destruction by            
magic47#edh7 ,among some ,indian tribes 
of ,north ,america a young warrior in   
his first campaign had to conform to    
certain customs1 of which two were      
identical with the observances imposed  
by the same ,indians on girls at  their 
first menstruation3 the vessels he ate  
and drank out of might be  touched by no
 other person1 and he was forbidden to  
scratch his head or  any other part of  
his body with his fingers2 if he could  
not help  scratching himself1 he had to 
do it with a stick47#edi7 ,the latter   
rule1  like the one which forbids a     
tabooed person to feed himself with his 
own  fingers1 seems to rest on the      
supposed sanctity or pollution1         
whichever we  choose to call it1 of the 
tabooed hands47#eej7 ,moreover among    
these ,indian  tribes the men on the    
war-path had always to sleep at night   
with their  faces turned towards their  
own country2 however uneasy the posture 

they  might not change it4 ,they might  
not sit upon the bare ground1 nor wet   
their feet1 nor walk on a beaten path if
 they could help it2 when they had  no  
choice but to walk on a path1 they      
sought to counteract the ill effect  of 
doing so by doctoring their legs with   
certain medicines or charms which  they 
carried with them for the purpose4 ,no  
member of the party was  permitted to   
step over the legs1 hands1 or body of   
any other member who  chanced to be     
sitting or lying on the ground2 and it  
was equally forbidden  to step over his 
blanket1 gun1 tomahawk1 or anything that
 belonged to him4  ,if this rule was    
inadvertently broken1 it became the duty
 of the member  whose person or property
 had been stepped over to knock the     
other member  down1 and it was similarly
 the duty of that other to be knocked   
down  peaceably and without resistance4 
,the vessels out of which the warriors  
ate their food were commonly small bowls
 of wood or birch bark1 with marks  to  

distinguish the two sides2 in marching  
from home the ,indians invariably  drank
 out of one side of the bowl1 and in    
returning they drank out of the  other4 
,when on their way home they came within
 a day's march of the  village1 they    
hung up all their bowls on trees1 or    
threw them away on the  prairie17#eea7  
doubtless to prevent their sanctity or  
defilement from being  communicated with
 disastrous effects to their friends1   
just as we have  seen that the vessels  
and clothes of the sacred ,mikado1 of   
women at  childbirth and menstruation1  
of boys at circumcision1 and of persons 
defiled by contact with the dead are    
destroyed or laid aside for a similar   
reason4 ,the first four times that an   
,apache ,indian goes out on the         
war-path1 he is bound to refrain from   
scratching his head with his fingers    
and from letting water touch his lips4  
,hence he scratches his head with a     
stick1 and drinks through a hollow reed 
or cane4 ,stick and reed are  attached  

to the warrior's belt and to each other 
by a leathern thong47#eeb7  ,the rule   
not to scratch their heads with their   
fingers1 but to use a stick  for the    
purpose instead1 was regularly observed 
by ,ojebways on the  war-path47#eec7    
7,m#aja7 ,for three or four weeks before
 they went on a warlike expedition1  the
 ,nootka ,indians made it an invariable 
rule to go into the water five or  six  
times a day1 when they washed and       
scrubbed themselves from head to  foot  
with bushes intermixed with briars1 so  
that their bodies and faces  were often 
entirely covered with blood4 ,during    
this severe exercise they  continually  
exclaimed1 8,good or great ,god1 let me 
live1 not be sick1 find  the enemy1 not 
fear him1 find him asleep1 and kill a   
great many of them40  ,all this time    
they had no intercourse with their      
women1 and for a week  before setting   
out abstained from feasting and every   
kind of merriment4  ,for the last three 
days they were almost constantly in the 

water1  scrubbing and lacerating        
themselves in a terrible manner4 ,they  
believed  that this hardened their skin1
 so that the weapons of the enemy could 
not  pierce them47#eed7 ,before they    
went out on the war-path the ,arikaras  
and  the ,big ,belly ,indians 78,gros   
,ventres07 8observe a rigorous fast1 or 
rather abstain from every kind of food  
for four days4 ,in this interval  their 
imagination is exalted to delirium2     
whether it be through bodily  weakness  
or the natural effect of the warlike    
plans they cherish1 they  pretend to    
have strange visions4 ,the elders and   
sages of the tribe1 being  called upon  
to interpret these dreams1 draw from    
them omens more or less  favourable to  
the success of the enterprise2 and their
 explanations are  received as oracles  
by which the expedition will be         
faithfully regulated4  ,so long as the  
preparatory fast continues1 the warriors
 make incisions in  their bodies1 insert
 pieces of wood in the flesh1 and having

 fastened  leather thongs to them cause 
themselves to be hung from a beam which 
is  fixed horizontally above an abyss a 
hundred and fifty feet deep4 ,often     
indeed they cut off one or two fingers  
which they offer in sacrifice to  the   
,great ,spirit in order that they may   
come back laden with scalps407#eee7  ,it
 is hard to conceive any course of      
training which could more effectually   
incapacitate men for the business of war
 than that which these foolish  ,indians
 actually adopted4 ,with regard to the  
,creek ,indians and kindred  tribes we  
are told they 8will not cohabit with    
women while they are out at  war2 they  
religiously abstain from every kind of  
intercourse even with  their own wives1 
for the space of three days and nights  
before they go to  war1 and so after    
they return home1 because they are to   
sanctify  themselves407#eef7 ,and as a  
preparation for attacking the enemy they
 8go to  the aforesaid winter house1 and
 there drink a warm decoction of their  

supposed holy consecrated herbs and     
roots for three days and nights1        
sometimes without any other refreshment4
 ,this is to induce the deity to  guard 
and prosper them1 amidst their impending
 dangers4 ,in the most  promising       
appearance of things1 they are not to   
take the least nourishment  of food1 nor
 so much as to sit down1 during that    
time of sanctifying  themselves1 till   
after sunset4 ,while on their           
expedition1 they are not  allowed to    
lean themselves against a tree1 though  
they may be exceedingly  fatigued1 after
 a sharp day's march2 nor must they lie 
by1 a whole day to  refresh themselves1 
or kill and barbicue deer and bear for  
their war  journey4 ,the more virtuous  
they are1 they reckon the greater will  
be their  success against the enemy1 by 
the bountiful smiles of the deity4 ,to  
gain  that favourite point1 some of the 
aged warriors narrowly watch the young  
men who are newly initiated1 lest they  
should prove irreligious1 and  prophane 

the holy fast1 and bring misfortunes on 
the out-standing camp4 ,a  gentleman of 
my acquaintance1 in his youthful days   
observed one of their  religious fasts1 
but under the greatest suspicion of his 
virtue in this  respect1 though he had  
often headed them against the common    
enemy3 during  their three days'        
purification1 he was not allowed to go  
out of the  sanctified ground1 without a
 trusty guard1 lest hunger should have  
tempted  him to violate their old       
martial law1 and by that means have     
raised the  burning wrath of the holy   
fire against the whole camp40 8,every   
war captain  chuses a noted warrior1 to 
attend on him and the company4 ,he is   
called  ,etiss1 or #8the waiter4'       
,everything they eat or drink during    
their  journey1 he gives them out of his
 hand1 by a rigid abstemious            
rule1--though  each carries on his back 
all his travelling conveniencies1 wrapt 
in a deer  skin1 yet they are so bigoted
 in their religious customs in war that 

none1  though prompted by sharp hunger  
or burning thirst1 dares relieve        
himself4  ,they are contented with such 
trifling allowance as the religious     
waiter  distributes to them1 even with a
 scanty hand4 ,such a regimen would be  
too  mortifying to any of the white     
people1 let their opinion of its        
violation  be ever so dangerous4 ,when  
,i roved the woods in a war party with  
the  ,indians1 though ,i carried no     
scrip1 nor bottle1 nor staff1 ,i kept a 
large  hollow cane well corked at each  
end1 and used to sheer off now and then 
to  drink1 while they suffered greatly  
by thirst4 ,the constancy of the savages
  in mortifying their bodies1 to gain   
the divine favour1 is astonishing1  from
 the very time they beat to arms1 till  
they return from their  campaign4 ,all  
the while they are out1 they are        
prohibited by ancient  custom1 the      
leaning against a tree1 either sitting  
or standing2 nor are  they allowed to   
sit in the day-time1 under the shade of 

trees1 if it can  be avoided2 nor on the
 ground1 during the whole journey1 but  
on such  rocks1 stones1 or fallen wood1 
as their ark of war rests upon4 ,by the 
attention they invariably pay to those  
severe rules of living1 they weaken     
themselves much more than by the        
unavoidable fatigues of war2 but it is  
fruitless to endeavour to dissuade them 
from those things which they have  by   
tradition1 as the appointed means to    
move the deity1 to grant them  success  
against the enemy1 and a safe return    
home407#eeg7 8,an ,indian1  intending to
 go to war1 will commence by blacking   
his face1 permitting his  hair to grow  
long1 and neglecting his personal       
appearance1 and also will  frequently   
fast1 sometimes for two or three days   
together1 and refrain  from all         
intercourse with the other sex4 ,if his 
dreams are favorable1 he  thinks that   
the ,great ,spirit will give him        
success407#eeh7 ,among the  ,ba-,pedi   
and ,ba-,thonga tribes of south ,africa 

not only have the warriors to  abstain  
from women1 but the people left behind  
in the villages are also  bound to      
continence2 they think that any         
incontinence on their part would  cause 
thorns to grow on the ground traversed  
by the warriors1 and that  success would
 not attend the expedition47#eei7       
7,m#ajb7 ,when we observe what pains    
these misguided savages took to unfit   
themselves for the business of war by   
abstaining from food1 denying           
themselves rest1 and lacerating their   
bodies1 we shall probably not be        
disposed to attribute their practice of 
continence in war to a rational  fear of
 dissipating their bodily energies by   
indulgence in the lusts of  the flesh4  
,on the contrary1 we can scarcely doubt 
that the motive which  impelled them to 
observe chastity on a campaign was just 
as frivolous as  the motive which led   
them simultaneously to fritter away     
their strength by  severe fasts1        
gratuitous fatigue1 and voluntary wounds

 at the very moment  when prudence      
called most loudly for a precisely      
opposite regimen4 ,why  exactly so many 
savages have made it a rule to refrain  
from women in time  of war17#efj7 we    
cannot say for certain1 but we may      
conjecture that their  motive was a     
superstitious fear lest1 on the         
principles of sympathetic  magic1 close 
contact with women should infect them   
with feminine weakness  and cowardice4  
,similarly some savages imagine that    
contact with a woman in  childbed       
enervates warriors and enfeebles their  
weapons47#efa7 ,indeed the  ,kayans of  
central ,borneo go so far as to hold    
that to touch a loom or  women's clothes
 would so weaken a man that he would    
have no success in  hunting1 fishing1   
and war47#efb7 ,hence it is not merely  
sexual intercourse  with women that the 
savage warrior sometimes shuns2 he is   
careful to avoid  the sex altogether4   
,thus among the hill tribes of ,assam1  
not only are men  forbidden to cohabit  

with their wives during or after a raid1
 but they may  not eat food cooked by a 
woman2 nay they should not address a    
word even to  their own wives4 ,once a  
woman1 who unwittingly broke the rule by
 speaking  to her husband while he was  
under the war taboo1 sickened and died  
when  she learned the awful crime she   
had committed47#efc7           #e4      
,manslayers tabooed4      7,m#ajc7 ,if  
the reader still doubts whether the     
rules of conduct which we  have just    
been considering are based on           
superstitious fears or dictated by  a   
rational prudence1 his doubts will      
probably be dissipated when he learns   
that rules of the same sort are often   
imposed even more stringently on        
warriors after the victory has been won 
and when all fear of the living         
corporeal foe is at an end4 ,in such    
cases one motive for the inconvenient   
restrictions laid on the victors in     
their hour of triumph is probably a     
dread of the angry ghosts of the slain2 

and that the fear of the vengeful       
ghosts does influence the behaviour of  
the slayers is often expressly          
affirmed4 ,the general effect of the    
taboos laid on sacred chiefs1  mourners1
 women at childbirth1 men on the        
war-path1 and so on1 is to  seclude or  
isolate the tabooed persons from        
ordinary society1 this effect  being    
attained by a variety of rules1 which   
oblige the men or women to  live in     
separate huts or in the open air1 to    
shun the commerce of the  sexes1 to     
avoid the use of vessels employed by    
others1 and so forth4 ,now  the same    
effect is produced by similar means in  
the case of victorious  warriors1       
particularly such as have actually shed 
the blood of their  enemies4 ,in the    
island of ,timor1 when a warlike        
expedition has returned in  triumph     
bringing the heads of the vanquished    
foe1 the leader of the  expedition is   
forbidden by religion and custom to     
return at once to his  own house4 ,a    

special hut is prepared for him1 in     
which he has to reside  for two months1 
undergoing bodily and spiritual         
purification4 ,during this  time he may 
not go to his wife nor feed himself2 the
 food must be put into  his mouth by    
another person47#efd7 ,that these       
observances are dictated by  fear of the
 ghosts of the slain seems certain2 for 
from another account of  the ceremonies 
performed on the return of a successful 
head-hunter in the  same island we learn
 that sacrifices are offered on this    
occasion to  appease the soul of the man
 whose head has been taken2 the people  
think  that some misfortune would befall
 the victor were such offerings omitted4
  ,moreover1 a part of the ceremony     
consists of a dance accompanied by a    
song1 in which the death of the slain   
man is lamented and his forgiveness  is 
entreated4 8,be not angry10 they say1   
8because your head is here with  us2 had
 we been less lucky1 our heads might now
 have been exposed in your  village4 ,we

 have offered the sacrifice to appease  
you4 ,your spirit may now  rest and     
leave us at peace4 ,why were you our    
enemy8 ,would it not have been  better  
that we should remain friends8 ,then    
your blood would not have been  spilt   
and your head would not have been cut   
off407#efe7 ,the people of  ,paloo1 in  
central ,celebes1 take the heads of     
their enemies in war and  afterwards    
propitiate the souls of the slain in the
 temple47#eff7 ,in some  ,dyak tribes   
men on returning from an expedition in  
which they have taken  human heads are  
obliged to keep by themselves and       
abstain from a variety  of things for   
several days2 they may not touch iron   
nor eat salt or fish  with bones1 and   
they may have no intercourse with       
women47#efg7    7,m#ajd7 ,in ,logea1 an 
island off the south-eastern extremity  
of ,new ,guinea1  men who have killed or
 assisted in killing enemies shut       
themselves up for  about a week in their
 houses4 ,they must avoid all           

intercourse with their  wives and       
friends1 and they may not touch food    
with their hands4 ,they may  eat        
vegetable food only1 which is brought to
 them cooked in special pots4  ,the     
intention of these restrictions is to   
guard the men against the smell  of the 
blood of the slain2 for it is believed  
that if they smelt the  blood1 they     
would fall ill and die47#efh7 ,in the   
,toaripi or ,motumotu tribe  of         
south-eastern ,new ,guinea a man who has
 killed another may not go near  his    
wife1 and may not touch food with his   
fingers4 ,he is fed by others1  and only
 with certain kinds of food4 ,these     
observances last till the new           
moon47#efi7 ,among the tribes at the    
mouth of the ,wanigela ,river1 in ,new  
,guinea1 8a man who has taken life is   
considered to be impure until he has    
undergone certain ceremonies3 as soon as
 possible after the deed he  cleanses   
himself and his weapon4 ,this           
satisfactorily accomplished1 he  repairs

 to his village and seats himself on the
 logs of sacrificial  staging4 ,no one  
approaches him or takes any notice      
whatever of him4 ,a  house is prepared  
for him which is put in charge of two or
 three small  boys as servants4 ,he may 
eat only toasted bananas1 and only the  
centre  portion of them--the ends being 
thrown away4 ,on the third day of his   
seclusion a small feast is prepared by  
his friends1 who also fashion some  new 
perineal bands for him4 ,this is called 
ivi poro4 ,the next day the  man dons   
all his best ornaments and badges for   
taking life1 and sallies  forth fully   
armed and parades the village4 ,the next
 day a hunt is  organised1 and a        
kangaroo selected from the game         
captured4 ,it is cut open  and the      
spleen and liver rubbed over the back of
 the man4 ,he then walks  solemnly down 
to the nearest water1 and standing      
straddle-legs in it  washes himself4    
,all the young untried warriors swim    
between his legs4 ,this  is supposed to 

impart courage and strength to them4    
,the following day1 at  early dawn1 he  
dashes out of his house1 fully armed1   
and calls aloud the  name of his victim4
 ,having satisfied himself that he has  
thoroughly scared  the ghost of the dead
 man1 he returns to his house4 ,the     
beating of  flooring-boards and the     
lighting of fires is also a certain     
method of  scaring the ghost4 ,a day    
later his purification is finished4 ,he 
can then  enter his wife's house407#egj7
 ,among the ,roro-speaking tribes of    
,british  ,new ,guinea homicides were   
secluded in the warriors' clubhouse4    
,they had to  pass the night in the     
building1 but during the day they might 
paint and  decorate themselves and dance
 in front of it4 ,for some time they    
might not  eat much food nor touch it   
with their hands1 but were obliged to   
pick it  up on a bone fork1 the heft of 
which was wrapped in a banana leaf4     
,after a  while they bathed in the sea  
and thence forward for a period of about

 a  month1 though they had still to     
sleep in the warriors' clubhouse1 they  
were free to eat as much food as they   
pleased and to pick it up with their    
bare hands4 ,finally1 those warriors who
 had never killed a man before  assumed 
a beautiful ornament made of fretted    
turtle shell1 which none but  homicides 
were allowed to flaunt in their         
head-dresses4 ,then came a dance1  and  
that same night the men who wore the    
honourable badge of homicide for  the   
first time were chased about the        
village2 embers were thrown at them  and
 firebrands waved in order1 apparently1 
to drive away the souls of the  dead    
enemies1 who seem to be conceived as    
immanent in some way in the  headgear of
 their slayers47#ega7 ,again1 among the 
,koita of ,british ,new  ,guinea1 when a
 man had killed another1 whether the    
victim were male or  female1 he did not 
wash the blood off the spear or club1   
but carefully  allowed it to dry on the 
weapon4 ,on his way home he bathed in   

fresh or  salt water1 and on reaching   
his village went straight to his own    
house1  where he remained in seclusion  
for about a week4 ,he was taboo 7aina73 
he  might not approach women1 and he    
lifted his food to his mouth with a bone
  fork4 ,his women-folk were not obliged
 to leave the house1 but they might  not
 come near him4 ,at the end of a week he
 built a rough shelter in the  forest1  
where he lived for a few days4 ,during  
this time he made a new  waist-band1    
which he wore on his return to the      
village4 ,a man who has  slain another  
is supposed to grow thin and emaciated1 
because he had been  splashed with the  
blood of his victim1 and as the corpse  
rotted he wasted  away47#egb7 ,among the
 ,southern ,massim of ,british ,new     
,guinea a warrior who  has taken a      
prisoner or slain a man remains secluded
 in his house for six  days4 ,during the
 first three days he may eat only       
roasted food and must  cook it for      
himself4 ,then he bathes and blackens   

his face for the  remaining three       
days47#egc7    7,m#aje7 ,among the      
,monumbos of ,german ,new ,guinea any   
one who has slain a foe  in war becomes 
thereby 8unclean0 7bolobolo71 and they  
apply the same  term 8unclean0 to       
menstruous and lying-in women and also  
to everything  that has come into       
contact with a corpse1 which shews that 
all these  classes of persons and things
 are closely associated in their minds4 
,the  8unclean0 man who has killed an   
enemy in battle must remain a long time 
in  the men's clubhouse1 while the      
villagers gather round him and celebrate
  his victory with dance and song4 ,he  
may touch nobody1 not even his own  wife
 and children2 if he were to touch them 
it is believed that they would  be      
covered with sores4 ,he becomes clean   
again by washing and using other  modes 
of purification47#egd7 ,in ,windessi1   
,dutch ,new ,guinea1 when a party of    
head-hunters has been successful1 and   
they are nearing home1 they announce    

their approach and success by blowing on
 triton shells4 ,their canoes are  also 
decked with branches4 ,the faces of the 
men who have taken a head are  blackened
 with charcoal4 ,if several have taken  
part in killing the same  victim1 his   
head is divided among them4 ,they always
 time their arrival so  as to reach home
 in the early morning4 ,they come rowing
 to the village  with a great noise1 and
 the women stand ready to dance in the  
verandahs of  the houses4 ,the canoes   
row past the room sram or house where   
the young  men live2 and as they pass1  
the murderers throw as many pointed     
sticks or  bamboos at the wall or the   
roof as there were enemies killed4 ,the 
day is  spent very quietly4 ,now and    
then they drum or blow on the conch2 at 
other  times they beat the walls of the 
houses with loud shouts to drive away   
the  ghosts of the slain47#ege7         
,similarly in the ,doreh district of    
,dutch ,new  ,guinea1 if a murder has   
taken place in the village1 the         

inhabitants  assemble for several       
evenings in succession and utter        
frightful yells to  drive away the ghost
 of the victim in case he should be     
minded to hang  about the village47#egf7
 ,so the ,yabim of ,german ,new ,guinea 
believe that the  spirit of a murdered  
man pursues his murderer and seeks to do
 him a  mischief4 ,hence they drive away
 the spirit with shouts and the beating 
of  drums47#egg7 ,when the ,fijians had 
buried a man alive1 as they often did1  
they used at nightfall to make a great  
uproar by means of bamboos1             
trumpet-shells1 and so forth1 for the   
purpose of frightening away his  ghost1 
lest he should attempt to return to his 
old home4 ,and to render his  house     
unattractive to him they dismantled it  
and clothed it with  everything that to 
their ideas seemed most repulsive47#egh7
 ,on the evening  of the day on which   
they had tortured a prisoner to death1  
the ,american  ,indians were wont to run
 through the village with hideous yells1

 beating  with sticks on the furniture1 
the walls1 and the roofs of the huts to 
prevent the angry ghost of their victim 
from settling there and taking          
vengeance for the torments that his body
 had endured at their hands47#egi7      
8,once10 says a traveller1 8on          
approaching in the night a village of   
,ottawas1 ,i found all the inhabitants  
in confusion3 they were all busily      
engaged in raising noises of the loudest
 and most inharmonious kind4 ,upon      
inquiry1 ,i found that a battle had been
 lately fought between the ,ottawas  and
 the ,kickapoos1 and that the object of 
all this noise was to prevent  the      
ghosts of the departed combatants from  
entering the village407#ehj7    7,m#ajf7
 ,the executioner at ,porto ,novo1 on   
the coast of ,guinea1 used to  decorate 
his walls with the jawbones of the      
persons on whom he had  operated in the 
course of business4 ,but for this simple
 precaution their  ghosts would         
unquestionably have come at night to    

knock with sobs and  groans1 in an      
insufferable manner1 at the door of the 
room where he slept  the sleep of the   
just47#eha7 ,the temper of a man who has
 just been executed  is naturally       
somewhat short1 and in a burst of       
vexation his ghost is apt  to fall foul 
of the first person he comes across1    
without discriminating  between the     
objects of his wrath with that nicety of
 judgment which in  calmer moments he   
may be expected to display4 ,hence in   
,china it is1 or  used to be1 customary 
for the spectators of an execution to   
shew a clean  pair of heels to the      
ghosts as soon as the last head was     
off47#ehb7 ,the  same fear of the       
spirits of his victims leads the        
executioner sometimes to  live in       
seclusion for some time after he has    
discharged his office4 ,thus  an old    
writer1 speaking of ,issini on the ,gold
 ,coast of ,west ,africa1 tells  us that
 the 8executioners1 being reckoned      
impure for three days1 they  build them 

a separate hut at a distance from the   
village4 ,meantime these  fellows run   
like madmen through the place1 seizing  
all they can lay hands  on2 poultry1    
sheep1 bread1 and oil2 everything they  
can touch is theirs2  being deemed so   
polluted that the owners willingly give 
it up4 ,they  continue three days       
confined to their hut1 their friends    
bringing them  victuals4 ,this time     
expired1 they take their hut in pieces1 
which they  bundle up1 not leaving so   
much as the ashes of their fire4 ,the   
first  executioner1 having a pot on his 
head1 leads them to the place where the 
criminal suffered4 ,there they all call 
him thrice by his name4 ,the first      
executioner breaks his pot1 and leaving 
their old rags and bundles they  all    
scamper home407#ehc7 ,here the          
thrice-repeated invocation of the victim
  by name gives the clue to the rest of 
the observances2 all of them are        
probably intended to ward off the angry 
ghost of the slain man or to give  him  

the slip4    7,m#ajg7 ,among the        
,basutos 8ablution is specially         
performed on return from  battle4 ,it is
 absolutely necessary that the warriors 
should rid  themselves1 as soon as      
possible1 of the blood they have shed1  
or the  shades of their victims would   
pursue them incessantly1 and disturb    
their  slumbers4 ,they go in a          
procession1 and in full armour1 to the  
nearest  stream4 ,at the moment they    
enter the water a diviner1 placed higher
 up1  throws some purifying substances  
into the current4 ,this is1 however1 not
  strictly necessary4 ,the javelins and 
battle-axes also undergo the process  of
 washing407#ehd7 ,according to another  
account of the ,basuto custom1          
8warriors who have killed an enemy are  
purified4 ,the chief has to wash  them1 
sacrificing an ox in presence of the    
whole army4 ,they are also  anointed    
with the gall of the animal1 which      
prevents the ghost of the  enemy from   
pursuing them any further407#ehe7 ,among

 the ,bechuanas a man who  has killed   
another1 whether in war or in single    
combat1 is not allowed to  enter the    
village until he has been purified4 ,the
 ceremony takes place in  the evening4  
,an ox is slaughtered1 and a hole having
 been made through the  middle of the   
carcase with a spear1 the manslayer has 
to force himself  through the animal1   
while two men hold its stomach          
open47#ehf7 ,sometimes  instead of being
 obliged to squeeze through the carcase 
of an ox the  manslayer is merely       
smeared with the contents of its        
stomach4 ,the ceremony  has been        
described as follows3 8,in the          
purification of warriors1 too1 the  ox  
takes a conspicuous part4 ,the warrior  
who has slain a man in the battle  is   
unclean1 and must on no account enter   
his own courtyard1 for it would  be a   
serious thing if even his shadow were to
 fall upon his children4 ,he  studiously
 keeps himself apart from the civil life
 of the town until he is  purified4 ,the

 purification ceremony is significant4  
,having bathed himself  in running      
water1 or1 if that is not convenient1 in
 water that has been  appropriately     
medicated1 he is smeared by the doctor  
with the contents of  the stomach of an 
ox1 into which certain powdered roots   
have been already  mixed1 and then the  
doctor strikes him on the back1 sides1  
and belly with  the large bowel of an   
ox4444 ,a doctor takes a piece of       
roasted beef and  cuts it into small    
lumps of about the size of a walnut1    
laying them  carefully on a large wooden
 trencher4 ,he has already prepared     
charcoal1 by  roasting the root of      
certain trees in an old cracked pot1 and
 this he  grinds down and sprinkles on  
the lumps of meat on the trencher4 ,then
 the  army surrounds the trencher1 and  
every one who has slain a foe in the    
battle steps forth1 kneels down before  
the trencher1 and takes out a piece  of 
meat with his mouth1 taking care not to 
touch it or the trencher with  his      

hands4 ,as he takes the meat1 the doctor
 gives him a smart cut with a  switch4  
,and when he has eaten that lump of meat
 his purification is  complete4 ,this   
ceremony is called ,go alafsha dint1 or 
#8the  purification of the strikers4' 0 
,the writer to whom we owe this         
description adds3 8,this taking of meat 
from the trencher without using the     
hands is evidently a matter of          
ritual407#ehg7 ,the observation is      
correct4  ,here as in so many cases     
persons ceremonially unclean are        
forbidden to  touch food with defiled   
hands until their uncleanness has been  
purged  away4 ,the same taboo is laid on
 the manslayer by the ,bageshu of       
,british  ,east ,africa4 ,among them a  
man who has killed another may not      
return to his  own house on the same    
day1 though he may enter the village and
 spend the  night in a friend's house4  
,he kills a sheep and smears his chest1 
his  right arm1 and his head with the   
contents of the animal's stomach4 ,his  

children are brought to him and he      
smears them in like manner4 ,then he    
smears each side of the doorway with the
 tripe and entrails1 and finally  throws
 the rest of the stomach on the roof of 
his house4 ,for a whole day  he may not 
touch food with his hands1 but picks it 
up with two sticks and  so conveys it to
 his mouth4 ,his wife is not under any  
such restrictions4  ,she may even go to 
mourn for the man whom her husband has  
killed1 if she  wishes to do so47#ehh7  
,in some ,bechuana tribes the victorious
 warrior is  obliged to eat a piece of  
the skin of the man he killed2 the skin 
is taken  from about the navel of his   
victim1 and without it he may not enter 
the  cattle pen4 ,moreover1 the         
medicine-man makes a gash with a spear  
in the  warrior's thigh for every man he
 has killed47#ehi7 ,among the ,angoni1 a
 ,zulu  tribe settled to the north of   
the ,zambesi1 warriors who have slain   
foes on  an expedition smear their      
bodies and faces with ashes1 hang       

garments of  their victims on their     
persons1 and tie bark ropes round their 
necks1 so  that the ends hang down over 
their shoulders or breasts4 ,this       
costume they  wear for three days after 
their return1 and rising at break of day
 they  run through the village uttering 
frightful yells to drive away the ghosts
  of the slain1 which1 if they were not 
thus banished from the houses1 might    
bring sickness and misfortune on the    
inmates47#eij7 ,in some ,caffre tribes  
of ,south ,africa men who have been     
wounded or killed an enemy in fight may 
not see the king nor drink milk till    
they have been purified4 ,an ox is      
killed1 and its gall1 intestines1 and   
other parts are boiled with roots4  ,of 
this decoction the men have to take     
three gulps1 and the rest is  sprinkled 
on their bodies4 ,the wounded man has   
then to take a stick1 spit  on it       
thrice1 point it thrice at the enemy1   
and then throw it in his  direction4    
,after that he takes an emetic and is   

declared clean47#eia7    7,m#ajh7 ,in   
some of these accounts nothing is said  
of an enforced seclusion1  at least     
after the ceremonial cleansing1 but some
 ,south ,african tribes  certainly      
require the slayer of a very gallant foe
 in war to keep apart  from his wife and
 family for ten days after he has washed
 his body in  running water4 ,he also   
receives from the tribal doctor a       
medicine which he  chews with his       
food47#eib7 ,when a ,nandi of ,british  
,east ,africa has killed a  member of   
another tribe1 he paints one side of his
 body1 spear1 and sword  red1 and the   
other side white4 ,for four days after  
the slaughter he is  considered unclean 
and may not go home4 ,he has to build a 
small shelter by  a river and live      
there2 he may not associate with his    
wife or sweetheart1  and he may eat     
nothing but porridge1 beef1 and goat's  
flesh4 ,at the end of  the fourth day he
 must purify himself by taking a strong 
purge made from  the bark of the segetet

 tree and by drinking goat's milk mixed 
with  blood47#eic7 ,among the ,akikuya  
of ,british ,east ,africa all who have  
shed  human blood must be purified4 ,the
 elders assemble and one of them cuts a 
strip of hair from above both ears of   
each manslayer4 ,after that the         
warriors rub themselves with the dung   
taken from the stomach of a sheep  which
 has been slaughtered for the occasion4 
,finally their bodies are  cleansed with
 water4 ,all the hair remaining on their
 heads is subsequently  shaved off by   
their wives4 ,for a month after the     
shedding of blood they  may have no     
contact with women47#eid7 ,on the       
contrary1 when a ,ketosh  warrior of    
,british ,east ,africa1 who has killed a
 foe in battle1 returns  home 8it is    
considered essential that he should have
 connection with his  wife as soon as   
convenient2 this is believed to prevent 
the spirit of his  dead enemy from      
haunting and bewitching him407#eie7 ,an 
,angoni who has  killed a man in battle 

is obliged to perform certain           
purificatory  ceremonies before he may  
return to ordinary life4 ,amongst other 
things1 he  must be sure to make an     
incision in the corpse of his slain foe1
 in order  to let the gases escape and  
so prevent the body from swelling4 ,if  
he fails  to do so1 his own body will   
swell in proportion as the corpse       
becomes  inflated47#eif7 ,among the     
,ovambos of southern ,africa1 when the  
warriors  return to their villages1     
those who have killed an enemy pass the 
first  night in the open fields1 and may
 not enter their houses until they have 
been cleansed of the guilt of blood by  
an older man1 who smears them for  this 
purpose with a kind of porridge47#eig7  
,herero warriors on their return  from  
battle may not approach the sacred      
hearth until they have been  purified   
from the guilt of bloodshed4 ,they      
crouch in a circle round the  hearth1   
but at some distance from it1 while the 
chief besprinkles their  brows and      

temples with water in which branches of 
a holy bush have been  placed47#eih7    
,again1 ancient ,herero custom requires 
that he who has killed  a man or a lion 
should have blood drawn from his breast 
and upper arm so  as to trickle on the  
ground3 a special name 7outoni7 is given
 to the  cuts thus made2 they must be   
made with a flint1 not with an iron     
tool47#eii7 ,among the ,bantu tribes of 
,kavirondo1 in eastern ,africa1 when a  
man has killed an enemy in warfare he   
shaves his head on his return home1  and
 his friends rub a medicine1 which      
generally consists of goat's dung1  over
 his body to prevent the spirit of the  
slain man from troubling  him47#fjj7    
,exactly the same custom is practised   
for the same reason by the  ,wageia of  
,german ,east ,africa47#fja7 ,with the  
,ja-,luo of ,kavirondo the custom  is   
somewhat different4 ,three days after   
his return from the fight the  warrior  
shaves his head4 ,but before he may     
enter his village he has to  hang a live

 fowl1 head uppermost1 round his neck2  
then the bird is  decapitated and its   
head left hanging round his neck4 ,soon 
after his  return a feast is made for   
the slain man1 in order that his ghost  
may not  haunt his slayer47#fjb7 ,after 
the slaughter of the ,midianites the    
,israelitish warriors were obliged to   
remain outside the camp for seven  days3
 whoever had killed a man or touched the
 slain had to purify himself  and his   
captive4 ,the spoil taken from the enemy
 had also to be purified1  according to 
its nature1 either by fire or           
water47#fjc7 ,similarly among the       
,basutos cattle taken from the enemy are
 fumigated with bundles of lighted      
branches before they are allowed to     
mingle with the herds of the            
tribe47#fjd7    7,m#aji7 ,the ,arunta of
 central ,australia believe that when a 
party of men  has been out against the  
enemy and taken a life1 the spirit of   
the slain  man follows the party on its 
return and is constantly on the watch to

 do a  mischief to those of the band who
 actually shed the blood4 ,it takes the 
form of a little bird called the        
chichurkna1 and may be heard crying     
like a child in the distance as it      
flies4 ,if any of the slayers should    
fail to hear its cry1 he would become   
paralysed in his right arm and          
shoulder4 ,at night-time especially1    
when the bird is flying over the camp1  
the slayers have to lie awake and keep  
the right arm and shoulder  carefully   
hidden1 lest the bird should look down  
upon and harm them4 ,when  once they    
have heard its cry their minds are at   
ease1 because the spirit  of the dead   
then recognises that he has been        
detected1 and can therefore  do no      
mischief4 ,on their return to their     
friends1 as soon as they come in  sight 
of the main camp1 they begin to perform 
an excited war-dance1  approaching in   
the form of a square and moving their   
shields as if to ward  off something    
which was being thrown at them4 ,this   

action is intended to  repel the angry  
spirit of the dead man1 who is striving 
to attack them4  ,next the men who did  
the deed of blood separate themselves   
from the  others1 and forming a line1   
with spears at rest and shields held out
 in  front1 stand silent and motionless 
like statues4 ,a number of old women now
  approach with a sort of exulting skip 
and strike the shields of the           
manslayers with fighting-clubs till they
 ring again4 ,they are followed by  men 
who smite the shields with boomerangs4  
,this striking of the shields is        
supposed to be a very effective way of  
frightening away the spirit of the  dead
 man4 ,the natives listen anxiously to  
the sounds emitted by the  shields when 
they are struck2 for if any man's shield
 gives forth a hollow  sound under the  
blow1 that man will not live long1 but  
if it rings sharp  and clear1 he is     
safe4 ,for some days after their return 
the slayers will  not speak of what they
 have done1 and continue to paint       

themselves all  over with powdered      
charcoal1 and to decorate their         
foreheads and noses  with green twigs4  
,finally1 they paint their bodies and   
faces with bright  colours1 and become  
free to talk about the affair2 but still
 of nights  they must lie awake         
listening for the plaintive cry of the  
bird in which  they fancy they hear the 
voice of their victim47#fje7    7,m#aaj7
 ,in the ,washington group of the       
,marquesas ,islands1 the man who has    
slain an enemy in battle becomes tabooed
 for ten days1 during which he may  hold
 no intercourse with his wife1 and may  
not meddle with fire4 ,hence  another   
has to make fire and to cook for him4   
,nevertheless he is treated  with marked
 distinction and receives presents of   
pigs47#fjf7 ,in ,fiji any  one who had  
clubbed a human being to death in war   
was consecrated or  tabooed4 ,he was    
smeared red by the king with turmeric   
from the roots of  his hair to his      
heels4 ,a hut was built1 and in it he   

had to pass the next  three nights1     
during which he might not lie down1 but 
must sleep as he  sat4 ,till the three  
nights had elapsed he might not change  
his garment1  nor remove the turmeric1  
nor enter a house in which there was a  
woman47#fjg7 ,in the ,pelew ,islands1   
when the men return from a warlike      
expedition in which they have taken a   
life1 the young warriors who have  been 
out fighting for the first time1 and all
 who handled the slain1 are  shut up in 
the large council-house and become      
tabooed4 ,they may not quit  the        
edifice1 nor bathe1 nor touch a woman1  
nor eat fish2 their food is  limited to 
coco-nuts and syrup4 ,they rub          
themselves with charmed leaves  and chew
 charmed betel4 ,after three days they  
go together to bathe as near  as        
possible to the spot where the man was  
killed47#fjh7    7,m#aaa7 ,when the     
,tupi ,indians of ,brazil had made a    
prisoner in war1 they  used to bring him
 home amid great rejoicings1 decked with

 the gorgeous  plumage of tropical      
birds4 ,in the village he was well      
treated3 he received  a house and       
furniture and was married to a wife4    
,when he was thus  comfortably          
installed1 the relations and friends of 
his captor1 who had  the first pick1    
came and examined him and decided which 
of his limbs and  joints they proposed  
to eat2 and according to their choice   
they were bound  to provide him with    
victuals4 ,thus he might live for months
 or years1  treated like a king1        
supplied with all the delicacies of the 
country1 and  rearing a family of       
children who1 when they were big1 might 
or might not  be eaten with their       
father4 ,while he was thus being        
fattened like a capon  for the          
slaughter1 he wore a necklace of fruit  
or of fish-bones strung on  a cotton    
thread4 ,this was the measure of his    
life4 ,for every fruit or  every bone on
 the string he had a month to live2 and 
as each moon waned  and vanished they   

took a fruit or a bone from the         
necklace4 ,when only one  remained1 they
 sent out invitations to friends and    
neighbours far and  near1 who flocked   
in1 sometimes to the number of ten or   
twelve thousand1  to witness the        
spectacle and partake of the feast2 for 
often a number of  prisoners were to die
 the same day1 father1 mother1 and      
children all  together4 ,as a rule they 
shewed a remarkable stolidity and       
indifference to  death4 ,the club with  
which they were to be despatched was    
elaborately  prepared by the women1 who 
adorned it with tassels of feathers1    
smeared it  with the pounded shells of a
 macaw's eggs1 and traced lines on the  
egg-shell powder4 ,then they hung it to 
a pole1 above the ground1 in an  empty  
hut1 and sang around it all night4 ,the 
executioner1 who was painted  grey with 
ashes and his whole body covered with   
the beautiful feathers of  parrots and  
other birds of gay plumage1 performed   
his office by striking  the victim on   

the head from behind and dashing out his
 brains4 ,no sooner  had he despatched  
the prisoner than he retired to his     
house1 where he had  to stay all that   
day without eating or drinking1 while   
the rest of the  people feasted on the  
body of the victim or victims4 ,and for 
three days he  was obliged to fast and  
remain in seclusion4 ,all this time he  
lay in his  hammock and might not set   
foot on the ground2 if he had to go     
anywhere1 he  was carried by bearers4   
,they thought that1 were he to break    
this rule1  some disaster would befall  
him or he would die4 ,meantime he was   
given a  small bow and passed his time  
in shooting arrows into wax4 ,this he   
did in  order to keep his hand and aim  
steady4 ,in some of the tribes they     
rubbed  the pulse of the executioner    
with one of the eyes of his victim1 and 
hung  the mouth of the murdered man like
 a bracelet on his arm4 ,afterwards he  
made incisions in his breast1 arms1 and 
legs1 and other parts of his body  with 

a saw made of the teeth of an animal4   
,an ointment and a black powder  were   
then rubbed into the wounds1 which left 
ineffaceable scars so  artistically     
arranged that they presented the        
appearance of a  tightly-fitting        
garment4 ,it was believed that he would 
die if he did not  thus draw blood from 
his own body after slaughtering the     
captive47#fji7 ,we  may conjecture that 
the original intention of these customs 
was to guard  the executioner against   
the angry and dangerous ghosts of his   
victims4    7,m#aab7 ,among the ,natchez
 of ,north ,america young braves who had
 taken their  first scalps were obliged 
to observe certain rules of abstinence  
for six  months4 ,they might not sleep  
with their wives nor eat flesh2 their   
only  food was fish and hasty-pudding4  
,if they broke these rules1 they        
believed  that the soul of the man they 
had killed would work their death by    
magic1  that they would gain no more    
successes over the enemy1 and that the  

least  wound inflicted on them would    
prove mortal47#faj7 ,when a ,choctaw had
 killed  an enemy and taken his scalp1  
he went into mourning for a month1      
during  which he might not comb his     
hair1 and if his head itched he might   
not  scratch it except with a little    
stick which he wore fastened to his     
wrist  for the purpose47#faa7 ,this     
ceremonial mourning for the enemies they
 had  slain was not uncommon among the  
,north ,american ,indians4 ,thus the    
,dacotas1  when they had killed a foe1  
unbraided their hair1 blackened         
themselves all  over1 and wore a small  
knot of swan's down on the top of the   
head4 8,they  dress as mourners yet     
rejoice407#fab7 ,a ,thompson ,river     
,indian of ,british  ,columbia1 who had 
slain an enemy1 used to blacken his own 
face1 lest his  victim's ghost should   
blind him47#fac7 ,when the ,osages have 
mourned over  their own dead1 8they will
 mourn for the foe just as if he was a  
friend407#fad7 ,from observing the great

 respect paid by the ,indians to the    
scalps they had taken1 and listening to 
the mournful songs which they  howled to
 the shades of their victims1 ,catlin   
was convinced that 8they  have a        
superstitious dread of the spirits of   
their slain enemies1 and many           
conciliatory offices to perform1 to     
ensure their own peace407#fae7 ,when a  
,pima ,indian has killed an ,apache1 he 
must undergo purification4 ,sixteen     
days he fasts1 and only after the fourth
 day is he allowed to drink a  little   
pinole4 ,during the whole time he may   
not touch meat nor salt1 nor  look on a 
blazing fire1 nor speak to a human      
being4 ,he lives alone in the  woods1   
waited on by an old woman1 who brings   
him his scanty dole of food4  ,he bathes
 often in a river1 and keeps his head   
covered almost the whole  time with a   
plaster of mud4 ,on the seventeenth day 
a large space is  cleared near the      
village and a fire lit in the middle of 
it4 ,the men of  the tribe form a circle

 round the fire1 and outside of it sit  
all the  warriors who have just been    
purified1 each in a small excavation4   
,some of  the old men then take the     
weapons of the purified and dance with  
them in  the circle1 after which both   
the slayer and his weapon are considered
  clean2 but not until four days later  
is the man allowed to return to his     
family47#faf7 ,no doubt the peace       
enforced by the government of the       
,united  ,states has1 along with tribal 
warfare1 abolished also these quaint    
customs4 ,a fuller account of them has  
been given by a recent writer1 and  it  
deserves to be quoted at length4 8,there
 was no law among the ,pimas10 he  says1
 8observed with greater strictness than 
that which required  purification and   
expiation for the deed that was at the  
same time the most  lauded--the killing 
of an enemy4 ,for sixteen days the      
warrior fasted in  seclusion and        
observed meanwhile a number of tabus4444
 ,attended by an old  man1 the warrior  

who had to expiate the crime of blood   
guilt retired to  the groves along the  
river bottom at some distance from the  
villages or  wandered about the         
adjoining hills4 ,during the period of  
sixteen days he  was not allowed to     
touch his head with his fingers or his  
hair would turn  white4 ,if he touched  
his face it would become wrinkled4 ,he  
kept a stick to  scratch his head with1 
and at the end of every four days this  
stick was  buried at the root and on the
 west side of a cat's claw tree and a   
new  stick was made of greasewood1 arrow
 bush1 or any other convenient shrub4   
,he then bathed in the river1 no matter 
how cold the temperature4 ,the feast  of
 victory which his friends were         
observing in the meantime at the village
  lasted eight days4 ,at the end of that
 time1 or when his period of  retirement
 was half-completed1 the warrior might  
go to his home to get a  fetish made    
from the hair of the ,apache whom he had
 killed4 ,the hair was  wrapped in eagle

 down and tied with a cotton string and 
kept in a long  medicine basket4 ,he    
drank no water for the first two days   
and fasted for  the first four4 ,after  
that time he was supplied with pinole by
 his  attendant1 who also instructed him
 as to his future conduct1 telling him  
that he must henceforth stand back until
 all others were served when  partaking 
of food and drink4 ,if he was a married 
man his wife was not  allowed to eat    
salt during his retirement1 else she    
would suffer from the  owl disease which
 causes stiff limbs4 ,the explanation   
offered for the  observance of this law 
of lustration is that if it is not      
obeyed the  warrior's limbs will become 
stiffened or paralyzed407#fag7 ,the     
,apaches1 the  enemies of the ,pimas1   
purify themselves for the slaughter of  
their foes by  means of baths in the    
sweat-house1 singing1 and other rites4  
,these  ceremonies they perform for all 
the dead simultaneously after their     
return  home2 but the ,pimas1 more      

punctilious on this point1 resort to    
their  elaborate ceremonies of          
purification the moment a single one of 
their own  band or of the enemy has been
 laid low47#fah7 ,how heavily these     
religious  scruples must have told      
against the ,pimas in their wars with   
their  ferocious enemies is obvious     
enough4 8,this long period of retirement
  immediately after a battle10 says an  
,american writer1 8greatly diminished   
the value of the ,pimas as scouts and   
allies for the ,united ,states troops   
operating against the ,apaches4 ,the    
bravery of the ,pimas was praised by all
  army officers having any experience   
with them1 but ,captain ,bourke and     
others have complained of their         
unreliability1 due solely to their rigid
  observance of this religious          
law407#fai7 ,in nothing1 perhaps1 is the
  penalty which superstition sooner or  
later entails on its devotees more      
prompt and crushing than in the         
operations of war4    7,m#aac7 ,far away

 from the torrid home of the ,pima and  
,apaches1 an old  traveller witnessed   
ceremonies of the same sort practised   
near the ,arctic  ,circle by some       
,indians who had surprised and brutally 
massacred an  unoffending and helpless  
party of ,esquimaux4 ,his description is
 so  interesting that ,i will quote it  
in full4 8,among the various            
superstitious  customs of those people1 
it is worth remarking1 and ought to have
 been  mentioned in its proper place1   
that immediately after my companions had
  killed the ,esquimaux at the ,copper  
,river1 they considered themselves in a 
state of uncleanness1 which induced them
 to practise some very curious and      
unusual ceremonies4 ,in the first place1
 all who were absolutely concerned  in  
the murder were prohibited from cooking 
any kind of victuals1 either  for       
themselves or others4 ,as luckily there 
were two in company who had not  shed   
blood1 they were employed always as     
cooks till we joined the women4  ,this  

circumstance was exceedingly favourable 
on my side2 for had there  been no      
persons of the above description in     
company1 that task1 ,i was  told1 would 
have fallen on me2 which would have been
 no less fatiguing and  troublesome1    
than humiliating and vexatious4 ,when   
the victuals were  cooked1 all the      
murderers took a kind of red earth1 or  
oker1 and painted  all the space between
 the nose and chin1 as well as the      
greater part of  their cheeks1 almost to
 the ears1 before they would taste a    
bit1 and would  not drink out of any    
other dish1 or smoke out of any other   
pipe1 but their  own2 and none of the   
others seemed willing to drink or smoke 
out of  theirs4 ,we had no sooner joined
 the women1 at our return from the      
expedition1 than there seemed to be an  
universal spirit of emulation among     
them1 vying who should first make a suit
 of ornaments for their husbands1  which
 consisted of bracelets for the wrists1 
and a band for the forehead1  composed  

of porcupine quills and moose-hair1     
curiously wrought on leather4  ,the     
custom of painting the mouth and part of
 the cheeks before each meal1  and      
drinking and smoking out of their own   
utensils1 was strictly and  invariably  
observed1 till the winter began to set  
in2 and during the whole  of that time  
they would never kiss any of their wives
 or children4 ,they  refrained also from
 eating many parts of the deer and other
 animals1  particularly the head1       
entrails1 and blood2 and during their   
uncleanness1  their victuals were never 
sodden in water1 but dried in the sun1  
eaten  quite raw1 or broiled1 when a    
fire fit for the purpose could be       
procured4  ,when the time arrived that  
was to put an end to these ceremonies1  
the men1  without a female being        
present1 made a fire at some distance   
from the  tents1 into which they threw  
all their ornaments1 pipe-stems1 and    
dishes1  which were soon consumed to    
ashes2 after which a feast was prepared1

  consisting of such articles as they   
had long been prohibited from eating2   
and when all was over1 each man was at  
liberty to eat1 drink1 and smoke as  he 
pleased2 and also to kiss his wives and 
children at discretion1 which  they     
seemed to do with more raptures than ,i 
had ever known them do it  either before
 or since407#fbj7    7,m#aad7 ,thus we  
see that warriors who have taken the    
life of a foe in  battle are temporarily
 cut off from free intercourse with     
their fellows1  and especially with     
their wives1 and must undergo certain   
rites of  purification before they are  
readmitted to society4 ,now if the      
purpose of  their seclusion and of the  
expiatory rites which they have to      
perform is1  as we have been led to     
believe1 no other than to shake off1    
frighten1 or  appease the angry spirit  
of the slain man1 we may safely         
conjecture that  the similar            
purification of homicides and murderers1
 who have imbrued  their hands in the   

blood of a fellow-tribesman1 had at     
first the same  significance1 and that  
the idea of a moral or spiritual        
regeneration  symbolised by the washing1
 the fasting1 and so on1 was merely a   
later  interpretation put upon the old  
custom by men who had outgrown the      
primitive modes of thought in which the 
custom originated4 ,the conjecture  will
 be confirmed if we can shew that       
savages have actually imposed  certain  
restrictions on the murderer of a       
fellow-tribesman from a definite  fear  
that he is haunted by the ghost of his  
victim4 ,this we can do with  regard to 
the ,omahas1 a tribe of the ,siouan     
stock in ,north ,america4 ,among  these 
,indians the kinsmen of a murdered man  
had the right to put the  murderer to   
death1 but sometimes they waived their  
right in consideration  of presents     
which they consented to accept4 ,when   
the life of the murderer  was spared1 he
 had to observe certain stringent rules 
for a period which  varied from two to  

four years4 ,he must walk barefoot1 and 
he might eat no  warm food1 nor raise   
his voice1 nor look around4 ,he was     
compelled to pull  his robe about him   
and to have it tied at the neck even in 
hot weather2 he  might not let it hang  
loose or fly open4 ,he might not move   
his hands  about1 but had to keep them  
close to his body4 ,he might not comb   
his hair  and it might not be blown     
about by the wind4 ,when the tribe went 
out  hunting1 he was obliged to pitch   
his tent about a quarter of a mile from 
the rest of the people 8lest the ghost  
of his victim should raise a high  wind1
 which might cause damage40 ,only one of
 his kindred was allowed to  remain with
 him at his tent4 ,no one wished to eat 
with him1 for they said1  8,if we eat   
with him whom ,wakanda hates ,wakanda   
will hate us40 ,sometimes he  wandered  
at night crying and lamenting his       
offence4 ,at the end of his long        
isolation the kinsmen of the murdered   
man heard his crying and said1 8,it  is 

enough4 ,begone1 and walk among the     
crowd4 ,put on moccasins and wear a     
good robe407#fba7 ,here the reason      
alleged for keeping the murderer at a   
considerable distance from the hunters  
gives the clue to all the other         
restrictions laid on him3 he was haunted
 and therefore dangerous4 ,the  ancient 
,greeks believed that the soul of a man 
who had just been killed  was wroth with
 his slayer and troubled him2 wherefore 
it was needful even  for the involuntary
 homicide to depart from his country for
 a year until  the anger of the dead man
 had cooled down2 nor might the slayer  
return  until sacrifice had been offered
 and ceremonies of purification         
performed4  ,if his victim chanced to be
 a foreigner1 the homicide had to shun  
the  native country of the dead man as  
well as his own47#fbb7 ,the legend of   
the  matricide ,orestes1 how he roamed  
from place to place pursued by the      
,furies  of his murdered mother1 and    
none would sit at meat with him1 or take

 him  in1 till he had been              
purified17#fbc7 reflects faithfully the 
real ,greek  dread of such as were still
 haunted by an angry ghost4 ,when the   
turbulent  people of ,cynaetha1 after   
perpetrating an atrocious massacre1 sent
 an  embassy to ,sparta1 every ,arcadian
 town through which the envoys passed on
  their journey ordered them out of its 
walls at once2 and the ,mantineans1     
after the embassy had departed1 even    
instituted a solemn purification of  the
 city and its territory by carrying     
sacrificial victims round them          
both47#fbd7    7,m#aae7 ,among the      
,kwakiutl ,indians of ,british          
,columbia1 men who have  partaken of    
human flesh as a ceremonial rite are    
subject for a long time  afterwards to  
many restrictions or taboos of the sort 
we have been dealing  with4 ,they may   
not touch their wives for a whole year2 
and during the same  time they are      
forbidden to work or gamble4 ,for four  
months they must live  alone in their   

bedrooms1 and when they are obliged to  
quit the house for a  necessary purpose1
 they may not go out at the ordinary    
door1 but must use  only the secret door
 in the rear of the house4 ,on such     
occasions each of  them is attended by  
all the rest1 carrying small sticks4    
,they must all sit  down together on a  
long log1 then get up1 then sit down    
again1 repeating  this three times      
before they are allowed to remain       
seated4 ,before they  rise they must    
turn round four times4 ,then they go    
back to the house4  ,before entering    
they must raise their feet four times2  
with the fourth  step they really pass  
the door1 taking care to enter with the 
right foot  foremost4 ,in the doorway   
they turn four times and walk slowly    
into the  house4 ,they are not permitted
 to look back4 ,during the four months  
of  their seclusion each man in eating  
must use a spoon1 dish1 and kettle of   
his own1 which are thrown away at the   
end of the period4 ,before he draws     

water from a bucket or a brook1 he must 
dip his cup into it thrice2 and he  may 
not take more than four mouthfuls at one
 time4 ,he must carry a  wing-bone of an
 eagle and drink through it1 for his    
lips may not touch the  brim of his cup4
 ,also he keeps a copper nail to scratch
 his head with1 for  were his own nails 
to touch his own skin they would drop   
off4 ,for sixteen  days after he has    
partaken of human flesh he may not eat  
any warm food1  and for the whole of the
 four months he is forbidden to cool hot
 food by  blowing on it with his breath4
 ,at the end of winter1 when the season 
of  ceremonies is over1 he feigns to    
have forgotten the ordinary ways of men1
  and has to learn everything anew4 ,the
 reason for these remarkable            
restrictions imposed on men who have    
eaten human flesh is not stated2 but  we
 may surmise that fear of the ghost of  
the man whose body was eaten has  at    
least a good deal to do with them4 ,we  
are confirmed in our conjecture  by     

observing that though these cannibals   
sometimes content themselves with       
taking bites out of living people1 the  
rules in question are especially        
obligatory on them after they have      
devoured a corpse4 ,moreover1 the       
careful treatment of the bones of the   
victim points to the same  conclusion2  
for during the four months of seclusion 
observed by the  cannibals1 the bones of
 the person on whom they feasted are    
kept  alternately for four days at a    
time under rocks in the sea and in their
  bedrooms on the north side of the     
house1 where the sun cannot shine on    
them4 ,finally the bones are taken out  
of the house1 tied up1 weighted with  a 
stone1 and thrown into deep water1      
8because it is believed that if they    
were buried they would come back and    
take their master's soul407#fbe7 ,this  
seems to mean that if the bones of the  
victim were buried1 his ghost would     
come back and fetch away the souls of   
the men who had eaten his body4 ,the    

,gebars1 a cannibal tribe in the north  
of ,new ,guinea1 are much afraid of  the
 spirit of a slain man or woman4 ,among 
them persons who have partaken  of human
 flesh for the first time reside for a  
month afterwards in a small  hut and may
 not enter the dwelling-house47#fbf7    
#f4 ,hunters and ,fishers tabooed4      
7,m#aaf7 ,in savage society the hunter  
and the fisherman have often to  observe
 rules of abstinence and to submit to   
ceremonies of purification of  the same 
sort as those which are obligatory on   
the warrior and the  manslayer2 and     
though we cannot in all cases perceive  
the exact purpose  which these rules and
 ceremonies are supposed to serve1 we   
may with some  probability assume that1 
just as the dread of the spirits of his 
enemies  is the main motive for the     
seclusion and purification of the       
warrior who  hopes to take or has       
already taken their lives1 so the       
huntsman or  fisherman who complies with
 similar customs is principally actuated

 by a  fear of the spirits of the       
beasts1 birds1 or fish which he has     
killed or  intends to kill4 ,for the    
savage commonly conceives animals to be 
endowed  with souls and intelligences   
like his own1 and hence he naturally    
treats  them with similar respect4 ,just
 as he attempts to appease the ghosts of
  the men he has slain1 so he essays to 
propitiate the spirits of the  animals  
he has killed4 ,these ceremonies of     
propitiation will be described  later on
 in this work27#fbg7 here we have to    
deal1 first1 with the taboos  observed  
by the hunter and the fisherman before  
or during the hunting and  fishing      
seasons1 and1 second1 with the          
ceremonies of purification which  have  
to be practised by these men on         
returning with their booty from a       
successful chase4    7,m#aag7 ,while the
 savage respects1 more or less1 the     
souls of all animals1  he treats with   
particular deference the spirits of such
 as are either  especially useful to him

 or formidable on account of their size1
 strength1  or ferocity4 ,accordingly   
the hunting and killing of these        
valuable or  dangerous beasts are       
subject to more elaborate rules and     
ceremonies than  the slaughter of       
comparatively useless and insignificant 
creatures4 ,thus  the ,indians of       
,nootka ,sound prepared themselves for  
catching whales by  observing a fast for
 a week1 during which they ate very     
little1 bathed in  the water several    
times a day1 sang1 and rubbed their     
bodies1 limbs1 and  faces with shells   
and bushes till they looked as if they  
had been severely  torn with briars4    
,they were likewise required to abstain 
from any commerce  with their women for 
the like period1 this last condition    
being considered  indispensable to their
 success4 ,a chief who failed to catch a
 whale has  been known to attribute his 
failure to a breach of chastity on the  
part of  his men47#fbh7 ,it should be   
remarked that the conduct thus          

prescribed as a  preparation for whaling
 is precisely that which in the same    
tribe of  ,indians was required of men  
about to go on the war-path47#fbi7      
,rules of the  same sort are1 or were   
formerly1 observed by ,malagasy whalers4
 ,for eight  days before they went to   
sea the crew of a whaler used to fast1  
abstaining  from women and liquor1 and  
confessing their most secret faults to  
each  other2 and if any man was found to
 have sinned deeply he was forbidden to 
share in the expedition47#fcj7 ,in the  
island of ,kadiak1 off the south coast  
of ,alaska1 whalers were reckoned       
unclean during the fishing season1 and  
nobody would eat out of the same dish   
with them or even come near them4  ,yet 
we are told that great respect was paid 
to them1 and that they were  regarded as
 the purveyors of their country47#fca7  
,though it is not  expressly said it    
seems to be implied1 and on the strength
 of analogy we  may assume1 that these  
,kadiak whalers had to remain chaste so 

long as the  whaling season lasted4 ,in 
the island of ,mabuiag continence was   
imposed on  the people both before they 
went to hunt the dugong and while the   
turtles  were pairing4 ,the             
turtle-season lasts during parts of     
,october and  ,november2 and if at that 
time unmarried persons had sexual       
intercourse  with each other1 it was    
believed that when the canoe approached 
the  floating turtle1 the male would    
separate from the female and both would 
dive down in different directions47#fcb7
 ,so at ,mowat in ,new ,guinea men have 
no relation with women when the turtle  
are coupling1 though there is           
considerable laxity of morals at other  
times47#fcc7 ,among the ,motu of ,port  
,moresby1 in ,new ,guinea1 chastity is  
enjoined before fishing and             
wallaby-hunting2 they believe that men  
who have been unchaste will be  unable  
to catch the fish and the wallabies1    
which will turn round and jeer  at their
 pursuers47#fcd7 ,among the tribes about

 the mouth of the ,wanigela  ,river in  
,new ,guinea the preparations for       
fishing turtle and dugong are  most     
elaborate4 ,they begin two months before
 the fishing4 ,a headman is  appointed  
who becomes holy4 ,on his strict        
observance of the laws of the  dugong   
net depends the success of the season4  
,while the men of the village  are      
making the nets1 this sanctified leader 
lives entirely secluded from  his       
family1 and may only eat a roasted      
banana or two after the sun has  gone   
down4 ,every evening at sundown he goes 
ashore and1 stripping himself  of all   
his ornaments1 which he is never allowed
 to doff at other times1  bathes near   
where the dugongs feed2 as he does so he
 throws scraped  coco-nut and scented   
herbs and gums into the water to charm  
the  dugong47#fce7 ,among the           
,roro-speaking tribes of ,british ,new  
,guinea the  magician who performs      
ceremonies for the success of a wallaby 
hunt must  abstain from intercourse with

 his wife for a month before the hunt   
takes  place2 and he may not eat food   
cooked by his wife or by any other      
woman47#fcf7 ,in the island of ,uap1 one
 of the ,caroline group1 every          
fisherman plying his craft lies under a 
most strict taboo during the whole  of  
the fishing season1 which lasts for six 
or eight weeks4 ,whenever he is  on     
shore he must spend all his time in the 
men's clubhouse 7failu71 and  under no  
pretext whatever may he visit his own   
house or so much as look  upon the faces
 of his wife and womenkind4 ,were he but
 to steal a glance at  them1 they think 
that flying fish must inevitably bore   
out his eyes at  night4 ,if his wife1   
mother1 or daughter brings any gift for 
him or wishes  to talk with him1 she    
must stand down towards the shore with  
her back  turned to the men's clubhouse4
 ,then the fisherman may go out and     
speak to  her1 or with his back turned  
to her he may receive what she has      
brought  him2 after which he must return

 at once to his rigorous confinement4   
,indeed the fishermen may not even join 
in dance and song with the other  men of
 the clubhouse in the evening2 they must
 keep to themselves and be              
silent47#fcg7 ,in the ,pelew ,islands1  
also1 which belong to the ,caroline     
group1 fishermen are likewise debarred  
from intercourse with women1 since  it  
is believed that any such intercourse   
would infallibly have a  prejudicial    
effect on the fishing4 ,the same taboo  
is said to be observed  in all the other
 islands of the ,south ,sea47#fch7 ,in  
,mirzapur1 when the seed  of the        
silkworm is brought into the house1 the 
,kol or ,bhuiyar puts it in a  place    
which has been carefully plastered with 
holy cow-dung to bring good  luck4 ,from
 that time the owner must be careful to 
avoid ceremonial  impurity4 ,he must    
give up cohabitation with his wife2 he  
may not sleep on  a bed1 nor shave      
himself1 nor cut his nails1 nor anoint  
himself with oil1  nor eat food cooked  

with butter1 nor tell lies1 nor do      
anything else that  he deems wrong4 ,he 
vows to ,singarmati ,devi that if the   
worms are duly born  he will make her an
 offering4 ,when the cocoons open and   
the worms appear1  he assembles the     
women of the house and they sing the    
same song as at the  birth of a baby1   
and red lead is smeared on the parting  
of the hair of all  the married women of
 the neighbourhood4 ,when the worms     
pair1 rejoicings  are made as at a      
marriage47#fci7 ,thus the silkworms are 
treated as far as  possible like human  
beings4 ,hence the custom which         
prohibits the commerce  of the sexes    
while the worms are hatching may be only
 an extension1 by  analogy1 of the rule 
which is observed by many races1 that   
the husband may  not cohabit with his   
wife during pregnancy and lactation4    
7,m#aah7 ,on ,lake ,victoria ,nyanza the
 ,baganda fishermen use a long stout    
line  which is supported on the surface 
of the water by wooden floats1 while    

short lines with baited hooks attached  
to them depend from it at frequent      
intervals4 ,the place where the         
fisherman makes his line1 whether in his
  hut or his garden1 is tabooed4 ,people
 may not step over his cords or  tools1 
and he himself has to observe a number  
of restrictions4 ,he may not  go near   
his wife or any other woman4 ,he eats   
alone1 works alone1 sleeps  alone4 ,he  
may not wash1 except in the lake4 ,he   
may not eat salt or meat or  butter4 ,he
 may not smear any fat on his body4     
,when the line is ready he  goes to the 
god1 asks his blessing on it1 and offers
 him a pot of beer4 ,in  return he      
receives from the deity a stick or bit  
of wood to fasten to the  line1 and also
 some medicine of herbs to smoke and    
blow over the water in  order that the  
fish may come to the line and be caught4
 ,then he carries  the line to the lake4
 ,if in going thither he should stumble 
over a stone  or a tree-root1 he takes  
it with him1 and he does the same with  

any  grass-seeds that may stick to his  
clothes4 ,these stones1 roots1 and seeds
  he puts on the line1 believing that   
just as he stumbled over them and they  
stuck to him1 so the fish will also     
stumble over them and stick to the      
line4 ,the taboo lasts till he has      
caught his first fish4 ,if his wife has 
kept the taboo1 he eats the fish with   
her2 but if she has broken it1 she  may 
not partake of the fish4 ,after that if 
he wishes to go in to his wife1  he must
 take his line out of the water and     
place it in a tree or some  other place 
of safety2 he is then free to be with   
her4 ,but so long as the  line is in the
 water1 he must keep apart from women1  
or the fish would at  once leave the    
shore4 ,any breach of this taboo renders
 the line useless to  him4 ,he must sell
 it and make a new one and offer an     
expiatory offering to  the god47#fdj7   
,again1 in ,uganda the fisherman offers 
fish to his canoe1  believing that if he
 neglected to make this offering more   

than twice1 his  net would catch        
nothing4 ,the fish thus offered to the  
canoe is eaten by  the fishermen4 ,but  
if at the time of emptying the traps    
there is any man  in the canoe who has  
committed adultery1 eaten flesh or salt1
 or rubbed  his body with butter or fat1
 that man is not allowed to partake of  
the  fish offered to the canoe4 ,and if 
the sinner has not confessed his fault  
to the priest and been purified1 the    
catch will be small4 ,when the          
adulterer has confessed his sin1 the    
priest calls the husband of the  guilty 
woman and tells him of her crime4 ,her  
paramour has to wear a sign  to shew    
that he is doing penance1 and he makes a
 feast for the injured  husband1 which  
the latter is obliged to accept in token
 of reconciliation4  ,after that the    
husband may not punish either of the    
erring couple2 the sin  is atoned for   
and they are able to catch fish         
again47#fda7 ,among the  ,bangala of the
 ,upper ,congo1 while fishermen are     

making their traps1 they  must observe  
strict continence1 and the restriction  
lasts until the traps  have caught fish 
and the fish have been eaten4 ,similarly
 ,bangala hunters  may have no sexual   
intercourse from the time they made     
their traps till  they have caught game 
and eaten it2 it is believed that any   
hunter who  broke this rule of chastity 
would have bad luck in the chase47#fdb7 
7,m#aai7 ,in the island of ,nias the    
hunters sometimes dig pits1 cover them  
lightly over with twigs1 grass1 and     
leaves1 and then drive the game into    
them4 ,while they are engaged in digging
 the pits1 they have to observe a       
number of taboos4 ,they may not spit1 or
 the game would turn back in  disgust   
from the pits4 ,they may not laugh1 or  
the sides of the pit would  fall in4    
,they may eat no salt1 prepare no fodder
 for swine1 and in the pit  they may not
 scratch themselves1 for if they did1   
the earth would be  loosened and would  
collapse4 ,and the night after digging  

the pit they may  have no intercourse   
with a woman1 or all their labour would 
be in  vain47#fdc7    7,m#abj7 ,this    
practice of observing strict chastity as
 a condition of  success in hunting and 
fishing is very common among rude races2
 and the  instances of it which have    
been cited render it probable that the  
rule is  always based on a superstition 
rather than on a consideration of the   
temporary weakness which a breach of the
 custom may entail on the hunter  or    
fisherman4 ,in general it appears to be 
supposed that the evil effect of        
incontinence is not so much that it     
weakens him1 as that1 for some reason   
or other1 it offends the animals1 who in
 consequence will not suffer  themselves
 to be caught4 ,in the ,motumotu tribe  
of ,new ,guinea a man will  not see his 
wife the night before he starts on a    
great fishing or hunting  expedition2 if
 he did1 he would have no luck4 ,in the 
,motu tribe he is  regarded as holy that
 night1 and in the morning no one may   

speak to him or  call out his           
name47#fdd7 ,in ,german ,east ,africa   
elephant hunters must  refrain from     
women for several days before they set  
out for the  chase47#fde7 ,we have seen 
that in the same region a wife's        
infidelity  during the hunter's absence 
is believed to give the elephant power  
over  him so as to kill or wound        
him47#fdf7 ,as this belief is clearly a 
superstition1 based on sympathetic      
magic1 so doubtless is the practice of  
chastity before the hunt4 ,the pygmies  
of the great ,african forest are also   
reported to observe strict continence   
the night before an important hunt4  ,it
 is said that at this time they         
propitiate their ancestors by rubbing   
their skulls1 which they keep in boxes1 
with palm oil and with water in  which  
the ashes of the bark and leaves of a   
certain tree 7moduma7 have  been        
mixed47#fdg7    7,m#aba7 ,the ,huichol  
,indians of ,mexico think that only the 
pure of heart  should hunt the deer4    

,the deer would never enter a snare put 
up by a man  in love2 it would only look
 at it1 snort 8,pooh1 pooh10 and go back
 the way  it came4 ,good luck in love   
means bad luck in deer-hunting4 ,but    
even those  who have been abstinent must
 invoke the aid of the fire to burn the 
last  taint or blemish out of them4 ,so 
the night before they set out for the   
chase they gather round the fire and    
pray aloud1 all trying to get as near   
as they can to the flaming god1 and     
turning every side of their bodies to   
his blessed influence4 ,they hold out   
their open hands to it1 warm the  palms1
 spit on them1 and then rub them quickly
 over their joints1 legs1  and          
shoulders1 as the shamans do in curing a
 sick man1 in order that their  limbs   
and sinews may be as strong as their    
hearts are pure for the task of  the    
morrow47#fdh7 ,a ,carrier ,indian of    
,british ,columbia used to separate     
from his wife for a full month before he
 set traps for bears1 and during  this  

time he might not drink from the same   
vessel as his wife1 but had to  use a   
special cup made of birch bark4 ,the    
neglect of these precautions  would     
cause the game to escape after it had   
been snared4 ,but when he was  about to 
snare martens1 the period of continence 
was cut down to ten  days47#fdi7 ,the   
,sia1 a tribe of ,pueblo ,indians1      
observe chastity for four  days before a
 hunt as well as the whole time that it 
lasts1 even if the  game be only        
rabbits47#fej7 ,among the ,tsetsaut     
,indians of ,british ,columbia  hunters 
who desire to secure good luck fast and 
wash their bodies with  ginger-root for 
three or four days1 and do not touch a  
woman for two or  three months47#fea7 ,a
 ,shuswap ,indian1 who intends to go out
 hunting must  also keep away from his  
wife1 or he would have no luck47#feb7   
,among the  ,thompson ,indians the      
grisly-bear hunter must abstain from    
sexual  intercourse for some time before
 he went forth to hunt4 ,these ,indians 

believe that bears always hear what is  
said of them4 ,hence a man who  intends 
to go bear-hunting must be very careful 
what he says about the  beasts or about 
his preparations for killing them1 or   
they will get wind  of it and keep out  
of his way47#fec7 ,in the same tribe of 
,indians some  trappers and hunters1 who
 were very particular1 would not eat    
with other  people when they were       
engaged1 or about to be engaged1 in     
hunting or  trapping2 neither would they
 eat food cooked by any woman1 unless   
she were  old4 ,they drank cold water in
 which mountain juniper or wild rhubarb 
had  been soaked1 using a cup of their  
own1 which no one else might touch4     
,hunters seldom combed their hair when  
they were on an expedition1 but  waited 
to do so till their return47#fed7 ,the  
reason for this last rule is  certainly 
not that at such seasons they have no   
time to attend to their  persons2 the   
custom is probably based on that        
superstitious objection to  touch the   

heads of tabooed persons of which some  
examples have already  been given1 and  
of which more will be adduced shortly4  
7,m#abb7 ,in the late autumn or early   
winter a few families of the ,hidatsa   
,indians seek some quiet spot in the    
forest and pitch their camp there to    
catch eagles4 ,after setting up their   
tents they build a small                
medicine-lodge1 where the ceremonies    
supposed to be indispensable for        
trapping the eagles are performed4 ,no  
woman may enter it4 ,the traps are  set 
on high places among the neighbouring   
hills4 ,when some of the men wish  to   
take part in the trapping1 they fast and
 then go by day to the  medicine-lodge4 
,there they continue without food until 
about midnight1  when they partake of a 
little nourishment and fall asleep4     
,they get up  just before dawn1 or when 
the morning-star has risen1 and go to   
their  traps4 ,there they sit all day   
without food or drink1 watching for     
their  prey1 and struggling1 it may be1 

from time to time with a captive eagle1 
for they always take the birds alive4   
,they return to the camp at sunset4  ,as
 they approach1 every one rushes into   
his tent2 for the hunter may  neither   
see nor be seen by any of his           
fellow-hunters until he enters the      
medicine-lodge4 ,they spend the night in
 the lodge1 and about midnight eat  and 
drink for the first time since the      
previous midnight2 then they lie  down  
to sleep1 only to rise again before dawn
 and repair anew to the  traps4 ,if any 
one of them has caught nothing during   
the day1 he may not  sleep at night1 but
 must spend his time in loud lamentation
 and prayer4  ,this routine has to be   
observed by each hunter for four days   
and four  nights1 after which he returns
 to his own tent1 hungry1 thirsty1 and  
tired1 and follows his ordinary pursuits
 till he feels able to go again to  the 
eagle-traps4 ,during the four days of   
the trapping he sees none of his        
family1 and speaks to none of his       

friends except those who are engaged in 
the trapping at the same time4 ,they    
believe that if any hunter fails to     
perform all these rites1 the captive    
eagle will get one of his claws loose   
and tear his captor's hands4 ,there are 
men in the tribe who have had their     
hands crippled for life in that         
way47#fee7 ,it is obvious that the      
severe  fasting coupled with the short  
sleep1 or even the total sleeplessness1 
of  these eagle-hunters can only impair 
their physical vigour and so far tend   
to incapacitate them for capturing the  
eagles4 ,the motive of their  behaviour 
in these respects is purely             
superstitious1 not rational1 and so1  we
 may safely conclude1 is the custom     
which simultaneously cuts them off  from
 all intercourse with their wives and   
families4    7,m#abc7 ,an examination of
 all the many cases in which the savage 
bridles  his passions and remains chaste
 from motives of superstition1 would be 
instructive1 but ,i cannot attempt it   

now4 ,i will only add a few             
miscellaneous examples of the custom    
before passing to the ceremonies of     
purification which are observed by the  
hunter and fisherman after the  chase   
and the fishing are over4 ,the workers  
in the salt-pans near ,siphoum1  in     
,laos1 must abstain from all sexual     
relations at the place where they  are  
at work2 and they may not cover their   
heads nor shelter themselves  under an  
umbrella from the burning rays of the   
sun47#fef7 ,among the ,kachins  of      
,burma the ferment used in making beer  
is prepared by two women1 chosen  by    
lot1 who during the three days that the 
process lasts may eat nothing  acid and 
may have no conjugal relations with     
their husbands2 otherwise it  is        
supposed that the beer would be         
sour47#feg7 ,among the ,masai honey-wine
  is brewed by a man and a woman who    
live in a hut set apart for them till   
the wine is ready for drinking4 ,but    
they are strictly forbidden to have     

sexual intercourse with each other      
during this time2 it is deemed          
essential that they should be chaste for
 two days before they begin to  brew and
 for the whole of the six days that the 
brewing lasts4 ,the ,masai  believe that
 were the couple to commit a breach of  
chastity1 not only  would the wine be   
undrinkable but the bees which made the 
honey would fly  away4 ,similarly they  
require that a man who is making poison 
should sleep  alone and observe other   
taboos which render him almost an       
outcast47#feh7  ,the ,wandorobbo1 a     
tribe of the same region as the ,masai1 
believe that the  mere presence of a    
woman in the neighbourhood of a man who 
is brewing  poison would deprive the    
poison of its venom1 and that the same  
thing  would happen if the wife of the  
poison-maker were to commit adultery    
while  her husband was brewing the      
poison47#fei7 ,in this last case it is  
obvious  that a rationalistic           
explanation of the taboo is impossible4 

,how could the  loss of virtue in the   
poison be a physical consequence of the 
loss of  virtue in the poison-maker's   
wife8 ,clearly the effect which the     
wife's  adultery is supposed to have on 
the poison is a case of sympathetic     
magic2  her misconduct sympathetically  
affects her husband and his work at a   
distance4 ,we may1 accordingly1 infer   
with some confidence that the rule of   
continence imposed on the poison-maker  
himself is also a simple case of        
sympathetic magic1 and not1 as a        
civilised reader might be disposed to   
conjecture1 a wise precaution designed  
to prevent him from accidentally        
poisoning his wife4 ,again1 to take     
other instances1 in the ,east ,indian   
island of ,buru people smear their      
bodies with coco-nut oil as a protection
  against demons4 ,but in order that the
 charm may be effective1 the oil must   
have been made by young unmarried       
girls47#ffj7 ,in the ,seranglao and     
,gorong  archipelagoes the same oil is  

regarded as an antidote to poison2 but  
it  only possesses this virtue if the   
nuts have been gathered on a ,friday by 
a  youth who has never known a woman1   
and if the oil has been extracted by a  
pure maiden1 while a priest recited the 
appropriate spells47#ffa7 ,so in the    
,marquesas ,islands1 when a woman was   
making coco-nut oil1 she was tabooed    
for four or five or more days1 during   
which she might have no intercourse     
with her husband4 ,if she broke this    
rule1 it was believed that she would    
obtain no oil47#ffb7 ,in the same       
islands when a man had placed a dish of 
bananas and coco-nuts in an oven of hot 
stones to bake over night1 he  might not
 go in to his wife1 or the food would   
not be found baked in the               
morning47#ffc7 ,in ancient ,mexico the  
men who distilled the wine known as     
pulque from the sap of the great aloe1  
might not touch a woman for four  days2 
if they were unchaste1 they thought the 
wine would be sour and  putrid47#ffd7   

7,m#abd7 ,among the ,ba-,pedi and       
,ba-thonga tribes of ,south ,africa1    
when the  site of a new village has been
 chosen and the houses are building1 all
 the  married people are forbidden to   
have conjugal relations with each other4
  ,if it were discovered that any couple
 had broken this rule1 the work of      
building would immediately be stopped1  
and another site chosen for the         
village4 ,for they think that a breach  
of chastity would spoil the village     
which was growing up1 that the chief    
would grow lean and perhaps die1 and    
that the guilty woman would never bear  
another child47#ffe7 ,among the ,chams  
of ,cochin-,china1 when a dam is made or
 repaired on a river for the sake of    
irrigation1 the chief who offers the    
traditional sacrifices and implores  the
 protection of the deities on the work1 
has to stay all the time in a  wretched 
hovel of straw1 taking no part in the   
labour1 and observing the  strictest    
continence2 for the people believe that 

a breach of his chastity  would entail a
 breach of the dam47#fff7 ,here1 it is  
plain1 there can be no  idea of         
maintaining the mere bodily vigour of   
the chief for the  accomplishment of a  
task in which he does not even bear a   
hand4 ,in ,new  ,caledonia the wizard   
who performs certain superstitious      
ceremonies at the  building and         
launching of a large canoe is bound to  
the most rigorous  chastity the whole   
time that the vessel is on the          
stocks47#ffg7 ,among the  natives of the
 ,gazelle ,peninsula in ,new ,britain   
men who are engaged in  making          
fish-traps avoid women and observe      
strict continence4 ,they believe  that  
if a woman were even to touch a         
fish-trap1 it would catch               
nothing47#ffh7 ,here1 therefore1 the    
rule of continence probably springs     
from a fear of infecting sympathetically
 the traps with feminine weakness  or   
perhaps with menstrual pollution4 ,every
 year at the end of ,september or  the  

beginning of ,october1 when the         
north-east monsoon is near an end1 a    
fleet of large sailing canoes leaves    
,port ,moresby and the neighbouring     
,motu villages of ,new ,guinea on a     
trading voyage to the deltas of the     
rivers which flow into the ,papuan      
,gulf4 ,the canoes are laden with a     
cargo  of earthenware pots1 and after   
about three months they return1 sailing 
before the north-west monsoon and       
bringing back a cargo of sago which they
  have obtained by barter for their     
crockery4 ,it is about the beginning of 
the south-east monsoon1 that is1 in     
,april or ,may1 that the skippers1 who  
are leading men in the villages1 make up
 their minds to go on these  trading    
voyages4 ,when their resolution is taken
 they communicate it to  their wives1   
and from about that time husband and    
wife cease to cohabit4  ,the same custom
 of conjugal separation is observed by  
what we may call the  mate or second in 
command of each vessel4 ,but it is not  

till the month of  ,august that the work
 of preparing the canoes for sea by     
overhauling and  caulking them is taken 
seriously in hand4 ,from that time both 
skipper and  mate become particularly   
sacred or taboo 7helaga71 and           
consequently they  keep apart from their
 wives more than ever4 ,husband and     
wife1 indeed1  sleep in the same house  
but on opposite sides of it4 ,in        
speaking of his  wife he calls her      
8maiden10 and she calls him 8youth40    
,they have no direct  conversation or   
dealings with each other4 ,if he wishes 
to communicate with  her1 he does so    
through a third person1 usually a       
relative of one of them4  ,both refrain 
from washing themselves1 and he from    
combing his hair4 8,the  wife's position
 indeed becomes very much like that of a
 widow40 ,when the  canoe has been      
launched1 skipper1 mate1 and crew are   
all forbidden to  touch their food with 
their fingers2 they must always handle  
it and convey  it to their mouths with a

 bone fork47#ffi7 ,a briefer account of 
the custom  and superstition had        
previously been given by a native pastor
 settled in  the neighbourhood of ,port 
,moresby4 ,he says3 8,here is a custom  
of  trading-voyage parties3--,if it is  
arranged to go westward1 to procure     
arrowroot1 the leader of the party      
sleeps apart from his wife for the time 
being1 and on until the return from the 
expedition1 which is sometimes a  term  
of five months4 ,they say if this is not
 done the canoe of the chief  will be   
sunk on the return voyage1 all the      
arrowroot lost in the sea1 and  he      
himself covered with shame4 ,he1        
however1 who observes the rule of       
self-denial1 returns laden with         
arrowroot1 has not a drop of salt water 
to  injure his cargo1 and so is praised 
by his companions and crew407#fgj7 ,the 
,akamba and ,akikuyu of eastern ,africa 
refrain from the commerce of the  sexes 
on a journey1 even if their wives are   
with them in the caravan2 and  they     

observe the same rule of chastity so    
long as the cattle are at  pasture1 that
 is1 from the time the herds are driven 
out to graze in the  morning till they  
come back in the evening47#fga7 ,why the
 rule should be in  force just while the
 cattle are at pasture is not said1 but 
we may  conjecture that any act of      
incontinence at that time is somehow    
supposed1  on the principles of         
sympathetic magic1 to affect the animals
 injuriously4  ,the conjecture is       
confirmed by the observation that among 
the ,akikuyu for  eight days after the  
quarterly festivals1 which they hold for
 the sake of  securing ,god's blessing  
on their flocks and herds1 no commerce  
is  permitted between the sexes4 ,they  
think that any breach of continence in  
these eight days would be followed by a 
mortality among the flocks47#fgb7       
7,m#abe7 ,if the taboos or abstinences  
observed by hunters and fishermen       
before and during the chase are         
dictated1 as we have seen reason to     

believe1 by superstitious motives1 and  
chiefly by a dread of offending or      
frightening the spirits of the creatures
 whom it is proposed to kill1 we  may   
expect that the restraints imposed after
 the slaughter has been  perpetrated    
will be at least as stringent1 the      
slayer and his friends  having now the  
added fear of the angry ghosts of his   
victims before their  eyes4 ,whereas on 
the hypothesis that the abstinences in  
question1  including those from food1   
drink1 and sleep1 are merely salutary   
precautions for maintaining the men in  
health and strength to do their  work1  
it is obvious that the observance of    
these abstinences or taboos  after the  
work is done1 that is1 when the game is 
killed and the fish  caught1 must be    
wholly superfluous1 absurd1 and         
inexplicable4 ,but as ,i  shall now     
shew1 these taboos often continue to be 
enforced or even  increased in          
stringency after the death of the       
animals1 in other words1  after the     

hunter or fisher has accomplished his   
object by making his bag  or landing his
 fish4 ,the rationalistic theory of them
 therefore breaks  down entirely2 the   
hypothesis of superstition is clearly   
the only one open  to us4    7,m#abf7   
,among the ,inuit or ,esquimaux of      
,bering ,strait 8the dead bodies of     
various animals must be treated very    
carefully by the hunter who obtains     
them1 so that their shades may not be   
offended and bring bad luck or even     
death upon him or his people40 ,hence   
the ,unalit hunter who has had a hand   
in the killing of a white whale1 or even
 has helped to take one from the  net1  
is not allowed to do any work for the   
next four days1 that being the  time    
during which the shade or ghost of the  
whale is supposed to stay with  its     
body4 ,at the same time no one in the   
village may use any sharp or  pointed   
instrument for fear of wounding the     
whale's shade1 which is  believed to be 
hovering invisible in the neighbourhood2

 and no loud noise  may be made lest it 
should frighten or offend the ghost4    
,whoever cuts a  whale's body with an   
iron axe will die4 ,indeed the use of   
all iron  instruments is forbidden in   
the village during these four days4     
,these  ,inuit have a special name      
7nu-na hlukh-tuk7 8for a spot of ground 
where  certain things are tabooed1 or   
where there is to be feared any evil    
influence caused by the presence of     
offended shades of men or animals1 or   
through the influence of other          
supernatural means4 ,this ground is     
sometimes considered unclean1 and to go 
upon it would bring misfortune to  the  
offender1 producing sickness1 death1 or 
lack of success in hunting or  fishing4 
,the same term is also applied to ground
 where certain animals  have been killed
 or have died40 ,in the latter case the 
ground is thought  to be dangerous only 
to him who there performs some forbidden
 act4 ,for  example1 the shore where a  
dead white whale has been beached is so 

regarded4 ,at such a place and time to  
chop wood with an iron axe is  supposed 
to be fatal to the imprudent person who 
chops4 ,death1 too1 is  supposed to     
result from cutting wood with an iron   
axe where salmon are  being dressed4 ,an
 old man at ,st4 ,michael told ,mr4     
,nelson of a melancholy  case of this   
kind which had fallen within the scope  
of his own  observation4 ,a man began to
 chop a log near a woman who was        
splitting  salmon3 both of them died    
soon afterwards4 ,the reason of this    
disaster1 as  the old man explained1 was
 that the shade or ghost 7inua7 of the  
salmon  and the spirit or mystery 7yu-a7
 of the ground were incensed at the     
proceeding4 ,such offences are indeed   
fatal to every person who may be        
present at the desecrated spot4 ,dogs   
are regarded as very unclean and        
offensive to the shades of game animals1
 and great care is taken that no  dog   
shall get at the bones of a white whale4
 ,should a dog touch one of  them1 the  

hunter might lose his luck2 his nets    
would break or be shunned  by the       
whales1 and his spears would not strike4
 ,but in addition to the  state of      
uncleanness or taboo which arises from  
the presence of the shades  of men or   
animals1 these ,esquimaux believe in    
uncleanness of another sort  which1     
though not so serious1 nevertheless     
produces sickness or bad luck  in       
hunting4 ,it consists1 we are told1 of a
 kind of invisible1 impalpable  vapour1 
which may attach itself to a person from
 some contamination4 ,a  hunter infected
 by such a vapour is much more than     
usually visible to  game1 so that his   
luck in the chase is gone until he      
succeeds in cleansing  himself once     
more4 ,that is why hunters must avoid   
menstruous women2 if  they do not1 they 
will be unable to catch game47#fgc7     
7,m#abg7 ,these same ,esquimaux of      
,bering ,strait celebrate a great annual
  festival in ,december1 when the       
bladders of all the seals1 whales1      

walrus1  and white bears that have been 
killed in the year are taken into the   
assembly-house of the village4 ,they    
remain there for several days1 and so   
long as they do so the hunters avoid all
 intercourse with women1 saying  that if
 they failed in that respect the shades 
of the dead animals would  be           
offended47#fgd7 ,similarly among the    
,aleuts of ,alaska the hunter who had   
struck a whale with a charmed spear     
would not throw again1 but returned at  
once to his home and separated himself  
from his people in a hut specially      
constructed for the purpose1 where he   
stayed for three days without food  or  
drink1 and without touching or looking  
upon a woman4 ,during this time  of     
seclusion he snorted occasionally in    
imitation of the wounded and dying      
whale1 in order to prevent the whale    
which he had struck from leaving the    
coast4 ,on the fourth day he emerged    
from his seclusion and bathed in the    
sea1 shrieking in a hoarse voice and    

beating the water with his hands4       
,then1 taking with him a companion1 he  
repaired to that part of the shore      
where he expected to find the whale     
stranded4 ,if the beast was dead he at  
once cut out the place where the        
death-wound had been inflicted4 ,if the 
whale was not dead1 he again returned to
 his home and continued washing  himself
 until the whale died47#fge7 ,here the  
hunter's imitation of the  wounded whale
 is probably intended by means of       
homoeopathic magic to make  the beast   
die in earnest4 ,among the ,kaniagmuts  
of ,alaska the men who  attacked the    
whale were considered by their          
countrymen as unclean during  the       
fishing season1 though otherwise they   
were held in high honour47#fgf7         
7,m#abh7 ,the central ,esquimaux of     
,baffin ,land and ,hudson ,bay think    
that  whales1 ground seals1 and common  
seals originated in the severed fingers 
of the goddess ,sedna4 ,hence an        
,esquimau of these regions must make    

atonement for each of these animals that
 he kills1 and must observe  strictly   
certain taboos after their slaughter4   
,some of the rules of  conduct thus     
enjoined are identical with those which 
are in force after  the death of a human
 being4 ,thus after the killing of one  
of these  sea-mammals1 as after the     
decease of a person1 it is forbidden to 
scrape  the frost from the window1 to   
shake the bed or to disturb the shrubs  
under  the bed1 to remove the drippings 
of oil from under the lamp1 to scrape   
hair from skins1 to cut snow for the    
purpose of melting it1 to work on  iron1
 wood1 stone1 or ivory4 ,furthermore1   
women are forbidden to comb  their hair1
 to wash their faces1 and to dry their  
boots and stockings4 ,all  these        
regulations must be kept with the       
greatest care after a ground seal  has  
been killed1 because the transgression  
of taboos that refer to this  animal    
makes the hands of ,sedna very sore4    
,when a seal is brought into the  hut1  

the women must stop working until it is 
cut up4 ,after the capture of  a ground 
seal1 walrus1 or whale1 they must rest  
for three days4 ,not all  kinds of work1
 however1 are forbidden2 they may mend  
articles made of  sealskin1 but they may
 not make anything new4 ,working on the 
new skins of  caribou1 the ,american    
reindeer1 is strictly prohibited2 for a 
series of  rules forbids all contact    
between that animal and the sea-mammals4
 ,thus  reindeer-skins obtained in      
summer may not be prepared before the   
ice has  formed and the first seal is   
caught with the harpoon4 ,later1 as soon
 as  the first walrus has been killed1  
the work must stop again until the next 
autumn4 ,hence everybody is eager to    
have his reindeer-skins ready as        
quickly as possible1 for until that is  
done the walrus season will not  begin4 
,when the first walrus has been killed a
 messenger goes from village  to village
 and announces the news1 whereupon all  
work on reindeer-skins  immediately     

ceases4 ,on the other hand1 when the    
season for hunting the  reindeer begins1
 all the winter clothing and the winter 
tents that had  been in use during the  
walrus hunting season become tabooed and
 are buried  under stones2 they may not 
be used again till the next walrus      
hunting  season comes round4 ,no        
walrus-hide or thongs made of such hide 
may be  taken inland1 where the reindeer
 live4 ,venison may not be put in the   
same  boat with walrus-meat1 nor yet    
with salmon4 ,if venison or the antlers 
of  the reindeer were in a boat which   
goes walrus-hunting1 the boat would be  
liable to be broken by the walrus4 ,the 
,esquimaux are not allowed to eat       
venison and walrus on the same day1     
unless they first strip naked or put  on
 clothing of reindeer-skin that has     
never been worn in hunting walrus4  ,the
 transgression of these taboos gives    
umbrage to the souls of walrus2  and a  
myth is told to account for the mutual  
aversion of the walrus and  the         

reindeer4 ,and in general the ,esquimaux
 say that ,sedna dislikes the  reindeer1
 wherefore they may not bring the beast 
into contact with her  favourites1 the  
sea-mammals4 ,hence the meat of the     
whale and the seal1 as  well as of the  
walrus1 may not be eaten on the same day
 with venison4 ,it  is not permitted    
that both sorts of meat lie on the floor
 of the hut or  behind the lamps at the 
same time4 ,if a man who has eaten      
venison in the  morning happens to enter
 a hut in which seal meat is being      
cooked1 he is  allowed to eat venison on
 the bed1 but it must be wrapped up     
before it is  carried into the hut1 and 
he must take care to keep clear of the  
floor4  ,before they change from one    
food to the other the ,esquimaux must   
wash  themselves4    7,m#abi7 ,but even 
among the sea-beasts themselves there   
are rules of mutual  avoidance which    
these central ,esquimaux must observe4  
,thus a person who  has been eating or  
hunting walrus must strip naked or      

change his clothes  before he eats seal2
 otherwise the transgression will become
 fastened to  the soul of the walrus in 
a manner which will be explained        
presently4  ,again1 the soul of a salmon
 is very powerful1 and its body may not 
be  eaten on the same day with walrus or
 venison4 ,salmon may not be cooked in  
a pot that has been used to boil any    
other kind of meat2 and it must  always 
be cooked at some distance from the hut4
 ,the salmon-fisher is not  allowed to  
wear boots that have been used in       
hunting walrus2 and no work  may be done
 on boot-legs till the first salmon has 
been caught and put on  a boot-leg4     
,once more the soul of the grim polar   
bear is offended if the  taboos which   
concern him are not observed4 ,his soul 
tarries for three days  near the spot   
where it left his body1 and during these
 days the ,esquimaux  are particularly  
careful to conform rigidly to the laws  
of taboo1 because  they believe that    
punishment overtakes the transgressor   

who sins against  the soul of a bear far
 more speedily than him who sins against
 the souls  of the sea-beasts47#fgg7    
7,m#acj7 ,the native explanation of the 
taboos thus enjoined on hunters among   
the central ,esquimaux has been given us
 by the eminent ,american  ethnologist  
,dr4 ,franz ,boas4 ,as it sets what may 
be called the spiritual  basis of taboo 
in the clearest light1 it deserves to be
 studied with  attention4    7,m#aca7   
,the goddess ,sedna1 he tells us1 the   
mother of the sea-mammals1 may  be      
considered to be the chief deity of the 
central ,esquimaux4 ,she is  supposed to
 bear supreme sway over the destinies of
 mankind1 and almost  all the           
observances of these tribes have for    
their object to retain her  good will or
 appease her anger4 ,her home is in the 
lower world1 where she  dwells in a     
house built of stone and whale-ribs4    
8,the souls of seals1  ground seals1 and
 whales are believed to proceed from her
 house4 ,after one  of these animals has

 been killed1 its soul stays with the   
body for three  days4 ,then it goes back
 to ,sedna's abode1 to be sent forth    
again by her4  ,if1 during the three    
days that the soul stays with the body1 
any taboo or  proscribed custom is      
violated1 the violation 7pitsste7       
becomes attached  to the animal's soul1 
and causes it pain4 ,the soul strives in
 vain to free  itself of these          
attachments1 but is compelled to take   
them down to ,sedna4  ,the attachments1 
in some manner not explained1 make her  
hands sore1 and  she punishes the people
 who are the cause of her pains by      
sending to them  sickness1 bad weather1 
and starvation4 ,if1 on the other hand1 
all taboos  have been observed1 the     
sea-animals will allow themselves to be 
caught2  they will even come to meet the
 hunter4 ,the object of the innumerable 
taboos that are in force after the      
killing of these sea-animals1           
therefore1 is to keep their souls free  
from attachments that would hurt  their 

souls as well as ,sedna4    7,m#acb7    
8,the souls of the sea-animals are      
endowed with greater powers than  those 
of ordinary human beings4 ,they can see 
the effect of contact with a  corpse1   
which causes objects touched by it to   
appear dark in colour2 and  they can see
 the effect of flowing human blood1 from
 which a vapour rises  that surrounds   
the bleeding person and is communicated 
to every one and  every thing that comes
 in contact with such a person4 ,this   
vapour and the  dark colour of death are
 exceedingly unpleasant to the souls of 
the  sea-animals1 that will not come    
near a hunter thus affected4 ,the hunter
  must therefore avoid contact with     
people who have touched a body1 or with 
those who are bleeding1 more            
particularly with menstruating women or 
with  those who have recently given     
birth4 ,the hands of menstruating women 
appear red to the sea-animals4 ,if any  
one who has touched a body or who is    
bleeding should allow others to come in 

contact with him1 he would cause  them  
to become distasteful to the seals1 and 
therefore to ,sedna as well4  ,for this 
reason custom demands that every person 
must at once announce if  he has touched
 a body1 and that women must make known 
when they are  menstruating or when they
 have had a miscarriage4 ,if they do not
 do so1  they will bring ill-luck to all
 the hunters4    7,m#acc7 8,these ideas 
have given rise to the belief that it is
 necessary to  announce the             
transgression of any taboo4 ,the        
transgressor of a custom is  distasteful
 to ,sedna and to the animals1 and those
 who abide with him will  become equally
 distasteful through contact with him4  
,for this reason it  has come to be an  
act required by custom and morals to    
confess any and  every transgression of 
a taboo1 in order to protect the        
community from the  evil influence of   
contact with the evil-doer4 ,the        
descriptions of ,eskimo  life given by  
many observers contain records of       

starvation1 which1  according to the    
belief of the natives1 was brought about
 by some one  transgressing a law1 and  
not announcing what he had done4        
7,m#acd7 8,i presume the importance of  
the confession of a transgression1  with
 a view to warning others to keep at a  
distance from the transgressor1  has    
gradually led to the idea that a        
transgression1 or1 we might say1 a  sin 
can be atoned for by confession4 ,this  
is one of the most remarkable  traits   
among the religious beliefs of the      
central ,eskimo4 ,there are  innumerable
 tales of starvation brought about by   
the transgression of a  taboo4 ,in vain 
the hunters try to supply their families
 with food2 gales  and drifting snow    
make their endeavours fruitless4        
,finally the help of the  angakok7#fgh7 
is invoked1 and he discovers that the   
cause of the  misfortune of the people  
is due to the transgression of a taboo4 
,then the  guilty one is searched for4  
,if he confesses1 all is well2 the      

weather  moderates1 and the seals allow 
themselves to be caught2 but if he      
obstinately maintains his innocence1 his
 death alone will soothe the wrath  of  
the offended deity4444    7,m#ace7 8,the
 transgressions of taboos do not affect 
the souls of game  alone4 ,it has       
already been stated that the sea-mammals
 see their effect  upon man also1 who   
appears to them of a dark colour1 or    
surrounded by a  vapour which is        
invisible to ordinary man4 ,this means1 
of course1 that the  transgression also 
affects the soul of the evil-doer4 ,it  
becomes attached  to it1 and makes him  
sick4 ,the angakok7#fgi7 is able to see 
these  attachments with the help of his 
guardian spirit1 and is able to free the
  soul from them4 ,if this is not done1 
the person must die4 ,in many cases  the
 transgressions become fastened also to 
persons who come in contact  with the   
evil-doer4 ,this is especially true of  
children1 to whose souls  the sins of   
their parents1 and particularly of their

 mothers1 become  readily attached4     
,therefore1 when a child is sick1 the   
angakok first of  all1 asks its mother  
if she has transgressed any taboos4 ,the
 attachment  seems to have a different  
appearance1 according to the taboo that 
has been  violated4 ,a black attachment 
is due to removing oil-drippings from   
under  the lamp1 a piece of caribou-skin
 represents the scrapings removed from a
  caribou-skin at a time when such work 
was forbidden4 ,as soon as the mother   
acknowledges the transgression of a     
taboo1 the attachment leaves the        
child's soul1 and the child recovers4   
7,m#acf7 8,a number of customs may be   
explained by the endeavours of the      
natives to keep the sea-mammals free    
from contaminating influences4 ,all  the
 clothing of a dead person1 the tent in 
which he died1 and the skins  obtained  
by him1 must be discarded2 for if a     
hunter should wear clothing  made of    
skins that had been in contact with the 
deceased1 these would  appear dark1 and 

the seal would avoid him4 ,neither would
 a seal allow  itself to be taken into a
 hut darkened by a dead body2 and all   
those who  entered such a hut would     
appear dark to it1 and would be avoided4
    8,while it is customary for a       
successful hunter to invite all the men 
of  the village to eat of the seal that 
he has caught1 they must not take any   
of the seal-meat out of the hut1 because
 it might come in contact with  persons 
who are under taboo1 and thus the hunter
 might incur the  displeasure of the    
seal and of ,sedna4 ,this is            
particularly strictly  forbidden in the 
case of the first seal of the season4   
8,a woman who has a new-born child1 and 
who has not quite recovered1 must  eat  
only of seals caught by her husband1 by 
a boy1 or by an aged man2 else  the     
vapour arising from her body would      
become attached to the souls of  other  
seals1 which would take the             
transgression down to ,sedna1 thus      
making  her hands sore4    8,cases of   

premature birth require particularly    
careful treatment4 ,the  event must be  
announced publicly1 else dire results   
will follow4 ,if a  woman should conceal
 from the other people that she has had 
a premature  birth1 they might come near
 her1 or even eat in her hut of the     
seals  procured by her husband4 ,the    
vapour arising from her would thus      
affect  them1 and they would be avoided 
by the seals4 ,the transgression would  
also  become attached to the soul of the
 seal1 which would take it down to      
,sedna407#fhj7    7,m#acg7 ,in these    
elaborate taboos so well described by   
,dr4 ,boas we seem to  see a system of  
animism in the act of passing into      
religion4 ,the rules  themselves bear   
the clearest traces of having originated
 in a doctrine of  souls1 and of being  
determined by the supposed likes and    
dislikes1  sympathies and antipathies of
 the various classes of spirits toward  
each  other4 ,but above and behind the  
souls of men and animals has grown up   

the  overshadowing conception of a      
powerful goddess who rules them all1 so 
that  the taboos come more and more to  
be viewed as a means of propitiating her
  rather than as merely adapted to suit 
the tastes of the souls themselves4     
,thus the standard of conduct is shifted
 from a natural to a supernatural       
basis3 the supposed wish of the deity   
or1 as we commonly put it1 the will  of 
,god1 tends to supersede the wishes1    
real or imaginative1 of purely  natural 
beings as the measure of right and      
wrong4 ,the old savage taboos1  resting 
on a theory of the direct relations of  
living creatures to each  other1 remain 
in substance unchanged1 but they are    
outwardly transformed  into ethical     
precepts with a religious or            
supernatural sanction4 ,in this  gradual
 passage of a rude philosophy into an   
elementary religion the place  occupied 
by confession as a moral purgative is   
particularly interesting4 ,i  can hardly
 agree with ,dr4 ,boas that among these 

,esquimaux the confession  of sins was  
in its origin no more than a means of   
warning others against  the dangerous   
contagion of the sinner2 in other words1
 that its saving  efficacy consisted    
merely in preventing the innocent from  
suffering with  the guilty1 and that it 
had no healing virtue1 no purifying     
influence1 for  the evil-doer himself4  
,it seems more probable that originally 
the  violation of taboo1 in other words1
 the sin1 was conceived as something    
almost physical1 a sort of morbid       
substance lurking in the sinner's body1 
from which it could be expelled by      
confession as by a sort of spiritual    
purge or emetic4 ,this is confirmed by  
the form of auricular confession  which 
is practised by the ,akikuyu of ,british
 ,east ,africa4 ,amongst them1 we  are  
told1 8sin is essentially remissable2 it
 suffices to confess it4  ,usually this 
is done to the sorcerer1 who expels the 
sin by a ceremony of  which the         
principal rite is a pretended emetic3   

kotahikio1 derived from  tahika1 #8to   
vomit4' 07#fha7 ,thus among these       
savages the confession and  absolution  
of sins is1 so to say1 a purely physical
 process of relieving a  sufferer of a  
burden which sits heavy on his stomach  
rather than on his  conscience4 ,this   
view of the matter is again confirmed by
 the observation  that these same       
,akikuyu resort to another physical mode
 of expelling sin  from a sinner1 and   
that is by the employment of a          
scapegoat1 which by  them1 as by the    
,jews and many other people1 has been   
employed as a vehicle  for carting away 
moral rubbish and dumping it somewhere  
else4 ,for example1  if a ,kikuyu man   
has committed incest1 which would       
naturally entail his  death1 he produces
 a substitute in the shape of a he-goat1
 to which by an  ignoble ceremony he    
transfers his guilt4 ,then the throat of
 the animal is  cut1 and the human      
culprit is thereby purged of his        
sin47#fhb7    7,m#ach7 ,hence we may    

suspect that the primary motive of the  
confession of  sins among savages was   
self-regarding2 in other words1 the     
intention was  rather to benefit the    
sinner himself than to safeguard others 
by warning  them of the danger they     
would incur by coming into contact with 
him4 ,this  view is borne out by the    
observation that confession is sometimes
 used as  a means of healing the sick   
transgressor himself1 who is supposed to
  recover as soon as he has made a clean
 breast of his transgression4 ,thus     
8when the ,carriers are severely sick1  
they often think that they shall not    
recover1 unless they divulge to a priest
 or magician every crime which  they may
 have committed1 which has hitherto been
 kept secret4 ,in such a  case they will
 make a full confession1 and then they  
expect that their  lives will be spared 
for a time longer4 ,but should they keep
 back a single  crime1 they as firmly   
believe that they shall suffer almost   
instant  death407#fhc7 ,again1 the      

,aurohuaca ,indians1 who1 under the     
tropical sun of  ,south ,america1       
inhabit a chilly region bordering on the
 perpetual snows of  the ,sierra ,nevada
 in ,colombia1 believe that all sickness
 is a punishment  for sin4 ,so when one 
of their medicine-men is summoned to a  
sick bed1 he  does not enquire after the
 patient's symptoms but makes strange   
passes  over him and asks in a          
sepulchral voice whether he will confess
 his sins4  ,if the sick man persists in
 drawing a veil of silence over his     
frailties1  the doctor will not attempt 
to treat him1 but will turn on his heel 
and  leave the house4 ,on the other hand
 if a satisfactory confession has been  
made1 the leech directs the patient's   
friends to procure certain  odd-looking 
bits of stone or shell to which the sins
 of the sufferer may  be transferred1   
for when that is done he will be made   
whole4 ,for this  purpose the sin-laden 
stones or shells are carried high up    
into the  mountains and laid in some    

spot where the first beams of the sun1  
rising  in clear or clouded majesty     
above the long white slopes or the      
towering  crags of the ,sierra ,nevada1 
will strike down on them1 driving sin   
and  sickness far away by their radiant 
influence47#fhd7 ,here1 again1 we see   
that sin is regarded as something almost
 material which by confession can  be   
removed from the body of the patient and
 laid on stones or shells4  ,further1   
the confession of sins has been resorted
 to by some people as a  means of       
accelerating the birth of a child when  
the mother was in hard  labour4 ,thus1  
8among the ,indians of ,guatemala1 in   
the time of their  idolatry when a woman
 was in labour1 the midwife ordered her 
to confess  her sins2 and if she was not
 delivered1 the husband was to confess  
his2  and if that did not do they took  
off his clouts and put them about his   
wife's loins2 if still she could not be 
delivered1 the midwife drew blood  from 
herself and sprinkled it towards the    

four quarters of heaven with  some      
invocations and ceremonies407#fhe7 ,in  
these attempts of the ,indians to       
accelerate the birth of the child it    
seems clear that the confession of  sins
 on the part first of the wife and      
afterwards of the husband is  nothing   
but a magical ceremony like the putting 
of the husband's clothes  on the        
suffering woman7#fhf7 or the sprinkling 
of the midwife's blood  towards the four
 quarters of the heaven4 ,amongst the   
,antambahoaka1 a  savage tribe of       
,madagascar1 when a woman is in hard    
labour1 a sorcerer is  called in to her 
aid4 ,after making some magical signs   
and uttering some  incantations1 he     
generally declares that the patient     
cannot be delivered  until she has      
publicly confessed a secret fault which 
she has committed4  ,in such a case a   
woman has been known to confess to      
incest with her  brother2 and           
immediately after her confession the    
child was born47#fhg7 ,in  these cases  

the confession of sins is clearly not a 
mode of warning people  to keep clear of
 the sinner2 it is a magical ceremony   
primarily intended  to benefit the      
sinner himself or herself and no other4 
,the same thing may  perhaps be said of 
a confession which was prescribed in a  
certain case by  ancient ,hindoo ritual4
 ,at a great festival of ,varuna1 which 
fell at the  beginning of the rainy     
season1 the priest asked the wife of the
 sacrificer  to name her paramour or    
paramours1 and she had to mention their 
names or  at least to take up as many   
grass-stalks as she had lovers47#fhh7   
8,now when  a woman who belongs to one  
man carries on intercourse with another1
 she  undoubtedly commits a sin against 
,varuna4 ,he therefore thus asks her1   
lest  she should sacrifice with a secret
 pang in her mind2 for when confessed   
the sin becomes less1 since it becomes  
truth2 this is why he thus asks  her4   
,and whatever connection she confesses  
not1 that indeed will turn out          

injurious to her relatives407#fhi7 ,in  
this passage of the ,satapatha          
,brahmana confession of sin is said to  
diminish the sin1 just as if the  mere  
utterance of the words ejected or       
expelled some morbid matter from  the   
person of the sinner1 thereby relieving 
her of its burden and  benefiting also  
her relatives1 who would suffer through 
any sin which she  might not have       
confessed4    7,m#aci7 ,thus at an early
 stage of culture the confession of sins
 wears the  aspect of a bodily rather   
than of a moral and spiritual purgation2
 it is a  magical rather than a         
religious rite1 and as such it resembles
 the  ceremonies of washing1 scouring1  
fumigation1 and so forth1 which in like 
manner are applied by many primitive    
peoples to the purification of what  we 
should regard as moral guilt1 but what  
they consider rather as a  corporeal    
pollution or infection1 which can be    
removed by the physical  agencies of    
fire1 water1 fasts1 purgatives1         

abrasion1 scarification1 and  so forth4 
,but when the guilt of sin ceases to be 
regarded as something  material1 a sort 
of clinging vapour of death1 and is     
conceived as the  transgression of the  
will of a wise and good ,god1 it is     
obvious that the  observance of these   
outward rites of purification becomes   
superfluous and  absurd1 a vain show    
which cannot appease the anger of the   
offended deity4  ,the only means of     
turning away his wrath and averting the 
fatal  consequences of sin is now       
believed to be the humble confession and
 true  repentance of the sinner4 ,at    
this stage of ethical evolution the     
practice  of confession loses its old   
magical character as a bodily purge and 
assumes the new aspect of a purely      
religious rite1 the propitiation of a   
great supernatural and moral being1 who 
by a simple fiat can cancel the         
transgression and restore the           
transgressor to a state of pristine     
innocence4 ,this comfortable doctrine   

teaches us that in order to blot out    
the effects of our misdeeds we have only
 to acknowledge and confess them  with a
 lowly and penitent heart1 whereupon a  
merciful ,god will graciously  pardon   
our sin and absolve us and ours from its
 consequences4 ,it might  indeed be well
 for the world if we could thus easily  
undo the past1 if we  could recall the  
words that have been spoken amiss1 if we
 could arrest the  long train that      
follows1 like a flight of avenging      
,furies1 on every evil  action4 ,but    
this we cannot do4 ,our words and acts1 
good and bad1 have  their natural1 their
 inevitable consequences4 ,god may      
pardon sin1 but  ,nature cannot4        
7,m#adj7 ,it seems not improbable that  
in our own rules of conduct1 in what  we
 call the common decencies of life as   
well as in the weightier matters  of    
morality1 there may survive not a few   
old savage taboos which1  masquerading  
as an expression of the divine will or  
draped in the flowing  robes of a false 

philosophy1 have maintained their credit
 long after the  crude ideas out of     
which they sprang have been discarded by
 the progress  of thought and knowledge2
 while on the other hand many ethical   
precepts  and social laws1 which now    
rest firmly on a solid basis of utility1
 may at  first have drawn some portion  
of their sanctity from the same ancient 
system of superstition4 ,for example1 we
 can hardly doubt that in primitive     
society the crime of murder derived much
 of its horror from a fear of the  angry
 ghost of the murdered man4 ,thus       
superstition may serve as a  convenient 
crutch to morality till she is strong   
enough to throw away the  crutch and    
walk alone4 ,to judge by the legislation
 of the ,pentateuch the  ancient        
,semites appear to have passed through a
 course of moral evolution  not unlike  
that which we can still detect in       
process among the ,esquimaux  of ,baffin
 ,land4 ,some of the old laws of ,israel
 are clearly savage taboos  of a        

familiar type thinly disguised as       
commands of the deity4 ,this  disguise  
is indeed a good deal more perfect in   
,palestine than in ,baffin  ,land1 but  
in substance it is the same4 ,among the 
,esquimaux it is the will  of ,sedna2   
among the ,israelites it is the will of 
,jehovah47#fij7    ,but it is time to   
return to our immediate subject1 to wit1
 the rules of  conduct observed by      
hunters after the slaughter of the game4
    7,m#ada7 ,when the ,kayans or       
,bahaus of central ,borneo have shot one
 of the  dreaded ,bornean panthers1 they
 are very anxious about the safety of   
their  souls1 for they think that the   
soul of a panther is almost more        
powerful  than their own4 ,hence they   
step eight times over the carcase of the
 dead  beast reciting the spell1        
8,panther1 thy soul under my soul40 ,on 
returning  home they smear themselves1  
their dogs1 and their weapons with the  
blood  of fowls in order to calm their  
souls and hinder them from fleeing away2

  for being themselves fond of the flesh
 of fowls they ascribe the same  taste  
to their souls4 ,for eight days         
afterwards they must bathe by day and   
by night before going out again to the  
chase47#fia7 ,after killing an animal   
some ,indian hunters used to purify     
themselves in water as a religious      
rite47#fib7 ,when a ,damara hunter      
returns from a successful chase he takes
  water in his mouth and ejects it three
 times over his feet1 and also into  the
 fire on his own hearth47#fic7 ,amongst 
the ,caffres of ,south ,africa 8the     
slaughter of a lion1 however honourable 
it is esteemed1 is nevertheless         
associated with an idea of moral        
uncleanness1 and is followed by a very  
strange ceremony4 ,when the hunters     
approach the village on their return1   
the man who gave the lion the first     
wound is hidden from every eye by the   
shields which his comrades hold up      
before him4 ,one of the hunters steps   
forward and1 leaping and bounding in a  

strange manner1 praises the courage  of 
the lion-killer4 ,then he rejoins the   
band1 and the same performance is       
repeated by another4 ,all the rest      
meanwhile keep up a ceaseless shouting1 
rattling with their clubs on their      
shields4 ,this goes on till they have   
reached the village4 ,then a mean hut is
 run up not far from the village2  and  
in this hut the lion-killer1 because he 
is unclean1 must remain four  days1 cut 
off from all association with the tribe4
 ,there he dyes his body  all over with 
white paint2 and lads who have not yet  
been circumcised1 and  are therefore1 in
 respect to uncleanness1 in the same    
state as himself1  bring him a calf to  
eat1 and wait upon him4 ,when the four  
days are over1  the unclean man washes  
himself1 paints himself with red paint  
in the usual  manner1 and is escorted   
back to the village by the head chief1  
attended  with a guard of honour4       
,lastly1 a second calf is killed2 and1  
the  uncleanness being now at an end1   

every one is free to eat of the calf    
with  him407#fid7 ,among the            
,hottentots1 when a man has killed a    
lion1 leopard1  elephant1 or rhinoceros 
he is esteemed a great hero1 but he is  
deluged  with urine by the medicine-man 
and has to remain at home quite idle for
  three days1 during which his wife may 
not come near him2 she is also  enjoined
 to restrict herself to a poor diet and 
to eat no more than is  barely necessary
 to keep her in health47#fie7 ,similarly
 the ,lapps deem it  the height of glory
 to kill a bear1 which they consider the
 king of  beasts4 ,nevertheless1 all the
 men who take part in the slaughter are 
regarded as unclean1 and must live by   
themselves for three days in a hut  or  
tent made specially for them1 where they
 cut up and cook the bear's  carcase4   
,the reindeer which brought in the      
carcase on a sledge may not be  driven  
by a woman for a whole year2 indeed1    
according to one account1 it  may not be
 used by anybody for that period4       

,before the men go into the  tent where 
they are to be secluded1 they strip     
themselves of the garments  they had    
worn in killing the bear1 and their     
wives spit the red juice of  alder bark 
in their faces4 ,they enter the tent not
 by the ordinary door  but by an opening
 at the back4 ,when the bear's flesh has
 been cooked1 a  portion of it is sent  
by the hands of two men to the women1   
who may not  approach the men's tent    
while the cooking is going on4 ,the men 
who convey  the flesh to the women      
pretend to be strangers bringing        
presents from a  foreign land2 the women
 keep up the pretence and promise to tie
 red  threads round the legs of the     
strangers4 ,the bear's flesh may not be 
passed in to the women through the door 
of their tent1 but must be thrust  in at
 a special opening made by lifting up   
the hem of the tent-cover4 ,when  the   
three days' seclusion is over and the   
men are at liberty to return to  their  
wives1 they run1 one after the other1   

round the fire1 holding the  chain by   
which pots are suspended over it4 ,this 
is regarded as a form of  purification2 
they may now leave the tent by the      
ordinary door and rejoin  the women4    
,but the leader of the party must still 
abstain from  cohabitation with his wife
 for two days more47#fif7    7,m#adb7   
,again1 the ,caffres are said to dread  
greatly the boa-constrictor or  an      
enormous serpent resembling it2 8and    
being influenced by certain             
superstitious notions they even fear to 
kill it4 ,the man who happened to  put  
it to death1 whether in self-defence or 
otherwise1 was formerly  required to lie
 in a running stream of water during the
 day for several  weeks together2 and no
 beast whatever was allowed to be       
slaughtered at the  hamlet to which he  
belonged1 until this duty had been fully
 performed4 ,the  body of the snake was 
then taken and carefully buried in a    
trench1 dug  close to the cattle-fold1  
where its remains1 like those of a      

chief1 were  henceforward kept perfectly
 undisturbed4 ,the period of penance1 as
 in the  case of mourning for the dead1 
is now happily reduced to a few         
days407#fig7  ,amongst the ,ewe-speaking
 peoples of the ,slave ,coast1 who      
worship the  python1 a native who killed
 one of these serpents used to be burned
 alive4  ,but for some time past1 though
 a semblance of carrying out the old    
penalty  is preserved1 the culprit is   
allowed to escape with his life1 but he 
has  to pay a heavy fine4 ,a small hut  
of dry faggots and grass is set up1     
generally near the lagoon at ,whydah1 if
 the crime has been perpetrated  there2 
the guilty man is thrust inside1 the    
door of plaited grass is shut  on him1  
and the hut is set on fire4 ,sometimes a
 dog1 a kid1 and two fowls  are enclosed
 along with him1 and he is drenched with
 palm-oil and yeast1  probably to render
 him the more combustible4 ,as he is    
unbound1 he easily  breaks out of the   
frail hut before the flames consume him2

 but he has to  run the gauntlet of the 
angry serpent-worshippers1 who belabour 
the  murderer of their god with sticks  
and pelt him with clods until he reaches
  water and plunges into it1 which is   
supposed to wash away his sin4          
,thirteen days later a commemoration    
service is held in honour of the        
deceased python47#fih7 ,in ,madras it is
 considered a great sin to kill a       
cobra4 ,when this has happened1 the     
people generally burn the body of the   
serpent just as they burn the bodies of 
human beings4 ,the murderer deems       
himself polluted for three days4 ,on the
 second day milk is poured on the       
remains of the cobra4 ,on the third day 
the guilty wretch is free from          
pollution47#fii7 ,under native rule1 we 
may suspect1 he would not get off so    
lightly4    7,m#adc7 ,in these last     
cases the animal whose slaughter has to 
be atoned for  is sacred1 that is1 it is
 one whose life is commonly spared from 
motives  of superstition4 ,yet the      

treatment of the sacrilegious slayer    
seems to  resemble so closely the       
treatment of hunters and fishermen who  
have killed  animals for food in the    
ordinary course of business1 that the   
ideas on  which both sets of customs are
 based may be assumed to be             
substantially  the same4 ,those ideas1  
if ,i am right1 are the respect which   
the savage  feels for the souls of      
beasts1 especially valuable or          
formidable beasts1  and the dread which 
he entertains of their vengeful ghosts4 
,some  confirmation of this view may be 
drawn from the ceremonies observed by   
fishermen of ,annam when the carcase of 
a whale is washed ashore4 ,these        
fisherfolk1 we are told1 worship the    
whale on account of the benefits they   
derive from it4 ,there is hardly a      
village on the sea-shore which has not  
its small pagoda1 containing the bones1 
more or less authentic1 of a  whale4    
,when a dead whale is washed ashore1 the
 people accord it a solemn  burial4 ,the

 man who first caught sight of it acts  
as chief mourner1  performing the rites 
which as chief mourner and heir he would
 perform for  a human kinsman4 ,he puts 
on all the garb of woe1 the straw hat1  
the white  robe with long sleeves turned
 inside out1 and the other paraphernalia
 of  full mourning4 ,as next of kin to  
the deceased he presides over the       
funeral  rites4 ,perfumes are burned1   
sticks of incense kindled1 leaves of    
gold and  silver scattered1 crackers let
 off4 ,when the flesh has been cut off  
and  the oil extracted1 the remains of  
the carcase are buried in the sand4     
,afterwards a shed is set up and        
offerings are made in it4 ,usually some 
time after the burial the spirit of the 
dead whale takes possession of  some    
person in the village and declares by   
his mouth whether he is a male  or a    
female47#gjj7            ,,chapter ,v4  
,,tabooed ,,things4           #a4 ,the  
,meaning of ,taboo4      7,m#add7 ,thus 
in primitive society the rules of       

ceremonial purity observed  by divine   
kings1 chiefs1 and priests agree in many
 respects with the rules  observed by   
homicides1 mourners1 women in childbed1 
girls at puberty1  hunters and          
fishermen1 and so on4 ,to us these      
various classes of persons  appear to   
differ totally in character and         
condition2 some of them we  should call 
holy1 others we might pronounce unclean 
and polluted4 ,but the  savage makes no 
such moral distinction between them2 the
 conceptions of  holiness and pollution 
are not yet differentiated in his mind4 
,to him the  common feature of all these
 persons is that they are dangerous and 
in  danger1 and the danger in which they
 stand and to which they expose others  
is what we should call spiritual or     
ghostly1 and therefore imaginary4 ,the  
danger1 however1 is not less real       
because it is imaginary2 imagination    
acts upon man as really as does         
gravitation1 and may kill him as        
certainly  as a dose of prussic acid4   

,to seclude these persons from the rest 
of the  world so that the dreaded       
spiritual danger shall neither reach    
them1 nor  spread from them1 is the     
object of the taboos which they have to 
observe4  ,these taboos act1 so to say1 
as electrical insulators to preserve the
  spiritual force with which these      
persons are charged from suffering or   
inflicting harm by contact with the     
outer world47#gja7    ,to the           
illustrations of these general          
principles which have been already      
given ,i shall now add some more1       
drawing my examples1 first1 from the    
class of tabooed things1 and1 second1   
from the class of tabooed words2 for  in
 the opinion of the savage both things  
and words may1 like persons1 be  charged
 or electrified1 either temporarily or  
permanently1 with the  mysterious virtue
 of taboo1 and may therefore require to 
be banished for a  longer or shorter    
time from the familiar usage of common  
life4 ,and the  examples will be chosen 

with special reference to those sacred  
chiefs1  kings and priests1 who1 more   
than anybody else1 live fenced about by 
taboo  as by a wall4 ,tabooed things    
will be illustrated in the present      
chapter1  and tabooed words in the next4
           #b4 ,iron tabooed4           
7,m#ade7 ,in the first place we may     
observe that the awful sanctity of kings
  naturally leads to a prohibition to   
touch their sacred persons4 ,thus it    
was unlawful to lay hands on the person 
of a ,spartan king27#gjb7 no one  might 
touch the body of the king or queen of  
,tahiti27#gjc7 it is forbidden  to touch
 the person of the king of ,siam under  
pain of death27#gjd7 and no  one may    
touch the king of ,cambodia1 for any    
purpose whatever1 without his  express  
command4 ,in ,july #ahgd the king was   
thrown from his carriage and  lay       
insensible on the ground1 but not one of
 his suite dared to touch him2  a       
,european coming to the spot carried the
 injured monarch to his  palace47#gje7  

,formerly no one might touch the king of
 ,corea2 and if he  deigned to touch a  
subject1 the spot touched became sacred1
 and the person  thus honoured had to   
wear a visible mark 7generally a cord of
 red silk7  for the rest of his life4   
,above all1 no iron might touch the     
king's body4  ,in #ahjj ,king           
,tieng-tsong-tai-oang died of a tumour  
in the back1 no one  dreaming of        
employing the lancet1 which would       
probably have saved his  life4 ,it is   
said that one king suffered terribly    
from an abscess in the  lip1 till his   
physician called in a jester1 whose     
pranks made the king  laugh heartily1   
and so the abscess burst47#gjf7 ,roman  
and ,sabine priests  might not be shaved
 with iron but only with bronze razors  
or shears27#gjg7  and whenever an iron  
graving-tool was brought into the sacred
 grove of the  ,arval ,brothers at ,rome
 for the purpose of cutting an          
inscription in stone1  an expiatory     
sacrifice of a lamb and a pig must be   

offered1 which was  repeated when the   
graving-tool was removed from the       
grove47#gjh7 ,as a  general rule iron   
might not be brought into ,greek        
sanctuaries47#gji7 ,in  ,crete          
sacrifices were offered to ,menedemus   
without the use of iron1  because the   
legend ran that ,menedemus had been     
killed by an iron weapon in  the ,trojan
 war47#gaj7 ,the ,archon of ,plataea    
might not touch iron2 but once  a year1 
at the annual commemoration of the men  
who fell at the battle of  ,plataea1 he 
was allowed to carry a sword wherewith  
to sacrifice a  bull47#gaa7 ,to this day
 a ,hottentot priest never uses an iron 
knife1 but  always a sharp splint of    
quartz1 in sacrificing an animal or     
circumcising  a lad47#gab7 ,among the   
,ovambo of south-west ,africa custom    
requires that  lads should be           
circumcised with a sharp flint2 if none 
is to hand1 the  operation may be       
performed with iron1 but the iron must  
afterwards be  buried47#gac7 ,the       

,antandroy and ,tanala of ,madagascar   
cut the navel-strings  of their children
 with sharp wood or with a thread1 but  
never with an iron  knife47#gad7 ,in    
,uap1 one of the ,caroline ,islands1    
wood of the hibiscus  tree1 which was   
used to make the fire-drill1 must be cut
 with shell knives  or shell axes1 never
 with iron or steel47#gae7 ,amongst the 
,moquis of  ,arizona stone knives1      
hatchets1 and so on have passed out of  
common use1  but are retained in        
religious ceremonies47#gaf7 ,after the  
,pawnees had  ceased to use stone       
arrow-heads for ordinary purposes1 they 
still employed  them to slay the        
sacrifices1 whether human captives or   
buffalo and  deer47#gag7 ,we have seen  
that among the ,esquimaux of ,bering    
,strait the use  of iron implements is  
forbidden for four days after the       
slaughter of a  white whale1 and that   
the use of an iron axe at a place where 
salmon are  being dressed is believed by
 these people to be a fatal             

imprudence47#gah7  ,they hold a festival
 in the assembly-house of the village1  
while the  bladders of the slain beasts 
are hanging there1 and during its       
celebration  no wood may be cut with an 
iron axe4 ,if it is necessary to split  
firewood1  this may be done with wedges 
of bone47#gai7 ,at ,kushunuk1 near ,cape
  ,vancouver1 it happened that ,mr4     
,nelson and his party entered an        
assembly-house of these ,esquimaux while
 the festival of the bladders was  in   
progress4 8,when our camping outfit was 
brought in from the sledges1 two  men   
took drums1 and as the clothing and     
goods of the traders who were with  me  
were brought in1 the drums were beaten  
softly and a song was sung in a  low1   
humming tone1 but when our guns and some
 steel traps were brought in1  with     
other articles of iron1 the drums were  
beaten loudly and the songs  raised in  
proportion4 ,this was done that the     
shades of the animals present  in the   
bladders might not be frightened407#gbj7

 ,the ,esquimaux on the  western coast  
of ,hudson ,bay may not work on iron    
during the season for  hunting          
musk-oxen1 which falls in ,march4 ,and  
no such work may be done by  them until 
the seals have their pups47#gba7        
,negroes of the ,gold ,coast  remove all
 iron or steel from their person when   
they consult their  fetish47#gbb7 ,the  
men who made the need-fire in ,scotland 
had to divest  themselves of all        
metal47#gbc7 ,there was hardly any      
belief1 we are told1  that had a        
stronger hold on the mind of a ,scottish
 ,highlander than that on  no account   
whatever should iron be put in the      
ground on ,good ,friday4 ,hence  no     
grave was dug and no field ploughed on  
that day4 ,it has been suggested  that  
the belief was based on that rooted     
aversion to iron which fairies  are     
known to feel4 ,these touchy beings live
 underground1 and might resent  having  
the roof pulled from over their heads on
 the hallowed day47#gbd7  ,again1 in the

 ,highlands of ,scotland the            
shoulder-blades of sheep are  employed  
in divination1 being consulted as to    
future marriages1 births1  deaths1 and  
funerals2 but the forecasts thus made   
will not be accurate  unless the flesh  
has been removed from the bones without 
the use of any  iron47#gbe7 ,in making  
the clavie 7a kind of ,yule-tide        
fire-wheel7 at  ,burghead1 no hammer may
 be used2 the hammering must be done    
with a  stone47#gbf7 ,amongst the ,jews 
no iron tool was used in building the   
,temple  at ,jerusalem or in making an  
altar47#gbg7 ,the old wooden bridge     
7,pons  ,sublicius7 at ,rome1 which was 
considered sacred1 was made and had to  
be  kept in repair without the use of   
iron or bronze47#gbh7 ,it was expressly 
provided by law that the temple of      
,jupiter ,liber at ,furfo might be      
repaired with iron tools47#gbi7 ,the    
council chamber at ,cyzicus was         
constructed of wood without any iron    
nails1 the beams being so arranged  that

 they could be taken out and            
replaced47#gcj7 ,the late ,rajah        
,vijyanagram1 a member of the ,viceroy's
 ,council1 and described as one of  the 
most enlightened and estimable of       
,hindoo princes1 would not allow iron   
to be used in the construction of       
buildings within his territory1         
believing that its use would inevitably 
be followed by small-pox and other      
epidemics47#gca7    7,m#adf7 ,this      
superstitious objection to iron perhaps 
dates from that early  time in the      
history of society when iron was still a
 novelty1 and as such  was viewed by    
many with suspicion and dislike47#gcb7  
,for everything new is  apt to excite   
the awe and dread of the savage4 8,it is
 a curious  superstition10 says a       
pioneer in ,borneo1 8this of the        
,dusuns1 to attribute  anything--whether
 good or bad1 lucky or unlucky--that    
happens to them to  something novel     
which has arrived in their country4 ,for
 instance1 my  living in ,kindram has   

caused the intensely hot weather we have
 experienced  of late407#gcc7 ,some     
years ago a harmless naturalist was     
collecting plants  among the high       
forest-clad mountains on the borders of 
,china and ,tibet4  ,from the summit of 
a pass he gazed with delight down a long
 valley which1  stretching away as far  
as eye could reach to the south1        
resembled a sea of  bloom1 for          
everywhere the forest was ablaze with   
the gorgeous hues of the  rhododendron  
and azalea in flower4 ,in this earthly  
paradise the votary of  science hastened
 to install himself beside a lake4 ,but 
hardly had he done  so when1 alas6 the  
weather changed4 ,though the season was 
early ,june1 the  cold became intense1  
snow fell heavily1 and the bloom of the 
rhododendrons  was cut off4 ,the        
inhabitants of a neighbouring village at
 once set down  the unusual severity of 
the weather to the presence of a        
stranger in the  forest2 and a          
round-robin1 signed by them unanimously1

 was forwarded to  the nearest mandarin1
 setting forth that the snow which had  
blocked the  road1 and the hail which   
was blasting their crops1 were alike    
caused by  the intruder1 and that all   
sorts of disturbances would follow if he
 were  allowed to remain4 ,in these     
circumstances the naturalist1 who had   
intended  to spend most of the summer   
among the mountains1 was forced to      
decamp4  8,collecting in this country10 
he adds pathetically1 8is not an easy   
matter407#gcd7 ,the unusually heavy     
rains which happened to follow the      
,english survey of the ,nicobar ,islands
 in the winter of #ahhf-ahhg were       
imputed by the alarmed natives to the   
wrath of the spirits at the             
theodolites1 dumpy-levellers1 and other 
strange instruments which had been  set 
up in so many of their favourite haunts2
 and some of them proposed to  soothe   
the anger of the spirits by sacrificing 
a pig47#gce7 ,when the ,german  ,hans   
,stade was a captive in a cannibal tribe

 of ,brazilian ,indians1 it  happened   
that1 shortly before a prisoner was to  
be eaten1 a great wind  arose and blew  
away part of the roofs of the huts4 ,the
 savages were angry  with ,stade1 and   
said he had made the wind to come by    
looking into his  thunder-skins1 by     
which they meant a book he had been     
reading1 in order to  save the prisoner1
 who was a friend of his1 from their    
stomachs4 ,so the  pious ,german prayed 
to ,god1 and ,god mercifully heard his  
prayer2 for next  morning the weather   
was beautifully fine1 and his friend was
 butchered1  carved1 and eaten in the   
most perfect comfort47#gcf7 ,according  
to the  ,orotchis of eastern ,siberia1  
misfortunes have multiplied on them with
 the  coming of ,europeans2 8they even  
go so far as to lay the appearance of   
new phenomena like thunder at the door  
of the ,russians407#gcg7 ,in the        
seventeenth century a succession of bad 
seasons excited a revolt among the      
,esthonian peasantry1 who traced the    

origin of the evil to a water-mill1     
which put a stream to some inconvenience
 by checking its flow47#gch7 ,the  first
 introduction of iron ploughshares into 
,poland having been followed  by a      
succession of bad harvests1 the farmers 
attributed the badness of the  crops to 
the iron ploughshares1 and discarded    
them for the old wooden  ones47#gci7 ,to
 this day the primitive ,baduwis of     
,java1 who live chiefly by  husbandry1  
will use no iron tools in tilling their 
fields47#gdj7    7,m#adg7 ,the general  
dislike of innovation1 which always     
makes itself  strongly felt in the      
sphere of religion1 is sufficient by    
itself to  account for the superstitious
 aversion to iron entertained by kings  
and  priests and attributed by them to  
the gods2 possibly this aversion may    
have been intensified in places by some 
such accidental cause as the  series of 
bad seasons which cast discredit on iron
 ploughshares in ,poland4  ,but the     
disfavour in which iron is held by the  

gods and their ministers  has another   
side4 ,their antipathy to the metal     
furnishes men with a weapon  which may  
be turned against the spirits when      
occasion serves4 ,as their  dislike of  
iron is supposed to be so great that    
they will not approach  persons and     
things protected by the obnoxious metal1
 iron may obviously be  employed as a   
charm for banning ghosts and other      
dangerous spirits4 ,and  often it is so 
used4 ,thus in the ,highlands of        
,scotland the great safeguard  against  
the elfin race is iron1 or1 better yet1 
steel4 ,the metal in any  form1 whether 
as a sword1 a knife1 a gun-barrel1 or   
what not1 is  all-powerful for this     
purpose4 ,whenever you enter a fairy    
dwelling you  should always remember to 
stick a piece of steel1 such as a knife1
 a  needle1 or a fish-hook1 in the door2
 for then the elves will not be able  to
 shut the door till you come out again4 
,so too when you have shot a deer  and  
are bringing it home at night1 be sure  

to thrust a knife into the  carcase1 for
 that keeps the fairies from laying     
their weight on it4 ,a  knife or a nail 
in your pocket is quite enough to       
prevent the fairies from  lifting you up
 at night4 ,nails in the front of a bed 
ward off elves from  women 8in the      
straw0 and from their babes2 but to make
 quite sure it is  better to put the    
smoothing-iron under the bed1 and the   
reaping-hook in  the window4 ,if a bull 
has fallen over a rock and been killed1 
a nail stuck  into it will preserve the 
flesh from the fairies4 ,music          
discoursed on that  melodious           
instrument1 a ,jew's harp1 keeps the    
elfin women away from the  hunter1      
because the tongue of the instrument is 
of steel47#gda7 ,again1 when  ,scotch   
fishermen were at sea1 and one of them  
happened to take the name of  ,god in   
vain1 the first man who heard him called
 out 8,cauld airn10 at which  every man 
of the crew grasped the nearest bit of  
iron and held it between  his hands for 

a while47#gdb7 ,so too when he hears the
 unlucky word 8pig0  mentioned1 a       
,scotch fisherman will feel for the     
nails in his boots and  mutter 8,cauld  
airn407#gdc7 ,the same magic words are  
even whispered in the  churches of      
,scotch fishing-villages when the       
clergyman reads the passage  about the  
,gadarene swine47#gdd7 ,in ,morocco iron
 is considered a great  protection      
against demons2 hence it is usual to    
place a knife or dagger  under a sick   
man's pillow47#gde7 ,the ,singhalese    
believe that they are  constantly       
surrounded by evil spirits1 who lie in  
wait to do them harm4 ,a  peasant would 
not dare to carry good food1 such as    
cakes or roast meat1  from one place to 
another without putting an iron nail on 
it to prevent a  demon from taking      
possession of the viands and so making  
the eater ill4 ,no  sick person1 whether
 man or woman1 would venture out of the 
house without  a bunch of keys or a     
knife in his hand1 for without such a   

talisman he  would fear that some devil 
might take advantage of his weak state  
to slip  into his body4 ,and if a man   
has a large sore on his body he tries to
 keep  a morsel of iron on it as a      
protection against demons47#gdf7 ,the   
inhabitants of ,salsette1 an island near
 ,bombay1 dread a spirit called  gr1    
which plays many pranks with a solitary 
traveller1 leading him  astray1 lowering
 him into an empty well1 and so on4 ,but
 a gr dare not  touch a person who has  
on him anything made of iron or steel1  
particularly  a knife or a nail1 of     
which the spirit stands in great fear4  
,nor will he  meddle with a woman1      
especially a married woman1 because he  
is afraid of  her bangles47#gdg7 ,among 
the ,majhwr1 an aboriginal tribe in the 
hill  country of ,south ,mirzapur1 an   
iron implement such as a sickle or a    
betel-cutter is constantly kept near an 
infant's head during its first  year for
 the purpose of warding off the attacks 
of ghosts47#gdh7 ,among the  ,maravars1 

an aboriginal race of southern ,india1 a
 knife or other iron  object lies beside
 a woman after childbirth to keep off   
the devil47#gdi7  ,when a ,mala woman is
 in labour1 a sickle and some nm leaves 
are always  kept on the cot4 ,in        
,malabar people who have to pass by     
burning-grounds or  other haunted places
 commonly carry with them iron in some  
form1 such as a  knife or an iron rod   
used as a walking-stick4 ,when pregnant 
women go on a  journey1 they carry with 
them a few twigs or leaves of the nm    
tree1 or  iron in some shape1 to scare  
evil spirits lurking in groves or       
burial-grounds which they may           
pass47#gej7 ,in ,bilaspore people       
attribute  cholera to a goddess who     
visits the afflicted family4 ,but they  
think that  she may be kept off by iron2
 hence during an epidemic of cholera    
people go  about with axes or sickles in
 their hands4 8,their horses are not    
shod1  otherwise they might possibly    
nail horse-shoes to the door1 but their 

belief is more primitive2 for with them 
iron does not bring good luck1  but it  
scares away the evil spirits1 so when a 
man has had an epileptic  fit he will   
wear an iron bracelet to keep away the  
evil spirit which was  supposed to have 
possessed him407#gea7 ,the ,annamites   
imagine that a  new-born child is       
exposed to the attacks of evil spirits4 
,to protect the  infant from these      
malignant beings the parents sometimes  
sell the child to  the village smith1   
who makes a small ring or circlet of    
iron and puts it  on the child's foot1  
commonly adding a little chain of iron4 
,when the  infant has been sold to the  
smith and firmly attached to him by the 
chain1  the demons no longer have any   
power over him4 ,after the child has    
grown  big and the danger is over1 the  
parents ask the smith to break the iron 
ring and thank him for his services4 ,no
 metal but iron will serve the          
purpose47#geb7 ,on the ,slave ,coast of 
,africa when a mother sees her child    

gradually wasting away1 she concludes   
that a demon has entered into the  child
 and takes her measures accordingly4 ,to
 lure the demon out of the  body of her 
offspring1 she offers a sacrifice of    
food2 and while the devil  is bolting   
it1 she attaches iron rings and small   
bells to her child's  ankles and hangs  
iron chains round his neck4 ,the        
jingling of the iron and  the tinkling  
of the bells are supposed to prevent the
 demon1 when he has  concluded his      
repast1 from entering again into the    
body of the little  sufferer4 ,hence    
many children may be seen in this part  
of ,africa weighed  down with iron      
ornaments47#gec7 ,the use of iron as a  
means to exorcise  demons was forbidden 
by the ,coptic church47#ged7 ,in ,india 
8the mourner who  performs the ceremony 
of putting fire into the dead person's  
mouth carries  with him a piece of iron3
 it may be a key or a knife1 or a simple
 piece of  iron1 and during the whole   
time of his separation 7for he is       

unclean for a  certain time1 and no one 
will either touch him or eat or drink   
with him1  neither can he change his    
clothes7#gee77 he carries the piece of  
iron about  with him to keep off the    
evil spirit4 ,in ,calcutta the ,bengali 
clerks in  the ,government ,offices used
 to wear a small key on one of their    
fingers  when they had been chief       
mourners407#gef7 ,when a woman dies in  
childbed in  the island of ,salsette1   
they put a nail or other piece of iron  
in the  folds of her dress2 this is done
 especially if the child survives her4  
,the  intention plainly is to prevent   
her spirit from coming back2 for they   
believe that a dead mother haunts the   
house and seeks to carry away her       
child47#geg7 ,in the north-east of      
,scotland immediately after a death had 
taken place1 a piece of iron1 such as a 
nail or a knitting-wire1 used to  be    
stuck into all the meal1 butter1 cheese1
 flesh1 and whisky in the  house1 8to   
prevent death from entering them40 ,the 

neglect of this salutary  precaution is 
said to have been closely followed by   
the corruption of the  food and drink2  
the whisky has been known to become as  
white as milk47#geh7  ,when iron is used
 as a protective charm after a death1 as
 in these ,hindoo  and ,scotch customs1 
the spirit against which it is directed 
is the ghost  of the deceased47#gei7    
#c4 ,sharp ,weapons tabooed4            
7,m#adh7 ,there is a priestly king to   
the north of ,zengwih in ,burma1 revered
  by the ,sotih as the highest spiritual
 and temporal authority1 into whose     
house no weapon or cutting instrument   
may be brought47#gfj7 ,this rule may    
perhaps be explained by a custom        
observed by various peoples after a     
death2 they refrain from the use of     
sharp instruments so long as the ghost  
of the deceased is supposed to be near1 
lest they should wound it4 ,thus  among 
the ,esquimaux of ,bering ,strait       
8during the day on which a person  dies 
in the village no one is permitted to   

work1 and the relatives must  perform no
 labour during the three following days4
 ,it is especially  forbidden during    
this period to cut with any edged       
instrument1 such as a  knife or an axe2 
and the use of pointed instruments1 like
 needles or  bodkins1 is also forbidden4
 ,this is said to be done to avoid      
cutting or  injuring the shade1 which   
may be present at any time during this  
period1  and1 if accidentally injured by
 any of these things1 it would become   
very  angry and bring sickness or death 
to the people4 ,the relatives must also 
be very careful at this time not to make
 any loud or harsh noises that may      
startle or anger the shade407#gfa7 ,we  
have seen that in like manner after     
killing a white whale these ,esquimaux  
abstain from the use of cutting or      
pointed instruments for four days1 lest 
they should unwittingly cut or  stab the
 whale's ghost47#gfb7 ,the same taboo is
 sometimes observed by them  when there 
is a sick person in the village1        

probably from a fear of  injuring his   
shade which may be hovering outside of  
his body47#gfc7 ,after a  death the     
,roumanians of ,transylvania are careful
 not to leave a knife  lying with the   
sharp edge uppermost as long as the     
corpse remains in the  house1 8or else  
the soul will be forced to ride on the  
blade407#gfd7 ,for  seven days after a  
death1 the corpse being still in the    
house1 the ,chinese  abstain from the   
use of knives and needles1 and even of  
chopsticks1 eating  their food with     
their fingers47#gfe7 ,on the third1     
sixth1 ninth1 and  fortieth days after  
the funeral the old ,prussians and      
,lithuanians used to  prepare a meal1 to
 which1 standing at the door1 they      
invited the soul of  the deceased4 ,at  
these meals they sat silent round the   
table and used no  knives1 and the women
 who served up the food were also       
without knives4 ,if  any morsels fell   
from the table they were left lying     
there for the lonely  souls that had no 

living relations or friends to feed     
them4 ,when the meal  was over the      
priest took a broom and swept the souls 
out of the house1  saying1 8,dear souls1
 ye have eaten and drunk4 ,go forth1 go 
forth407#gff7 ,in  cutting the nails and
 combing the hair of a dead prince in   
,south ,celebes  only the back of the   
knife and of the comb may be used47#gfg7
 ,the ,germans  say that a knife should 
not be left edge upwards1 because ,god  
and the  spirits dwell there1 or because
 it will cut the face of ,god and the   
angels47#gfh7 ,among the ,monumbos of   
,new ,guinea a pregnant woman may not   
use  sharp instruments2 for example1 she
 may not sew4 ,if she used such         
instruments1 they think that she would  
thereby stab the child in her           
womb47#gfi7 ,among the ,kayans of       
,borneo1 when the birth-pangs begin1 all
 men  leave the room1 and all cutting   
weapons and iron are also removed1      
8perhaps in order not to frighten the   
child10 says the writer who reports  the

 custom47#ggj7 ,the reason may rather be
 a fear of injuring the flitting  soul  
of mother or babe4 ,in ,uganda1 when the
 hour of a woman's delivery is  at hand1
 her husband carries all spears and     
weapons out of the house17#gga7         
doubtless in order that they may not    
hurt the tender soul of the new-born    
child4 ,early in the period of the ,ming
 dynasty a professor of geomancy  made  
the alarming discovery that the         
spiritual atmosphere of ,k-yung1 a  city
 near ,nanking1 was in a truly          
deplorable condition through the        
intrusion of an evil spirit4 ,the       
,chinese emperor1 with paternal         
solicitude1 directed that the north     
gate1 by which the devil had effected   
his entrance1 should be built up solid1 
and that for the future the  population 
of the city should devote their energies
 to the pursuits of  hair-dressing1     
corn-cutting1 and the shaving of        
bamboo-roots1 because1 as  he           
sagaciously perceived1 all these        

professions call for the use of         
sharp-edged instruments1 which could not
 fail to keep the demon at  bay47#ggb7  
,we can now understand why no cutting   
instrument may be taken  into the house 
of the ,burmese pontiff4 ,like so many  
priestly kings1 he is  probably regarded
 as divine1 and it is therefore right   
that his sacred  spirit should not be   
exposed to the risk of being cut or     
wounded whenever  it quits his body to  
hover invisible in the air or to fly on 
some distant  mission4           #d4    
,blood tabooed4      7,m#adi7 ,we have  
seen that the ,flamen ,dialis was       
forbidden to touch or even  name raw    
flesh47#ggc7 ,at certain times a        
,brahman teacher is enjoined not to     
look on raw flesh1 blood1 or persons    
whose hands have been cut off47#ggd7    
,in ,uganda the father of twins is in a 
state of taboo for some time after  the 
birth2 among other rules he is forbidden
 to kill anything or to see             
blood47#gge7 ,in the ,pelew ,islands    

when a raid has been made on a village  
and a head carried off1 the relations of
 the slain man are tabooed and  have to 
submit to certain observances in order  
to escape the wrath of his  ghost4 ,they
 are shut up in the house1 touch no raw 
flesh1 and chew betel  over which an    
incantation has been uttered by the     
exorcist4 ,after this the  ghost of the 
slaughtered man goes away to the enemy's
 country in pursuit  of his             
murderer47#ggf7 ,the taboo is probably  
based on the common belief  that the    
soul or spirit of the animal is in the  
blood4 ,as tabooed persons  are believed
 to be in a perilous state--for example1
 the relations of the  slain man are    
liable to the attacks of his indignant  
ghost--it is  especially necessary to   
isolate them from contact with spirits2 
hence the  prohibition to touch raw     
meat4 ,but as usual the taboo is only   
the special  enforcement of a general   
precept2 in other words1 its observance 
is  particularly enjoined in            

circumstances which seem urgently to    
call for its  application1 but apart    
from such circumstances the prohibition 
is also  observed1 though less strictly1
 as a common rule of life4 ,thus some of
 the  ,esthonians will not taste blood  
because they believe that it contains   
the  animal's soul1 which would enter   
the body of the person who tasted the   
blood47#ggg7 ,some ,indian tribes of    
,north ,america1 8through a strong      
principle of religion1 abstain in the   
strictest manner from eating the  blood 
of any animal1 as it contains the life  
and spirit of the beast40  ,these       
,indians 8commonly pull their new-killed
 venison 7before they dress  it7 several
 times through the smoke and flame of   
the fire1 both by the way  of a         
sacrifice and to consume the blood1     
life1 or animal spirits of the  beast1  
which with them would be a most horrid  
abomination to eat407#ggh7  ,among the  
western ,dns or ,tinneh ,indians of     
,british ,columbia until lately  no     

woman would partake of blood1 8and both 
men and women abhorred the  flesh of a  
beaver which had been caught and died in
 a trap1 and of a bear  strangled to    
death in a snare1 because the blood     
remained in the  carcase407#ggi7 ,many  
of the ,slave1 ,hare1 and ,dogrib       
,indians scruple to  taste the blood of 
game2 hunters of the former tribes      
collect the blood in  the animal's      
paunch and bury it in the snow47#ghj7   
,the ,malepa1 a ,bantu  tribe in the    
north of the ,transvaal1 will taste no  
blood4 ,hence they cut  the throats of  
the cattle they slaughter and let the   
blood drain out of  the carcase before  
they will eat it4 ,and they do the same 
with game47#gha7  ,jewish hunters poured
 out the blood of the game they had     
killed and  covered it up with dust4    
,they would not taste the blood1        
believing that  the soul or life of the 
animal was in the blood1 or actually was
 the  blood47#ghb7 ,the same belief was 
held by the ,romans17#ghc7 and is shared

 by  the ,arabs17#ghd7 by ,chinese      
medical writers17#ghe7 and by some of   
the ,papuan  tribes of ,new             
,guinea47#ghf7    7,m#aej7 ,it is a     
common rule that royal blood may not be 
shed upon the  ground4 ,hence when a    
king or one of his family is to be put  
to death a  mode of execution is devised
 by which the royal blood shall not be  
spilt  upon the earth4 ,about the year  
#afhh the generalissimo of the army     
rebelled  against the king of ,siam and 
put him to death 8after the manner of   
royal  criminals1 or as princes of the  
blood are treated when convicted of     
capital crimes1 which is by putting them
 into a large iron caldron1 and         
pounding them to pieces with wooden     
pestles1 because none of their royal    
blood must be spilt on the ground1 it   
being1 by their religion1 thought  great
 impiety to contaminate the divine blood
 by mixing it with  earth407#ghg7 ,other
 ,siamese modes of executing a royal    
person are  starvation1 suffocation1    

stretching him on a scarlet cloth and   
thrusting a  billet of fragrant         
sandal-wood into his stomach17#ghh7 or  
lastly1 sewing  him up in a leather sack
 with a large stone and throwing him    
into the  river2 sometimes the          
sufferer's neck is broken with          
sandal-wood clubs  before he is thrown  
into the water47#ghi7 ,when ,kublai     
,khan defeated and  took his uncle      
,nayan1 who had rebelled against him1 he
 caused ,nayan to be  put to death by   
being wrapt in a carpet and tossed to   
and fro till he  died1 8because he would
 not have the blood of his ,line        
,imperial spilt upon  the ground or     
exposed in the eye of ,heaven and before
 the ,sun407#gij7  8,friar ,ricold      
mentions the ,tartar maxim3 #8,one ,khan
 will put another to  death to get      
possession of the throne1 but he takes  
great care that the  blood be not spilt4
 ,for they say that it is highly        
improper that the blood  of the ,great  
,khan should be spilt upon the ground2  

so they cause the  victim to be         
smothered somehow or other4' ,the like  
feeling prevails at the  court of       
,burma1 where a peculiar mode of        
execution without bloodshed is  reserved
 for princes of the blood407#gia7       
,another writer on ,burma observes  that
 8according to ,mongolian tradition1 it 
is considered improper to spill  the    
blood of any member of the royal race4  
,princes of the ,blood are  executed by 
a blow1 or blows1 of a bludgeon1        
inflicted on the back of the  neck4 ,the
 corpse is placed in a red velvet sack1 
which is fixed between  two large       
perforated jars1 and then sunk in the   
river ,irawadi4 ,princesses  are        
executed in a similar manner1 with the  
exception that they are put to  death by
 a blow in front1 instead of the back of
 the neck407#gib7 ,in #ahgh  the        
relations of ,theebaw1 king of ,burma1  
were despatched by being beaten  across 
the throat with a bamboo47#gic7 ,in     
,tonquin the ordinary mode of  execution

 is beheading1 but persons of the blood 
royal are strangled47#gid7  ,in         
,ashantee the blood of none of the royal
 family may be shed2 if one of  them is 
guilty of a great crime he is drowned in
 the river ,dah47#gie7 ,as  the blood   
royal of ,dahomey may not be spilled1   
offenders of the royal  family are      
drowned or strangled4 ,commonly they are
 bound hand and foot1  carried out to   
sea in a canoe1 and thrown              
overboard47#gif7 ,when a king of  ,benin
 came to the throne he used to put his  
brothers to death2 but as no  one might 
lay hands on a prince of the blood1 the 
king commanded his  brothers to hang    
themselves1 after which he buried their 
bodies with great  pomp47#gig7 ,in      
,madagascar the blood of nobles might   
not be shed2 hence when  four           
,christians of that class were to be    
executed they were burned  alive47#gih7 
,in ,uganda 8no one may shed royal blood
 on any account1 not  even when ordered 
by the king to slay one of the royal    

house2 royalty may  only be starved or  
burned to death407#gii7 ,formerly when a
 young king of  ,uganda came of age all 
his brothers were burnt except two or   
three1 who  were preserved to keep up   
the succession47#hjj7 ,or a space of    
ground having  been fenced in with a    
high paling and a deep ditch1 the doomed
 men were  led into the enclosure and   
left there till they died1 while guards 
kept  watch outside to prevent their    
escape47#hja7 ,among the ,bawenda of    
southern  ,africa dangerous princes are 
strangled1 for their blood may not be   
shed47#hjb7    7,m#aea7 ,the reluctance 
to spill royal blood seems to be only a 
particular  case of a general           
unwillingness to shed blood or at least 
to allow it to  fall on the ground4     
,marco ,polo tells us that in his day   
persons caught in  the streets of       
,cambaluc 7,peking7 at unseasonable     
hours were arrested1 and  if found      
guilty of a misdemeanour were beaten    
with a stick4 8,under this  punishment  

people sometimes die1 but they adopt it 
in order to eschew  bloodshed1 for their
 ,bacsis say that it is an evil thing to
 shed man's  blood407#hjc7 ,when        
,captain ,christian was shot by the     
,manx ,government at the  ,restoration  
in #affj1 the spot on which he stood was
 covered with white  blankets1 that his 
blood might not fall on the             
ground47#hjd7 ,in ,west ,sussex  people 
believe that the ground on which human  
blood has been shed is  accursed and    
will remain barren for ever47#hje7      
,among some primitive  peoples1 when the
 blood of a tribesman has to be spilt it
 is not suffered  to fall upon the      
ground1 but is received upon the bodies 
of his  fellow-tribesmen4 ,thus in some 
,australian tribes boys who are being   
circumcised are laid on a platform1     
formed by the living bodies of the      
tribesmen27#hjf7 and when a boy's tooth 
is knocked out as an initiatory         
ceremony1 he is seated on the shoulders 
of a man1 on whose breast the  blood    

flows and may not be wiped away47#hjg7  
,when ,australian blacks bleed  each    
other as a cure for headache and other  
ailments1 they are very  careful not to 
spill any of the blood on the ground1   
but sprinkle it on  each other47#hjh7   
,we have already seen that in the       
,australian ceremony for  making rain   
the blood which is supposed to imitate  
the rain is received  upon the bodies of
 the tribesmen47#hji7 8,also the ,gauls 
used to drink their  enemies' blood and 
paint themselves therewith4 ,so also    
they write that the  old ,irish were    
wont2 and so have ,i seen some of the   
,irish do1 but not  their enemies' but  
friends' blood1 as1 namely1 at the      
execution of a  notable traitor at      
,limerick1 called ,murrogh ,o',brien1 ,i
 saw an old woman1  which was his       
foster-mother1 take up his head whilst  
he was quartered and  suck up all the   
blood that ran thereout1 saying that the
 earth was not  worthy to drink it1 and 
therewith also steeped her face and     

breast and  tore her hair1 crying out   
and shrieking most terribly407#haj7     
,after a  battle in ,horne ,island1     
,south ,pacific1 it was found that the  
brother of  the vanquished king was     
among the wounded4 8,it was sad to see  
his wife  collect in her hands the blood
 which had flowed from his wounds1 and  
throw  it on to her head1 while she     
uttered piercing cries4 ,all the        
relatives of  the wounded collected in  
the same manner the blood which had     
flowed from  them1 down even to the last
 drop1 and they even applied their lips 
to the  leaves of the shrubs and licked 
it all up to the last drop407#haa7 ,in  
the  ,marquesas ,islands the persons who
 helped a woman at childbirth received  
on  their heads the blood which flowed  
at the cutting of the navel-string2 for 
the blood might not touch anything but a
 sacred object1 and in ,polynesia  the  
head is sacred in a high degree47#hab7  
,in ,south ,celebes at childbirth a     
female slave stands under the house 7the

 houses being raised on posts  above the
 ground7 and receives in a basin on her 
head the blood which  trickles through  
the bamboo floor47#hac7 ,among the      
,latuka of central ,africa  the earth on
 which a drop of blood has fallen at    
childbirth is carefully  scraped up with
 an iron shovel1 put into a pot along   
with the water used  in washing the     
mother1 and buried tolerably deep       
outside the house on the  left-hand     
side47#had7 ,in ,west ,africa1 if a drop
 of your blood has fallen on  the       
ground1 you must carefully cover it up1 
rub and stamp it into the  soil2 if it  
has fallen on the side of a canoe or a  
tree1 the place is cut  out and the chip
 destroyed47#hae7 ,the ,caffres1 we are 
told1 have a great  horror of blood1 and
 must purify themselves from the        
pollution if they  have shed it and been
 bespattered by it4 ,hence warriors on  
the return from  battle purge themselves
 with emetics1 and that so violently    
that some of  them give up the ghost4 ,a

 ,caffre would never allow even a drop  
of blood  from his nose or a wound to   
lie uncovered1 but huddles it over with 
earth1  that his feet may not be defiled
 by it47#haf7 ,one motive of these      
,african  customs may be a wish to      
prevent the blood from falling into the 
hands of  magicians1 who might make an  
evil use of it4 ,that is admittedly the 
reason  why people in ,west ,africa     
stamp out any blood of theirs which has 
fallen  on the ground or cut out any    
wood that has been soaked with it47#hag7
 ,from  a like dread of sorcery natives 
of ,new ,guinea are careful to burn any 
sticks1 leaves1 or rags which are       
stained with their blood2 and if the    
blood has dripped on the ground they    
turn up the soil and if possible  light 
a fire on the spot47#hah7 ,the same fear
 explains the curious duties  discharged
 by a class of men called ramanga or    
8blue blood0 among the  ,betsileo of    
,madagascar4 ,it is their business to   
eat all the nail-parings  and to lick up

 all the spilt blood of the nobles4     
,when the nobles pare  their nails1 the 
parings are collected to the last scrap 
and swallowed by  these ramanga4 ,if the
 parings are too large1 they are minced 
small and  so gulped down4 ,again1      
should a nobleman wound himself1 say in 
cutting his  nails or treading on       
something1 the ramanga lick it up as    
fast as  possible4 ,nobles of high rank 
hardly go anywhere without these humble 
attendants2 but if it should happen that
 there are none of them present1  the   
cut nails and the spilt blood are       
carefully collected to be afterwards    
swallowed by the ramanga4 ,there is     
scarcely a nobleman of any  pretensions 
who does not strictly observe this      
custom17#hai7 the intention  of which   
probably is to prevent these parts of   
his person from falling  into the hands 
of sorcerers1 who on the principles of  
contagious magic  could work him harm   
thereby4 ,the tribes of the ,white ,nile
 are said never  to shed human blood in 

their villages because they think the   
sight of it  would render women barren  
or bring misfortune on their children4  
,hence  executions and murders commonly 
take place on the roads or in the       
forest47#hbj7    7,m#aeb7 ,the          
unwillingness to shed blood is extended 
by some peoples to the  blood of        
animals4 ,thus1 when the ,caffres offer 
an ox to the spirits1 the  blood of the 
beast must be carefully caught in a     
calabash1 and none of it  may fall on   
the ground47#hba7 ,when the ,wanika in  
eastern ,africa kill their  cattle for  
food1 8they either stone or beat the    
animal to death1 so as not  to shed the 
blood407#hbb7 ,amongst the ,damaras     
cattle killed for food are  suffocated1 
but when sacrificed they are speared to 
death47#hbc7 ,but like  most pastoral   
tribes in ,africa1 both the ,wanika and 
,damaras very seldom  kill their cattle1
 which are indeed commonly invested with
 a kind of  sanctity47#hbd7 ,some of the
 ,ewe-speaking negroes of ,togoland1 in 

,west  ,africa1 celebrate a festival in 
honour of the ,earth at which it is     
unlawful to shed blood on the ground4   
,hence the fowls which are sacrificed   
on these occasions have their necks     
wrung1 not their throats cut47#hbe7 ,in 
killing an animal for food the ,easter  
,islanders do not shed its blood1 but   
stun it or suffocate it in smoke47#hbf7 
,when the natives of ,san ,cristoval1   
one of the ,solomon ,islands1 sacrifice 
a pig to a ghost in a sacred place1     
they take great care that the blood     
shall not fall on the ground2 so they   
place the animal in a large bowl and cut
 it up there47#hbg7 ,it is said that  in
 ancient ,india the sacrificial victims 
were not slaughtered but                
strangled47#hbh7    7,m#aec7 ,the       
general explanation of the reluctance to
 shed blood on the  ground is probably  
to be found in the belief that the soul 
is in the  blood1 and that therefore any
 ground on which it may fall necessarily
  becomes taboo or sacred4 ,in ,new     

,zealand anything upon which even a drop
 of  a high chief's blood chances to    
fall becomes taboo or sacred to him4    
,for  instance1 a party of natives      
having come to visit a chief in a fine  
new  canoe1 the chief got into it1 but  
in doing so a splinter entered his foot1
  and the blood trickled on the canoe1  
which at once became sacred to him4     
,the owner jumped out1 dragged the canoe
 ashore opposite the chief's house1  and
 left it there4 ,again1 a chief in      
entering a missionary's house knocked   
his head against a beam1 and the blood  
flowed4 ,the natives said that in       
former times the house would have       
belonged to the chief47#hbi7 ,as usually
  happens with taboos of universal      
application1 the prohibition to spill   
the  blood of a tribesman on the ground 
applies with peculiar stringency to     
chiefs and kings1 and is observed in    
their case long after it has ceased  to 
be observed in the case of others4      
7,m#aed7 ,we have seen that the ,flamen 

,dialis was not allowed to walk under a 
trellised vine47#hcj7 ,the reason for   
this prohibition was perhaps as         
follows4 ,it has been shewn that plants 
are considered as animate beings  which 
bleed when cut1 the red juice which     
exudes from some of them being  regarded
 as the blood of the plant47#hca7 ,the  
juice of the grape is  therefore        
naturally conceived as the blood of the 
vine47#hcb7 ,and since1 as  we have just
 seen1 the soul is often believed to be 
in the blood1 the  juice of the grape is
 regarded as the soul1 or as containing 
the soul1 of  the vine4 ,this belief is 
strengthened by the intoxicating effects
 of wine4  ,for1 according to primitive 
notions1 all abnormal mental states1    
such as  intoxication or madness1 are   
caused by the entrance of a spirit into 
the  person2 such mental states1 in     
other words1 are accounted forms of     
possession or inspiration4 ,wine1       
therefore1 is considered on two distinct
  grounds as a spirit1 or containing a  

spirit2 first because1 as a red  juice1 
it is identified with the blood of the  
plant1 and second because it            
intoxicates or inspires4 ,therefore if  
the ,flamen ,dialis had walked under a  
trellised vine1 the spirit of the vine1 
embodied in the clusters of  grapes1    
would have been immediately over his    
head and might have touched  it1 which  
for a person like him in a state of     
permanent taboo7#hcc7 would  have been  
highly dangerous4 ,this interpretation  
of the prohibition will be  made        
probable if we can shew1 first1 that    
wine has been actually viewed by  some  
peoples as blood1 and intoxication as   
inspiration produced by  drinking the   
blood2 and1 second1 that it is often    
considered dangerous1  especially for   
tabooed persons1 to have either blood or
 a living person  over their heads4     
7,m#aee7 ,with regard to the first      
point1 we are informed by ,plutarch that
 of  old the ,egyptian kings neither    
drank wine nor offered it in libations  

to  the gods1 because they held it to be
 the blood of beings who had once       
fought against the gods1 the vine having
 sprung from their rotting bodies2  and 
the frenzy of intoxication was explained
 by the supposition that the  drunken   
man was filled with the blood of the    
enemies of the gods47#hcd7 ,the  ,aztecs
 regarded pulque or the wine of the     
country as bad1 on account of  the wild 
deeds which men did under its influence4
 ,but these wild deeds  were believed to
 be the acts1 not of the drunken man1   
but of the wine-god  by whom he was     
possessed and inspired2 and so seriously
 was this theory of  inspiration held   
that if any one spoke ill of or insulted
 a tipsy man1 he  was liable to be      
punished for disrespect to the wine-god 
incarnate in his  votary4 ,hence1 says  
,sahagun1 it was believed1 not without  
ground1 that the  ,indians intoxicated  
themselves on purpose to commit with    
impunity crimes  for which they would   
certainly have been punished if they had

 committed  them sober47#hce7 ,thus it  
appears that on the primitive view      
intoxication  or the inspiration        
produced by wine is exactly parallel to 
the inspiration  produced by drinking   
the blood of animals47#hcf7 ,the soul or
 life is in the  blood1 and wine is the 
blood of the vine4 ,hence whoever drinks
 the blood  of an animal is inspired    
with the soul of the animal or of the   
god1 who1  as we have seen17#hcg7 is    
often supposed to enter into the animal 
before it  is slain2 and whoever drinks 
wine drinks the blood1 and so receives  
into  himself the soul or spirit1 of the
 god of the vine4    7,m#aef7 ,with     
regard to the second point1 the fear of 
passing under blood or  under a living  
person1 we are told that some of the    
,australian blacks have  a dread of     
passing under a leaning tree or even    
under the rails of a  fence4 ,the reason
 they give is that a woman may have been
 upon the tree or  fence1 and some blood
 from her may have fallen on it and     

might fall from  it on them47#hch7 ,in  
,ugi1 one of the ,solomon ,islands1 a   
man will never1 if  he can help it1 pass
 under a tree which has fallen across   
the path1 for  the reason that a woman  
may have stepped over it before         
him47#hci7 ,amongst  the ,karens of     
,burma 8going under a house1 especially 
if there are females  within1 is        
avoided2 as is also the passing under   
trees of which the  branches extend     
downwards in a particular direction1 and
 the butt-end of  fallen trees1         
etc407#hdj7 ,the ,siamese think it      
unlucky to pass under a rope  on which  
women's clothes are hung1 and to avert  
evil consequences the  person who has   
done so must build a chapel to the      
earth-spirit47#hda7    7,m#aeg7         
,probably in all such cases the rule is 
based on a fear of being  brought into  
contact with blood1 especially the blood
 of women4 ,from a  like fear a ,maori  
will never lean his back against the    
wall of a native  house47#hdb7 ,for the 

blood of women is supposed to have      
disastrous effects  upon males4 ,the    
,arunta of central ,australia believe   
that a draught of  woman's blood would  
kill the strongest man47#hdc7 ,in the   
,encounter ,bay  tribe of ,south        
,australia boys are warned that if they 
see the blood of  women they will early 
become grey-headed and their strength   
will fail  prematurely47#hdd7 ,men of   
the ,booandik tribe in ,south ,australia
 think that  if they see the blood of   
their women they will not be able to    
fight  against their enemies and will be
 killed2 if the sun dazzles their eyes  
at  a fight1 the first woman they       
afterwards meet is sure to get a blow   
from  their club47#hde7 ,in the island  
of ,wetar it is thought that if a man or
 a  lad comes upon a woman's blood he   
will be unfortunate in war and other    
undertakings1 and that any precautions  
he may take to avoid the misfortune     
will be vain47#hdf7 ,the people of      
,ceram also believe that men who see    

women's blood will be wounded in        
battle47#hdg7 ,it is an ,esthonian      
belief  that men who see women's blood  
will suffer from an eruption on the     
skin47#hdh7 ,a ,fan negro told ,miss    
,kingsley that a young man in his       
village1  who was so weak that he could 
hardly crawl about1 had fallen into this
  state through seeing the blood of a   
woman who had been killed by a falling  
tree4 8,the underlying idea regarding   
blood is of course the old one that  the
 blood is the life4 ,the life in ,africa
 means a spirit1 hence the  liberated   
blood is the liberated spirit1 and      
liberated spirits are always  whipping  
into people who do not want them4 ,in   
the case of the young ,fan1  the opinion
 held was that the weak spirit of the   
woman had got into  him407#hdi7         
#e4 ,the ,head tabooed4      7,m#aeh7   
,again1 the reason for not passing under
 dangerous objects1 like a  vine or     
women's blood1 is a fear that they may  
come in contact with the  head2 for     

among many peoples the head is          
peculiarly sacred4 ,the special         
sanctity attributed to it is sometimes  
explained by a belief that it is  the   
seat of a spirit which is very sensitive
 to injury or disrespect4 ,thus  the    
,yorubas of the ,slave ,coast hold that 
every man has three spiritual  inmates1 
of whom the first1 called ,olori1 dwells
 in the head and is the  man's          
protector1 guardian1 and guide4         
,offerings are made to this spirit1     
chiefly of fowls1 and some of the blood 
mixed with palm-oil is rubbed on  the   
forehead47#hej7 ,the ,karens of ,burma  
suppose that a being called the  tso    
resides in the upper part of the head1  
and while it retains its seat  no harm  
can befall the person from the efforts  
of the seven ,kelahs1 or  personified   
passions4 8,but if the tso becomes      
heedless or weak certain  evil to the   
person is the result4 ,hence the head is
 carefully attended to1  and all        
possible pains are taken to provide such

 dress and attire as will  be pleasing  
to the tso407#hea7 ,the ,siamese think  
that a spirit called  khuan or kwun     
dwells in the human head1 of which it is
 the guardian  spirit4 ,the spirit must 
be carefully protected from injury of   
every kind2  hence the act of shaving or
 cutting the hair is accompanied with   
many  ceremonies4 ,the kwun is very     
sensitive on points of honour1 and would
  feel mortally insulted if the head in 
which he resides were touched by the    
hand of a stranger4 ,when ,dr4 ,bastian1
 in conversation with a brother of  the 
king of ,siam1 raised his hand to touch 
the prince's skull in order to          
illustrate some medical remarks he was  
making1 a sullen and threatening  murmur
 bursting from the lips of the crouching
 courtiers warned him of the  breach of 
etiquette he had committed1 for in ,siam
 there is no greater  insult to a man of
 rank than to touch his head4 ,if a     
,siamese touch the  head of another with
 his foot1 both of them must build      

chapels to the  earth-spirit to avert   
the omen4 ,nor does the guardian spirit 
of the head  like to have the hair      
washed too often2 it might injure or    
incommode him4  ,it was a grand         
solemnity when the king of ,burma's head
 was washed with  water drawn from the  
middle of the river4 ,whenever the      
native professor1  from whom ,dr4       
,bastian took lessons in ,burmese at    
,mandalay1 had his head  washed1 which  
took place as a rule once a month1 he   
was generally absent  for three days    
together1 that time being consumed in   
preparing for1 and  recovering from1 the
 operation of head-washing4 ,dr4        
,bastian's custom of  washing his head  
daily gave rise to much remark47#heb7   
,the head of the king  of ,persia was   
cleaned only once a year1 on his        
birthday47#hec7 ,roman women  washed    
their heads annually on the thirteenth  
of ,august1 ,diana's day47#hed7  ,the   
,indians of ,peru fancied they could rid
 themselves of their sins by  scrubbing 

their heads with a small stone and then 
washing them in a  stream47#hee7        
7,m#aei7 ,again1 the ,burmese think it  
an indignity to have any one1           
especially a woman1 over their heads1   
and for this reason ,burmese houses     
have never more than one story4 ,the    
houses are raised on posts above the    
ground1 and whenever anything fell      
through the floor ,dr4 ,bastian had     
always difficulty in persuading a       
servant to fetch it from under the      
house4 ,in ,rangoon a priest1 summoned  
to the bedside of a sick man1 climbed   
up a ladder and got in at the window    
rather than ascend the staircase1 to    
reach which he must have passed under a 
gallery4 ,a pious ,burman of  ,rangoon1 
finding some images of ,buddha in a     
ship's cabin1 offered a high  price for 
them1 that they might not be degraded by
 sailors walking over  them on the      
deck47#hef7 ,formerly in ,siam no person
 might cross a bridge  while his        
superior in rank was passing underneath1

 nor might he walk in a  room above one 
in which his superior was sitting or    
lying47#heg7 ,the  ,cambodians esteem it
 a grave offence to touch a man's head2 
some of them  will not enter a place    
where anything whatever is suspended    
over their  heads2 and the meanest      
,cambodian would never consent to live  
under an  inhabited room4 ,hence the    
houses are built of one story only2 and 
even the  ,government respects the      
prejudice by never placing a prisoner in
 the  stocks under the floor of a house1
 though the houses are raised high above
  the ground47#heh7 ,the same           
superstition exists amongst the ,malays2
 for an  early traveller reports that in
 ,java people 8wear nothing on their    
heads1  and say that nothing must be on 
their heads 444 and if any person were  
to  put his hand upon their head they   
would kill him2 and they do not build   
houses with storeys1 in order that they 
may not walk over each other's          
heads407#hei7 ,in ,uganda no person     

belonging to the king's totem clan was  
allowed to get on the top of the palace 
to roof it1 for that would have  been   
regarded as equivalent to getting on the
 top of the king4 ,hence the  palace had
 to be roofed by men of a different clan
 from the king47#hfj7    7,m#afj7 ,the  
same superstition as to the head is     
found in full force  throughout         
,polynesia4 ,thus of ,gattanewa1 a      
,marquesan chief1 it is said  that 8to  
touch the top of his head1 or anything  
which had been on his  head1 was        
sacrilege4 ,to pass over his head was an
 indignity never to be  forgotten4      
,gattanewa1 nay1 all his family1 scorned
 to pass a gateway which  is ever       
closed1 or a house with a door2 all must
 be as open and free as  their          
unrestrained manners4 ,he would pass    
under nothing that had been  raised by  
the hand of man1 if there was a         
possibility of getting round or  over   
it4 ,often have ,i seen him walk the    
whole length of our barrier1 in         

preference to passing between our       
water-casks2 and at the risk of his life
  scramble over the loose stones of a   
wall1 rather than go through the        
gateway407#hfa7 ,marquesan women have   
been known to refuse to go on the  decks
 of ships for fear of passing over the  
heads of chiefs who might be            
below47#hfb7 ,the son of a ,marquesan   
high priest has been seen to roll on    
the ground in an agony of rage and      
despair1 begging for death1 because     
some one had desecrated his head and    
deprived him of his divinity by         
sprinkling a few drops of water on his  
hair47#hfc7 ,but it was not the         
,marquesan chiefs only whose heads were 
sacred4 ,the head of every ,marquesan   
was taboo1 and might neither be touched 
nor stepped over by another2 even  a    
father might not step over the head of  
his sleeping child27#hfd7 women  were   
forbidden to carry or touch anything    
that had been in contact with1  or had  
merely hung over1 the head of their     

husband or father47#hfe7 ,no one  was   
allowed to be over the head of the king 
of ,tonga47#hff7 ,in ,hawaii 7the       
,sandwich ,islands7 if a man climbed    
upon a chiefs house or upon the wall of 
his yard1 he was put to death2 if his   
shadow fell on a chief1 he was put  to  
death2 if he walked in the shadow of a  
chiefs house with his head  painted     
white or decked with a garland or wetted
 with water1 he was put to  death47#hfg7
 ,in ,tahiti any one who stood over the 
king or queen1 or passed  his hand over 
their heads1 might be put to            
death47#hfh7 ,until certain rites  were 
performed over it1 a ,tahitian infant   
was especially taboo2 whatever  touched 
the child's head1 while it was in this  
state1 became sacred and  was deposited 
in a consecrated place railed in for the
 purpose at the  child's house4 ,if a   
branch of a tree touched the child's    
head1 the tree  was cut down2 and if in 
its fall it injured another tree so as  
to  penetrate the bark1 that tree also  

was cut down as unclean and unfit for   
use4 ,after the rites were performed    
these special taboos ceased2 but the    
head of a ,tahitian was always sacred1  
he never carried anything on it1 and  to
 touch it was an offence47#hfi7 ,in ,new
 ,zealand 8the heads of the chiefs  were
 always tabooed 7tapu71 hence they could
 not pass1 or sit1 under  food hung up2 
or carry food1 as others1 on their      
backs2 neither would they  eat a meal in
 a house1 nor touch a calabash of water 
in drinking4 ,no one  could touch their 
head1 nor1 indeed1 commonly speak of it1
 or allude to  it2 to do so offensively 
was one of their heaviest curses1 and   
grossest  insults1 only to be wiped out 
with blood407#hgj7 ,so sacred was the   
head of  a ,maori chief that 8if he only
 touched it with his fingers1 he was    
obliged  immediately to apply them to   
his nose1 and snuff up the sanctity     
which  they had acquired by the touch1  
and thus restore it to the part from    
whence it was taken407#hga7 ,on account 

of the sacredness of his head a  ,maori 
chief 8could not blow the fire with his 
mouth1 for the breath being  sacred1    
communicated his sanctity to it1 and a  
brand might be taken by a  slave1 or a  
man of another tribe1 or the fire might 
be used for other  purposes1 such as    
cooking1 and so cause his death407#hgb7 
,it is a crime for  a sacred person in  
,new ,zealand to leave his comb1 or     
anything else which  has touched his    
head1 in a place where food has been    
cooked1 or to suffer  another person to 
drink out of any vessel which has       
touched his lips4  ,hence when a chief  
wishes to drink he never puts his lips  
to the vessel1  but holds his hands     
close to his mouth so as to form a      
hollow1 into which  water is poured by  
another person1 and thence is allowed to
 flow into his  mouth4 ,if a light is   
needed for his pipe1 the burning ember  
taken from the  fire must be thrown away
 as soon as it is used2 for the pipe    
becomes  sacred because it has touched  

his mouth2 the coal becomes sacred      
because  it has touched the pipe2 and if
 a particle of the sacred cinder were   
replaced on the common fire1 the fire   
would also become sacred and could  no  
longer be used for cooking47#hgc7 ,some 
,maori chiefs1 like other  ,polynesians1
 object to go down into a ship's cabin  
from fear of people  passing over their 
heads47#hgd7 ,dire misfortune was       
thought by the ,maoris  to await those  
who entered a house where any article of
 animal food was  suspended over their  
heads4 8,a dead pigeon1 or a piece of   
pork hung from  the roof1 was a better  
protection from molestation than a      
sentinel407#hge7  ,if ,i am right1 the  
reason for the special objection to     
having animal food  over the head is the
 fear of bringing the sacred head into  
contact with  the spirit of the animal2 
just as the reason why the ,flamen      
,dialis might  not walk under a vine was
 the fear of bringing his sacred head   
into  contact with the spirit of the    

vine4 ,similarly ,king ,darius would not
 pass  through a gate over which there  
was a tomb1 because in doing so he would
  have had a corpse above his           
head47#hgf7 ,among the ,awuna tribes of 
the ,gold  ,coast1 ,west ,africa1 the   
worshippers of ,hebesio1 the god of     
thunder1  believe that their heads are  
sacred1 being associated in some        
mysterious  way with the presence of the
 protective spirit of their god1 which  
has  passed into them through this      
channel at baptism4 ,hence they         
carefully  guard their heads against    
injury1 especially against any wound    
that might  draw blood1 for they think  
that such a wound would entail the loss 
of  reason on the sufferer1 and that it 
would bring down the wrath of the       
thundering god and of his mouth-piece   
the fetish priest on the impious        
smiter47#hgg7           #f4 ,hair       
tabooed4      7,m#afa7 ,when the head   
was considered so sacred that it might  
not even be  touched without grave      

offence1 it is obvious that the cutting 
of the hair  must have been a delicate  
and difficult operation4 ,the           
difficulties and  dangers which1 on the 
primitive view1 beset the operation are 
of two  kinds4 ,there is first the      
danger of disturbing the spirit of the  
head1  which may be injured in the      
process and may revenge itself upon the 
person  who molests him4 ,secondly1     
there is the difficulty of disposing of 
the  shorn locks4 ,for the savage       
believes that the sympathetic connexion 
which  exists between himself and every 
part of his body continues to exist even
  after the physical connexion has been 
broken1 and that therefore he will      
suffer from any harm that may befall the
 severed parts of his body1 such  as the
 clippings of his hair or the parings of
 his nails4 ,accordingly he  takes care 
that these severed portions of himself  
shall not be left in  places where they 
might either be exposed to accidental   
injury or fall  into the hands of       

malicious persons who might work magic  
on them to his  detriment or death4     
,such dangers are common to all1 but    
sacred persons  have more to fear from  
them than ordinary people1 so the       
precautions taken  by them are          
proportionately stringent4 ,the simplest
 way of evading the  peril is not to cut
 the hair at all2 and this is the       
expedient adopted  where the risk is    
thought to be more than usually great4  
,the ,frankish  kings were never allowed
 to crop their hair2 from their         
childhood upwards  they had to keep it  
unshorn47#hgh7 ,to poll the long locks  
that floated on  their shoulders would  
have been to renounce their right to the
 throne4  ,when the wicked brothers     
,clotaire and ,childebert coveted the   
kingdom of  their dead brother          
,clodomir1 they inveigled into their    
power their little  nephews1 the two    
sons of ,clodomir2 and having done so1  
they sent a  messenger bearing scissors 
and a naked sword to the children's     

grandmother1 ,queen ,clotilde1 at       
,paris4 ,the envoy shewed the scissors  
and  the sword to ,clotilde1 and bade   
her choose whether the children should  
be  shorn and live or remain unshorn and
 die4 ,the proud queen replied that if  
her grandchildren were not to come to   
the throne she would rather see them    
dead than shorn4 ,and murdered they were
 by their ruthless uncle ,clotaire  with
 his own hand47#hgi7 ,the king of       
,ponape1 one of the ,caroline ,islands1 
must wear his hair long1 and so must his
 grandees47#hhj7 ,the hair of the       
,aztec priests hung down to their hams1 
so that the weight of it became  very   
troublesome2 for they might never poll  
it so long as they lived1 or  at least  
until they had been relieved of their   
office on the score of old  age4 ,they  
wore it braided in great tresses1 six   
fingers broad1 and tied  with           
cotton47#hha7 ,a ,haida medicine-man may
 neither clip nor comb his  tresses1 so 
they are always long and tangled47#hhb7 

,among the ,hos1 a negro  tribe of      
,togoland in ,west ,africa1 8there are  
priests on whose head no  razor may come
 during the whole of their lives4 ,the  
god who dwells in the  man forbids the  
cutting of his hair on pain of death4   
,if the hair is at  last too long1 the  
owner must pray to his god to allow him 
at least to  clip the tips of it4 ,the  
hair is in fact conceived as the seat   
and  lodging-place of his god1 so that  
were it shorn the god would lose his    
abode in the priest407#hhc7 ,a          
rain-maker at ,boroma1 on the lower     
,zambesi1  used to give out that he was 
possessed by two spirits1 one of a lion1
 the  other of a leopard1 and in the    
assemblies of the people he mimicked the
  roaring of these beasts4 ,in order    
that their spirits might not leave him1 
he never cut his hair nor drank         
alcohol47#hhd7 ,the ,masai clan of the  
,el  ,kiboron1 who are believed to      
possess the art of making rain1 may not 
pluck  out their beards1 because the    

loss of their beards would1 it is       
supposed1  entail the loss of their     
rain-making powers4 ,the head chief and 
the  sorcerers of the ,masai observe the
 same rule for a like reason3 they think
  that were they to pull out their      
beards1 their supernatural gifts would  
desert them47#hhe7 ,in central ,borneo  
the chiefs of a particular ,kayan       
family never allow their hair to be     
shorn47#hhf7 ,ancient ,indian law       
required that when a new king had       
performed the ceremony of consecration  
he might not shave his hair for a year1 
though he was allowed to crop it4       
,according to one account none of his   
subjects1 except a ,brahman1 might  have
 his hair cut during this period1 and   
even horses were left  unclipped47#hhg7 
,amongst the ,alfoors of ,celebes the   
,leleen or priest who  looks after the  
rice-fields may not shear his hair      
during the time that he  exercises his  
special functions1 that is from a month 
before the rice is  sown until it is    

housed47#hhh7 ,in ,usukuma1 a district  
to the south of ,lake  ,victoria        
,nyanza1 the people are forbidden to    
shave their heads till the  corn has    
been sown47#hhi7 ,men of the ,tsetsaut  
tribe in ,british ,columbia do  not cut 
their hair1 believing that if they cut  
it they would quickly grow  old47#hij7  
,in ,ceram men do not crop their hair3  
if married men did so1 they  would lose 
their wives2 if young men did so1 they  
would grow weak and  enervated47#hia7   
,in ,timorlaut married men may not poll 
their hair for the  same reason as in   
,ceram1 but widowers and men on a       
journey may do so after  offering a fowl
 or a pig in sacrifice47#hib7 ,malays of
 the ,peninsula are  forbidden to clip  
their hair during their wife's pregnancy
 and for forty  days after the child has
 been born2 and a similar abstention is 
said to  have been formerly incumbent on
 all persons prosecuting a journey or   
engaged in war47#hic7 ,elsewhere men    
travelling abroad have been in the      

habit of leaving their hair unshorn     
until their return4 ,the reason for     
this custom is probably the danger to   
which1 as we have seen1 a traveller  is 
believed to be exposed from the magic   
arts of the strangers amongst  whom he  
sojourns2 if they got possession of his 
shorn hair1 they might  work his        
destruction through it4 ,the ,egyptians 
on a journey kept their  hair uncut till
 they returned home47#hid7 8,at ,tif    
when a man returned from  a journey his 
first duty was to visit the ,rabba and  
poll his hair407#hie7  ,achilles kept   
unshorn his yellow hair1 because his    
father had vowed to  offer it to the    
,river ,sperchius if ever his son came  
home from the wars  beyond the          
sea47#hif7 ,formerly when ,dyak warriors
 returned with the heads  of their      
enemies1 each man cut off a lock from   
the front of his head and  threw it into
 the river as a mode of ending the taboo
 to which they had  been subjected      
during the expedition47#hig7 ,bechuanas 

after a battle had  their hair shorn by 
their mothers 8in order that new hair   
might grow1 and  that all which was old 
and polluted might disappear and be no  
more407#hih7    7,m#afb7 ,again1 men who
 have taken a vow of vengeance sometimes
 keep their  hair unshorn till they have
 fulfilled their vow4 ,thus of the      
,marquesans we  are told that           
8occasionally they have their head      
entirely shaved1 except  one lock on the
 crown1 which is worn loose or put up in
 a knot4 ,but the  latter mode of       
wearing the hair is only adopted by them
 when they have a  solemn vow1 as to    
revenge the death of some near relation1
 etc4 ,in such  case the lock is never  
cut off until they have fulfilled their 
promise407#hii7 ,a similar custom was   
sometimes observed by the ancient       
,germans2 among the ,chatti the young   
warriors never clipped their hair or    
their beard till they had slain an      
enemy47#ijj7 ,six thousand ,saxons once 
swore that they would not poll their    

hair nor shave their beards until  they 
had taken vengeance on their foes47#ija7
 ,on one occasion a ,hawaiian  taboo is 
said to have lasted thirty years1       
8during which the men were not  allowed 
to trim their beards1 etc407#ijb7 ,while
 his vow lasted1 a ,nazarite  might not 
have his hair cut3 8,all the days of the
 vow of his separation  there shall no  
razor come upon his head407#ijc7        
,possibly in this case there  was a     
special objection to touching the       
tabooed man's head with iron4 ,the      
,roman priests1 as we have seen1 were   
shorn with bronze knives4 ,the same     
feeling perhaps gave rise to the        
,european rule that a child's nails     
should  not be pared during the first   
year1 but that if it is absolutely      
necessary  to shorten them they should  
be bitten off by the mother or          
nurse47#ijd7 ,for  in all parts of the  
world a young child is believed to be   
especially  exposed to supernatural     
dangers1 and particular precautions are 

taken to  guard it against them2 in     
other words1 the child is under a number
 of  taboos1 of which the rule just     
mentioned is one4 8,among ,hindus the   
usual  custom seems to be that the nails
 of a first-born child are cut at the   
age  of six months4 ,with other children
 a year or two is allowed to            
elapse407#ije7 ,the ,slave1 ,hare1 and  
,dogrib ,indians of ,north-,west        
,america do  not pare the nails of      
female children till they are four years
 of  age47#ijf7 ,in ,uganda a child's   
hair may not be cut until the child has 
received a name4 ,should any of it be   
rubbed or plucked off accidentally1  it 
is refastened to the child's head with  
string or by being knotted to  the other
 hair47#ijg7 ,amongst the ,ewe negroes  
of the ,slave ,coast1 a mother          
sometimes vows a sacrifice to the fetish
 if her infant should live4 ,she  then  
leaves the child unshorn till its fourth
 or sixth year1 when she  fulfils her   
vow and has the child's hair cut by a   

priest47#ijh7 ,to this day  a ,syrian   
mother will sometimes1 like ,hannah1    
devote her little one to ,god4  ,when   
the child reaches a certain age1 its    
hair is cut and weighed1 and  money is  
paid in proportion to the weight4 ,if   
the boy thus dedicated is a  ,moslem1 he
 becomes in time a dervish2 if he is a  
,christian1 he becomes a  monk47#iji7   
,among the ,toradjas of central         
,celebes1 when a child's hair is  cut to
 rid it of vermin1 some locks are       
allowed to remain on the crown of  the  
head as a refuge for one of the child's 
souls4 ,otherwise the soul  would have  
no place in which to settle1 and the    
child would sicken47#iaj7  ,the         
,karo-,bataks of ,sumatra are much      
afraid of frightening away the soul     
7tndi7 of a child2 hence when they cut  
its hair1 they always leave a  patch    
unshorn1 to which the soul can retreat  
before the shears4 ,usually  this lock  
remains unshorn all through life1 or at 
least up till  manhood47#iaa7 ,in some  

parts of ,germany it is thought that if 
a child's  hair is combed in its first  
year the child will be unlucky27#iab7 or
 that  if a boy's hair is cut before his
 seventh year he will have no           
courage47#iac7           #g4 ,ceremonies
 at ,hair-cutting4      7,m#afc7 ,but   
when it becomes necessary to crop the   
hair1 measures are taken  to lessen the 
dangers which are supposed to attend the
 operation4 ,the  chief of ,namosi in   
,fiji always ate a man by way of        
precaution when he had  had his hair    
cut4 8,there was a certain clan that had
 to provide the  victim1 and they used  
to sit in solemn council among          
themselves to choose  him4 ,it was a    
sacrificial feast to avert evil from the
 chief407#iad7 ,this  remarkable custom 
has been described more fully by another
 observer4 ,the  old heathen temple at  
,namosi is called ,rukunitambua1 8and   
round about it  are hundreds of stones1 
each of which tells a fearful tale4 ,a  
subject  tribe1 whose town was some     

little distance from ,namosi1 had       
committed an  unpardonable offence1 and 
were condemned to a frightful doom4 ,the
  earth-mound on which their temple had 
stood was planted with the mountain     
ndalo 7arum71 and when the crop was     
ripe1 the poor wretches had to carry  it
 down to ,namosi1 and give at least one 
of their number to be killed and  eaten 
by the chief4 ,he used to take advantage
 of these occasions to have  his hair   
cut1 for the human sacrifice was        
supposed to avert all danger of         
witchcraft if any ill-wisher got hold of
 the cuttings of his hair1 human  hair  
being the most dangerous channel for the
 deadliest spells of the  sorcerers4    
,the stones round ,rukunitambua         
represented these and other  victims who
 had been killed and eaten at ,namosi4  
,each stone was the record  of a murder 
succeeded by a cannibal feast407#iae7   
,amongst the ,maoris many  spells were  
uttered at hair-cutting2 one1 for       
example1 was spoken to  consecrate the  

obsidian knife with which the hair was  
cut2 another was  pronounced to avert   
the thunder and lightning which         
hair-cutting was  believed to           
cause47#iaf7 8,he who has had his hair  
cut is in immediate  charge of the ,atua
 7spirit72 he is removed from the       
contact and society of  his family and  
his tribe2 he dare not touch his food   
himself2 it is put  into his mouth by   
another person2 nor can he for some days
 resume his  accustomed occupations or  
associate with his fellow-men407#iag7   
,the person  who cuts the hair is also  
tabooed2 his hands having been in       
contact with a  sacred head1 he may not 
touch food with them or engage in any   
other  employment2 he is fed by another 
person with food cooked over a sacred   
fire4 ,he cannot be released from the   
taboo before the following day1 when  he
 rubs his hands with potato or fern root
 which has been cooked on a  sacred     
fire2 and this food having been taken to
 the head of the family in  the female  

line and eaten by her1 his hands are    
freed from the taboo4 ,in  some parts of
 ,new ,zealand the most sacred day of   
the year was that  appointed for        
hair-cutting2 the people assembled in   
large numbers on that  day from all the 
neighbourhood47#iah7 ,sometimes a ,maori
 chief's hair was  shorn by his wife1   
who was then tabooed for a week as a    
consequence of  having touched his      
sacred locks47#iai7 ,it is an affair of 
state when the  king of ,cambodia's hair
 is cropped4 ,the priests place on the  
barber's  fingers certain old rings set 
with large stones1 which are supposed to
  contain spirits favourable to the     
kings1 and during the operation the     
,brahmans keep up a noisy music to drive
 away the evil spirits47#ibj7 ,the  hair
 and nails of the ,mikado could only be 
cut while he was asleep17#iba7  perhaps 
because his soul being then absent from 
his body1 there was less  chance of     
injuring it with the shears4    7,m#afd7
 ,from their earliest days little       

,siamese children have the crown of  the
 head clean shorn with the exception of 
a single small tuft of hair1  which is  
daily combed1 twisted1 oiled1 and tied  
in a little knot until the  day when it 
is finally removed with great pomp and  
ceremony4 ,the ceremony  of shaving the 
top-knot takes place before the child   
has reached puberty1  and great anxiety 
is felt at this time lest the kwun1 or  
guardian-spirit  who commonly resides in
 the body and especially the head of    
every  ,siamese17#ibb7 should be so     
disturbed by the tonsure as to depart   
and leave  the child a hopeless wreck   
for life4 ,great pains are therefore    
taken to  recall this mysterious being  
in case he should have fled1 and to fix 
him  securely in the child4 ,this is the
 object of an elaborate ceremony        
performed on the afternoon of the day   
when the top-knot has been cut4 ,a      
miniature pagoda is erected1 and on it  
are placed several kinds of food  known 
to be favourites of the spirit4 ,when   

the kwun has arrived and is  feasting on
 these dainties1 he is caught and held  
fast under a cloth  thrown over the     
food4 ,the child is now placed near the 
pagoda1 and all the  family and friends 
form a circle1 with the child1 the      
captured spirit1 and  the ,brahman      
priests in the middle4 ,hereupon the    
priests address the  spirit1 earnestly  
entreating him to enter into the child4 
,they amuse him  with tales1 and coax   
and wheedle him with flattery1 jest1 and
 song2 the  gongs ring out their        
loudest2 the people cheer and only a    
kwun of the  sourest and most obdurate  
disposition could resist the combined   
appeal4  ,the last sentences of the     
formal invocation run as follows3       
8,benignant  kwun6 ,thou fickle being   
who art wont to wander and dally about6 
,from the  moment that the child was    
conceived in the womb1 thou hast enjoyed
 every  pleasure1 until ten 7lunar7     
months having elapsed and the time of   
delivery  arrived1 thou hast suffered   

and run the risk of perishing by being  
born  alive into the world4 ,gracious   
kwun6 thou wast at that time so tender1 
delicate1 and wavering as to cause great
 anxiety concerning thy fate2 thou  was 
exactly like a child1 youthful1         
innocent1 and inexperienced4 ,the least 
trifle frightened thee and made thee    
shudder4 ,in thy infantile playfulness  
thou wast wont to frolic and wander to  
no purpose4 ,as thou didst commence  to 
learn to sit1 and1 unassisted1 to crawl 
totteringly on all fours1 thou  wast    
ever falling flat on thy face or on thy 
back4 ,as thou didst grow up  in years  
and couldst move thy steps firmly1 thou 
didst begin to run and  sport           
thoughtlessly and rashly all round the  
rooms1 the terrace1 and  bridging planks
 of travelling boat or floating house1  
and at times thou  didst fall into the  
stream1 creek1 or pond1 among the       
floating  water-weeds1 to the utter     
dismay of those to whom thy existence   
was most  dear4 ,o gentle kwun1 come    

into thy corporeal abode2 do not delay  
this  auspicious rite4 ,thou art now    
full-grown and dost form everybody's    
delight  and admiration4 ,let all the   
tiny particles of kwun that have fallen 
on  land or water assemble and take     
permanent abode in this darling little  
child4 ,let them all hurry to the site  
of this auspicious ceremony and  admire 
the magnificent preparations made for   
them in this hall40 ,the  brocaded cloth
 from the pagoda1 under which lurks the 
captive spirit1 is  now rolled up       
tightly and handed to the child1 who is 
told to clasp it  firmly to his breast  
and not let the kwun escape4 ,further1  
the child  drinks the milk of the       
coco-nuts which had been offered to the 
spirit1 and  by thus absorbing the food 
of the kwun ensures the presence of that
  precious spirit in his body4 ,a magic 
cord is tied round his wrist to keep    
off the wicked spirits who would lure   
the kwun away from home2 and for  three 
nights he sleeps with the embroidered   

cloth from the pagoda fast  clasped in  
his arms47#ibc7           #h4 ,disposal 
of ,cut ,hair and ,nails4      7,m#afe7 
,but even when the hair and nails have  
been safely cut1 there  remains the     
difficulty of disposing of them1 for    
their owner believes  himself liable to 
suffer from any harm that may befall    
them4 ,the notion  that a man may be    
bewitched by means of the clippings of  
his hair1 the  parings of his nails1 or 
any other severed portion of his person 
is almost  world-wide17#ibd7 and        
attested by evidence too ample1 too     
familiar1 and too  tedious in its       
uniformity to be here analysed at       
length4 ,the general idea  on which the 
superstition rests is that of the       
sympathetic connexion  supposed to      
persist between a person and everything 
that has once been  part of his body or 
in any way closely related to him4 ,a   
very few examples  must suffice4 ,they  
belong to that branch of sympathetic    
magic which may be  called              

contagious47#ibe7 ,thus1 when the       
,chilote ,indians1 inhabiting the  wild1
 deeply indented coasts and dark        
rain-beaten forests of southern  ,chili1
 get possession of the hair of an enemy1
 they drop it from a high  tree or tie  
it to a piece of seaweed and fling it   
into the surf2 for they  think that the 
shock of the fall1 or the blows of the  
waves as the tress  is tossed to and fro
 on the heaving billows1 will be        
transmitted through  the hair to the    
person from whose head it was cut47#ibf7
 ,dread of sorcery1  we are told1 formed
 one of the most salient characteristics
 of the  ,marquesan islanders in the old
 days4 ,the sorcerer took some of the   
hair1  spittle1 or other bodily refuse  
of the man he wished to injure1 wrapped 
it  up in a leaf1 and placed the packet 
in a bag woven of threads or fibres1    
which were knotted in an intricate way4 
,the whole was then buried with  certain
 rites1 and thereupon the victim wasted 
away of a languishing  sickness which   

lasted twenty days4 ,his life1 however1 
might be saved by  discovering and      
digging up the buried hair1 spittle1 or 
what not2 for as  soon as this was done 
the power of the charm ceased47#ibg7 ,a 
,marquesan  chief told ,lieutenant      
,gamble that he was extremely ill1 the  
,happah tribe  having stolen a lock of  
his hair and buried it in a plantain    
leaf for the  purpose of taking his     
life4 ,lieutenant ,gamble argued with   
him1 but in  vain2 die he must unless   
the hair and the plantain leaf were     
brought back  to him2 and to obtain them
 he had offered the ,happahs the greater
 part of  his property4 ,he complained  
of excessive pain in the head1 breast1  
and  sides47#ibh7 ,a ,maori sorcerer    
intent on bewitching somebody sought to 
get a  tress of his victim's hair1 the  
parings of his nails1 some of his       
spittle1  or a shred of his garment4    
,having obtained the object1 whatever it
 was1 he  chanted certain spells and    
curses over it in a falsetto voice and  

buried  it in the ground4 ,as the thing 
decayed1 the person to whom it had      
belonged  was supposed to waste         
away47#ibi7 ,again1 an ,australian girl1
 sick of a  fever1 laid the blame of her
 illness on a young man who had come    
behind  her and cut off a lock of her   
hair2 she was sure he had buried it and 
that  it was rotting4 8,her hair10 she  
said1 8was rotting somewhere1 and her   
,marm-bu-la 7kidney fat7 was wasting    
away1 and when her hair had  completely 
rotted1 she would die407#icj7 ,when an  
,australian blackfellow  wishes to get  
rid of his wife1 he cuts off a lock of  
her hair in her  sleep1 ties it to his  
spear-thrower1 and goes with it to a    
neighbouring  tribe1 where he gives it  
to a friend4 ,his friend sticks the     
spear-thrower  up every night before the
 camp fire1 and when it falls down it is
 a sign  that the wife is dead47#ica7   
,the way in which the charm operates was
  explained to ,dr4 ,howitt by a        
,wirajuri man4 8,you see10 he said1     

8when a  blackfellow doctor gets hold of
 something belonging to a man and roasts
 it  with things1 and sings over it1 the
 fire catches hold of the smell of the  
man1 and that settles the poor          
fellow407#icb7 ,a slightly different    
form of  the charm as practised in      
,australia is to fasten the enemy's hair
 with wax  to the pinion bone of a hawk1
 and set the bone in a small circle of  
fire4  ,according as the sorcerer       
desires the death or only the sickness  
of his  victim he leaves the bone in the
 midst of the fire or removes it and    
lays  it in the sun4 ,when he thinks he 
has done his enemy enough harm1 he      
places  the bone in water1 which ends   
the enchantment47#icc7 ,lucian describes
 how a  ,syrian witch professed to bring
 back a faithless lover to his forsaken 
fair one by means of a lock of his hair1
 his shoes1 his garments1 or  something 
of that sort4 ,she hung the hair1 or    
whatever it was1 on a peg  and fumigated
 it with brimstone1 sprinkling salt on  

the fire and  mentioning the names of   
the lover and his lass4 ,then she drew a
 magic  wheel from her bosom and set it 
spinning1 while she gabbled a spell full
  of barbarous and fearsome words4 ,this
 soon brought the false lover back to   
the feet of his charmer47#icd7 ,apuleius
 tells how an amorous ,thessalian  witch
 essayed to win the affections of a     
handsome ,boeotian youth by  similar    
means4 ,as darkness fell she mounted the
 roof1 and there1  surrounded by a      
hellish array of dead men's bones1 she  
knotted the severed  tresses of auburn  
hair and threw them on the glowing      
embers of a perfumed  fire4 ,but her    
cunning handmaid had outwitted her2 the 
hair was only goat's  hair2 and all her 
enchantments ended in dismal and        
ludicrous failure47#ice7    7,m#aff7    
,the ,huzuls of the ,carpathians imagine
 that if mice get a person's  shorn hair
 and make a nest of it1 the person will 
suffer from headache or  even become    
idiotic47#icf7 ,similarly in ,germany it

 is a common notion that  if birds find 
a person's cut hair1 and build their    
nests with it1 the  person will suffer  
from headache27#icg7 sometimes it is    
thought that he  will have an eruption  
on the head47#ich7 ,the same            
superstition prevails1 or  used to      
prevail1 in ,west ,sussex4 8,i knew how 
it would be10 exclaimed a  maidservant  
one day1 8when ,i saw that bird fly off 
with a bit of my hair  in its beak that 
blew out of the window this morning when
 ,i was dressing2  ,i knew ,i should    
have a clapping headache1 and so ,i     
have407#ici7 ,in like  manner the       
,scottish ,highlanders believe that if  
cut or loose hair is  allowed to blow   
away with the wind and it passes over an
 empty nest1 or a  bird takes it to its 
nest1 the head from which it came will  
ache47#idj7 ,the  ,todas of southern    
,india hide their clipped hair in bushes
 or hollows in  the rocks1 in order that
 it may not be found by crows1 and they 
bury the  parings of their nails lest   

they should be eaten by buffaloes1 with 
whom1  it is believed1 they would       
disagree47#ida7    7,m#afg7 ,again it is
 thought that cut or combed-out hair may
 disturb the  weather by producing rain 
and hail1 thunder and lightning4 ,we    
have seen  that in ,new ,zealand a spell
 was uttered at hair-cutting to avert   
thunder  and lightning4 ,in the ,tyrol1 
witches are supposed to use cut or      
combed-out  hair to make hailstones or  
thunderstorms with47#idb7 ,thlinkeet    
,indians have  been known to attribute  
stormy weather to the rash act of a girl
 who had  combed her hair outside of the
 house47#idc7 ,the ,romans seem to have 
held  similar views1 for it was a maxim 
with them that no one on shipboard      
should cut his hair or nails except in a
 storm17#idd7 that is1 when the         
mischief was already done4 ,in the      
,highlands of ,scotland it is said that 
no  sister should comb her hair at night
 if she have a brother at sea47#ide7 ,in
  ,west ,africa1 when the ,mani of      

,chitombe or ,jumba died1 the people    
used to  run in crowds to the corpse and
 tear out his hair1 teeth1 and nails1   
which  they kept as a rain-charm1       
believing that otherwise no rain would  
fall4  ,the ,makoko of the ,anzikos     
begged the missionaries to give him half
 their  beards as a rain-charm47#idf7   
,when ,du ,chaillu had his hair cut     
among the  ,ashira of ,west ,africa1 the
 people scuffled and fought for the     
clippings of  his hair1 even the aged   
king himself taking part in the         
scrimmage4 ,every  one who succeeded in 
getting some of the hairs wrapped them  
up carefully  and went off in triumph4  
,when the traveller1 who was regarded as
 a spirit  by these simple-minded folk1 
asked the king what use the clippings   
could  be to him1 his sable majesty     
replied1 8,oh1 spirit6 these hairs are  
very  precious2 we shall make mondas    
7fetiches7 of them1 and they will bring 
other white men to us1 and bring us     
great good luck and riches4 ,since you  

have come to us1 oh spirit6 we have     
wished to have some of your hair1 but   
did not dare to ask for it1 not knowing 
that it could be cut407#idg7 ,the       
,wabondei of eastern ,africa preserve   
the hair and nails of their dead  chiefs
 and use them both for the making of    
rain and the healing of the  sick47#idh7
 ,the hair1 beard1 and nails of their   
deceased chiefs are the  most sacred    
possession1 the most precious treasure  
of the ,baronga of  south-eastern       
,africa4 ,preserved in pellets of       
cow-dung wrapt round with  leathern     
thongs1 they are kept in a special hut  
under the charge of a high  priest1 who 
offers sacrifices and prayers at certain
 seasons1 and has to  observe strict    
continence for a month before he handles
 these holy relics  in the offices of   
religion4 ,a terrible drought was once  
the result of this  palladium falling   
into the hands of the enemy47#idi7 ,in  
some ,victorian  tribes the sorcerer    
used to burn human hair in time of      

drought2 it was  never burned at other  
times for fear of causing a deluge of   
rain4 ,also  when the river was low1 the
 sorcerer would place human hair in the 
stream  to increase the supply of       
water47#iej7    7,m#afh7 ,if cut hair   
and nails remain in sympathetic         
connexion with the  person from whose   
body they have been severed1 it is clear
 that they can  be used as hostages for 
his good behaviour by any one who may   
chance to  possess them2 for on the     
principles of contagious magic he has   
only to  injure the hair or nails in    
order to hurt simultaneously their      
original  owner4 ,hence when the ,nandi 
have taken a prisoner they shave his    
head and  keep the shorn hair as a      
surety that he will not attempt to      
escape2 but  when the captive is        
ransomed1 they return his shorn hair    
with him to his  own people47#iea7 ,for 
a similar reason1 perhaps1 when the     
,tiaha1 an ,arab  tribe of ,moab1 have  
taken a prisoner whom they do not wish  

to put to  death1 they shave one corner 
of his head above his temples and let   
him go4  ,so1 too1 an ,arab of ,moab who
 pardons a murderer will sometimes cut  
off the  man's hair and shave his chin  
before releasing him4 ,again1 when two  
,moabite ,arabs had got hold of a       
traitor who had revealed their plan of  
campaign to the enemy1 they contented   
themselves with shaving completely  one 
side of his head and his moustache on   
the other1 after which they set  him at 
liberty47#ieb7 ,we can now1 perhaps1    
understand why ,hanun ,king of  ,ammon  
shaved off one-half of the beards of    
,king ,david's messengers and cut  off  
half their garments before he sent them 
back to their master47#iec7 ,his        
intention1 we may conjecture1 was not   
simply to put a gross affront on the    
envoys4 ,he distrusted the ambitious    
designs of ,king ,david and wished to   
have some guarantee of the maintenance  
of peace and friendly relations  between
 the two countries4 ,that guarantee he  

may have imagined that he  possessed in 
half of the beards and garments of the  
ambassadors2 and if  that was so1 we may
 suppose that when the indignant ,david 
set the army of  ,israel in motion      
against ,ammon1 and the fords of ,jordan
 were alive with  the passage of his    
troops1 the wizards of ,ammon were busy 
in the strong  keep of ,rabbah muttering
 their weird spells and performing their
 quaint  enchantments over the shorn    
hair and severed skirts in order to     
dispel the  thundercloud of war that was
 gathering black about their country4   
,vain  hopes6 ,the city fell1 and from  
the gates the sad inhabitants trooped   
forth  in thousands to be laid in long  
lines on the ground and sawed asunder or
  ripped up with harrows or to walk into
 the red glow of the burning brick      
kilns47#ied7 ,again1 the parings of     
nails may serve the same purpose as the 
clippings of hair2 they too may be      
treated as bail for the good behaviour  
of the persons from whose fingers they  

have been cut4 ,it is apparently on     
this principle that when the ,ba-yaka of
 the ,congo valley cement a peace1  the 
chiefs of the two tribes meet and eat a 
cake which contains some of  their      
nail-parings as a pledge of the         
maintenance of the treaty4 ,they        
believe that he who breaks an engagement
 contracted in this solemn manner  will 
die47#iee7 ,each of the high contracting
 parties has in fact given  hostages to 
fortune in the shape of the nail-parings
 which are lodged in  the other man's   
stomach4    7,m#afi7 ,to preserve the   
cut hair and nails from injury and from 
the  dangerous uses to which they may be
 put by sorcerers1 it is necessary to   
deposit them in some safe place4 ,hence 
the natives of the ,maldives  carefully 
keep the cuttings of their hair and     
nails and bury them1 with a  little     
water1 in the cemeteries2 8for they     
would not for the world tread  upon them
 nor cast them in the fire1 for they say
 that they are part of  their body1 and 

demand burial as it does2 and1 indeed1  
they fold them  neatly in cotton2 and   
most of them like to be shaved at the   
gates of  temples and mosques407#ief7   
,in ,new ,zealand the severed hair was  
deposited  on some sacred spot of ground
 8to protect it from being touched      
accidentally or designedly by any       
one407#ieg7 ,the shorn locks of a chief 
were gathered with much care and placed 
in an adjoining cemetery47#ieh7 ,the    
,tahitians buried the cuttings of their 
hair at the temples47#iei7 ,in the      
streets of ,soku1 ,west ,africa1 a      
modern traveller observed cairns of     
large  stones piled against walls with  
tufts of human hair inserted in the     
crevices4 ,on asking the meaning of     
this1 he was told that when any native  
of the place polled his hair he         
carefully gathered up the clippings and 
deposited them in one of these cairns1  
all of which were sacred to the  fetish 
and therefore inviolable4 ,these cairns 
of sacred stones1 he further  learned1  

were simply a precaution against        
witchcraft1 for if a man were  not thus 
careful in disposing of his hair1 some  
of it might fall into the  hands of his 
enemies1 who would1 by means of it1 be  
able to cast spells  over him and so    
compass his destruction47#ifj7 ,when the
 top-knot of a  ,siamese child has been 
cut with great ceremony1 the short hairs
 are put  into a little vessel made of  
plantain leaves and set adrift on the   
nearest  river or canal4 ,as they float 
away1 all that was wrong or harmful in  
the  child's disposition is believed to 
depart with them4 ,the long hairs are   
kept till the child makes a pilgrimage  
to the holy ,footprint of ,buddha on    
the sacred hill at ,prabat4 ,they are   
then presented to the priests1 who are  
supposed to make them into brushes with 
which they sweep the ,footprint2  but in
 fact so much hair is thus offered every
 year that the priests  cannot use it   
all1 so they quietly burn the           
superfluity as soon as the  pilgrims'   

backs are turned47#ifa7 ,the cut hair   
and nails of the ,flamen  ,dialis were  
buried under a lucky tree47#ifb7 ,the   
shorn tresses of the  ,vestal virgins   
were hung on an ancient                 
lotus-tree47#ifc7 ,in ,morocco women    
often hang their cut hair on a tree that
 grows on or near the grave of a        
wonder-working saint2 for they think    
thus to rid themselves of headache or   
to guard against it47#ifd7 ,in ,germany 
the clippings of hair used often to  be 
buried under an elder-bush47#ife7 ,in   
,oldenburg cut hair and nails are  wrapt
 in a cloth which is deposited in a hole
 in an elder-tree three days  before the
 new moon2 the hole is then plugged     
up47#iff7 ,in the ,west of              
,northumberland it is thought that if   
the first parings of a child's nails    
are buried under an ash-tree1 the child 
will turn out a fine singer47#ifg7  ,in 
,amboyna1 before a child may taste      
sago-pap for the first time1 the  father
 cuts off a lock of the infant's hair1  

which he buries under a                 
sago-palm47#ifh7 ,in the ,aru ,islands1 
when a child is able to run alone1 a    
female relation shears a lock of its    
hair and deposits it on a               
banana-tree47#ifi7 ,in the island of    
,rotti it is thought that the first hair
  which a child gets is not his own1 and
 that1 if it is not cut off1 it will    
make him weak and ill4 ,hence1 when the 
child is about a month old1 his  hair is
 polled with much ceremony4 ,as each of 
the friends who are invited  to the     
ceremony enters the house he goes up to 
the child1 snips off a  little of its   
hair and drops it into a coco-nut shell 
full of water4  ,afterwards the father  
or another relation takes the hair and  
packs it into  a little bag made of     
leaves1 which he fastens to the top of a
 palm-tree4  ,then he gives the leaves  
of the palm a good shaking1 climbs down1
 and goes  home without speaking to any 
one47#igj7 ,indians of the ,yukon       
territory1  ,alaska1 do not throw away  

their cut hair and nails1 but tie them  
up in  little bundles and place them in 
the crotches of trees or wherever they  
are not likely to be disturbed by       
beasts4 ,for 8they have a superstition  
that disease will follow the disturbance
 of such remains by animals407#iga7     
7,m#agj7 ,often the clipped hair and    
nails are stowed away in any secret     
place1 not necessarily in a temple or   
cemetery or at a tree1 as in the  cases 
already mentioned4 ,thus in ,swabia you 
are recommended to deposit  your clipped
 hair in some spot where neither sun nor
 moon can shine on it1  for example in  
the earth or under a stone47#igb7 ,in   
,danzig it is buried in  a bag under the
 threshold47#igc7 ,in ,ugi1 one of the  
,solomon ,islands1 men  bury their hair 
lest it should fall into the hands of an
 enemy who would  make magic with it and
 so bring sickness or calamity on       
them47#igd7 ,the  same fear seems to be 
general in ,melanesia1 and has led to a 
regular  practice of hiding cut hair and

 nails47#ige7 ,in ,fiji1 the shorn hair 
is  concealed in the thatch of the      
house47#igf7 ,most ,burmese and ,shans  
tie the  combings of their hair and the 
parings of their nails to a stone and   
sink  them in deep water or bury them in
 the ground47#igg7 ,the ,zend-,avesta   
directs that the clippings of hair and  
the parings of nails shall be  placed in
 separate holes1 and that three1 six1 or
 nine furrows shall be  drawn round each
 hole with a metal knife47#igh7 ,in the 
,grihya-,stras it  is provided that the 
hair cut from a child's head at the end 
of the first1  third1 fifth1 or seventh 
year shall be buried in the earth at a  
place  covered with grass or in the     
neighbourhood of water47#igi7 ,at the   
end of  the period of his studentship a 
,brahman has his hair shaved and his    
nails  cut2 and a person who is kindly  
disposed to him gathers the shorn hair  
and  the clipped nails1 puts them in a  
lump of bull's dung1 and buries them in 
a cow-stable or near an adumbara tree or

 in a clump of darbha grass1  with the  
words1 8,thus ,i hide the sins of       
,so-and-so407#ihj7 ,the ,madi or ,moru  
tribe of central ,africa bury the       
parings of their nails in the           
ground47#iha7 ,in ,uganda grown people  
throw away the clippings of their  hair1
 but carefully bury the parings of their
 nails47#ihb7 ,the ,a-lur are  careful  
to collect and bury both their hair and 
nails in safe places47#ihc7  ,the same  
practice prevails among many tribes of  
,south ,africa1 from a fear  lest       
wizards should get hold of the severed  
particles and work evil with            
them47#ihd7 ,the ,caffres carry still   
further this dread of allowing any      
portion of themselves to fall into the  
hands of an enemy2 for not only do  they
 bury their cut hair and nails in a     
secret spot1 but when one of them       
cleans the head of another he preserves 
the vermin which he catches1  8carefully
 delivering them to the person to whom  
they originally  appertained1 supposing1

 according to their theory1 that as they
 derived  their support from the blood  
of the man from whom they were taken1   
should  they be killed by another1 the  
blood of his neighbour would be in his  
possession1 thus placing in his hands   
the power of some superhuman            
influence407#ihe7 ,amongst the ,wanyoro 
of central ,africa all cuttings of the  
hair and nails are carefully stored     
under the bed and afterwards strewed    
about among the tall grass47#ihf7       
,similarly the ,wahoko of central       
,africa  take pains to collect their cut
 hair and nails and scatter them in the 
forest47#ihg7 ,the ,asa1 a branch of the
 ,masai1 hide the clippings of their    
hair and the parings of their nails or  
throw them away far from the kraal1     
lest a sorcerer should get hold of them 
and make their original owners ill  by  
his magic47#ihh7 ,in ,north ,guinea the 
parings of the finger-nails and the     
shorn locks of the head are scrupulously
 concealed1 lest they be converted  into

 a charm for the destruction of the     
person to whom they belong47#ihi7  ,for 
the same reason the clipped hair and    
nail-parings of chiefs in  ,southern    
,nigeria are secretly buried47#iij7     
,among the ,thompson ,indians of        
,british ,columbia loose hair was       
buried1 hidden1 or thrown into the      
water1  because1 if an enemy got hold of
 it1 he might bewitch the owner47#iia7  
,in  ,bolang ,mongondo1 a district of   
western ,celebes1 the first hair cut    
from a  child's head is kept in a young 
coco-nut1 which is commonly hung on the 
front of the house1 under the           
roof47#iib7 ,to spit upon the hair      
before  throwing it away is thought in  
some parts of ,europe to be a sufficient
  safeguard against its use by          
witches47#iic7 ,spitting as a protective
 charm  is well known47#iid7    7,m#aga7
 ,sometimes the severed hair and nails  
are preserved1 not to prevent  them from
 falling into the hands of a magician1  
but that the owner may  have them at the

 resurrection of the body1 to which some
 races look  forward4 ,thus the ,incas  
of ,peru 8took extreme care to preserve 
the  nail-parings and the hairs that    
were shorn off or torn out with a comb2 
placing them in holes or niches in the  
walls2 and if they fell out1 any  other 
,indian that saw them picked them up and
 put them in their places  again4 ,i    
very often asked different ,indians1 at 
various times1 why they  did this1 in   
order to see what they would say1 and   
they all replied in the  same words     
saying1 #8,know that all persons who are
 born must return to  life' 7they have  
no word to express resuscitation71 #8and
 the souls must  rise out of their tombs
 with all that belonged to their bodies4
 ,we1  therefore1 in order that we may  
not have to search for our hair and     
nails  at a time when there will be much
 hurry and confusion1 place them in one 
place1 that they may be brought together
 more conveniently1 and1 whenever  it is
 possible1 we are also careful to spit  

in one place4' 07#iie7 ,in ,chili  this 
custom of stuffing the shorn hair into  
holes in the wall is still  observed1 it
 being thought the height of imprudence 
to throw the hair  away47#iif7          
,similarly the ,turks never throw away  
the parings of their  nails1 but        
carefully stow them in cracks of the    
walls or of the boards1 in  the belief  
that they will be needed at the         
resurrection47#iig7 ,the  ,armenians do 
not throw away their cut hair and nails 
and extracted teeth1  but hide them in  
places that are esteemed holy1 such as a
 crack in the  church wall1 a pillar of 
the house1 or a hollow tree4 ,they think
 that all  these severed portions of    
themselves will be wanted at the        
resurrection1  and that he who has not  
stowed them away in a safe place will   
have to hunt  about for them on the     
great day47#iih7 ,with the same         
intention the  ,macedonians bury the    
parings of their nails in a hole17#iii7 
and devout  ,moslems in ,morocco hide   

them in a secret place47#ajjj7          
,similarly the ,arabs  of ,moab bestow  
the parings of their nails in the       
crannies of walls1 where  they are      
sanguine enough to expect to find them  
when they appear before  their          
,maker47#ajja7 ,some of the ,esthonians 
keep the parings of their finger  and   
toe nails in their bosom1 in order to   
have them at hand when they are  asked  
for them at the day of judgment47#ajjb7 
,in a like spirit peasants of  the      
,vosges will sometimes bury their       
extracted teeth secretly1 marking the   
spot well so that they may be able to   
walk straight to it on the  resurrection
 day47#ajjc7 ,in the village of         
,drumconrath1 near ,abbeyleix1 in       
,ireland1 there used to be some old     
women who1 having ascertained from      
,scripture that the hairs of their heads
 were all numbered by the ,almighty1    
expected to have to account for them at 
the day of judgment4 ,in order to  be   
able to do so they stuffed the severed  

hair away in the thatch of their        
cottages47#ajjd7 ,in ,abyssinia men who 
have had their hands or feet cut off    
are careful to dry the severed limbs    
over a fire and preserve them in  butter
 for the purpose of being buried with   
them in the grave4 ,thus they  expect to
 get up with all their limbs complete at
 the general  rising47#ajje7 ,the pains 
taken by the ,chinese to preserve       
corpses entire  and free from decay     
seems to rest on a firm belief in the   
resurrection of  the dead2 hence it is  
natural to find their ancient books     
laying down a  rule that the hair1      
nails1 and teeth which have fallen out  
during life  should be buried with the  
dead in the coffin1 or at least in the  
grave47#ajjf7 ,the ,fors of central     
,africa object to cut any one else's    
nails1 for should the part cut off be   
lost and not delivered into its  owner's
 hands1 it will have to be made up to   
him somehow or other after  death4 ,the 
parings are buried in the ground47#ajjg7

    7,m#agb7 ,some people burn their    
loose hair to save it from falling into 
the  hands of sorcerers4 ,this is done  
by the ,patagonians and some of the     
,victorian tribes47#ajjh7 ,in the ,upper
 ,vosges they say that you should never 
leave the clippings of your hair and    
nails lying about1 but burn them to     
hinder the sorcerers from using them    
against you47#ajji7 ,for the same       
reason ,italian women either burn their 
loose hairs or throw them into a  place 
where no one is likely to look for      
them47#ajaj7 ,the almost universal      
dread of witchcraft induces the ,west   
,african negroes1 the ,makololo of      
,south ,africa1 and the ,tahitians to   
burn or bury their shorn hair47#ajaa7   
,for the same reason the natives of     
,uap1 one of the ,caroline ,islands1    
either burn or throw into the sea the   
clippings of their hair and the  parings
 of their nails47#ajab7 ,one of the     
pygmies who roam through the  gloomy    
depths of the vast central ,african     

forests has been seen to collect        
carefully the clippings of his hair in a
 packet of banana leaves and keep  them 
till next morning1 when1 the camp       
breaking up for the day's march1 he     
threw them into the hot ashes of the    
abandoned fire47#ajac7 ,australian      
aborigines of the ,proserpine ,river1 in
 ,queensland1 burn a woman's cut hair   
to prevent it from getting into a man's 
bag2 for if it did1 the woman  would    
fall ill47#ajad7 ,when an ,english      
officer had cut off a lock of hair  of a
 ,fuegian woman1 the men of her party   
were angry1 and one of them1  taking the
 lock away1 threw half of it into the   
fire and swallowed the  rest4           
8,immediately afterwards1 placing his   
hands to the fire1 as if to  warm them1 
and looking upwards1 he uttered a few   
words1 apparently of  invocation3 then1 
looking at us1 pointed upwards1 and     
exclaimed1 with a  tone and gesture of  
explanation1 #8,pecheray1 ,pecheray4'   
,after which they  cut off some hair    

from several of the officers who were   
present1 and  repeated a similar        
ceremony407#ajae7 ,the ,thompson        
,indians used to burn the  parings of   
their nails1 because if an enemy got    
possession of the parings  he might     
bewitch the person to whom they         
belonged47#ajaf7 ,in the ,tyrol many    
people burn their hair lest the witches 
should use it to raise  thunderstorms2  
others burn or bury it to prevent the   
birds from lining  their nests with it1 
which would cause the heads from which  
the hair came  to ache47#ajag7 ,cut and 
combed-out hair is burned in ,pomerania 
and  sometimes in ,belgium47#ajah7 ,in  
,norway the parings of nails are either 
burned or buried1 lest the elves or the 
,finns should find them and make  them  
into bullets wherewith to shoot the     
cattle47#ajai7 ,in ,corea all the       
clippings and combings of the hair of a 
whole family are carefully  preserved   
throughout the year and then burned in  
potsherds outside the  house on the     

evening of ,new ,year's ,day4 ,at such  
seasons the streets of  ,seoul1 the     
capital1 present a weird spectacle4     
,they are for the most part  silent and 
deserted1 sometimes muffled deep in     
snow2 but through the dusk  of twilight 
red lights glimmer at every door1 where 
little groups are busy  tending tiny    
fires whose flickering flames cast a    
ruddy fitful glow on the  moving        
figures4 ,the burning of the hair in    
these fires is thought to  exclude      
demons from the house for a year2 but   
coupled with this belief may  well be1  
or once have been1 a wish to put these  
relics out of the reach of  witches and 
wizards47#ajbj7    7,m#agc7 ,this       
destruction of the hair and nails       
plainly involves an  inconsistency of   
thought4 ,the object of the destruction 
is avowedly to  prevent these severed   
portions of the body from being used by 
sorcerers4  ,but the possibility of     
their being so used depends upon the    
supposed  sympathetic connexion between 

them and the man from whom they were    
severed4 ,and if this sympathetic       
connexion still exists1 clearly these   
severed portions cannot be destroyed    
without injury to the man4    7,m#agd7  
,before leaving this subject1 on which  
,i have perhaps dwelt too  long1 it may 
be well to call attention to the motive 
assigned for cutting  a young child's   
hair in ,rotti47#ajba7 ,in that island  
the first hair is  regarded as a danger 
to the child1 and its removal is        
intended to avert  the danger4 ,the     
reason of this may be that as a young   
child is almost  universally supposed to
 be in a tabooed or dangerous state1 it 
is  necessary1 in removing the taboo1 to
 remove also the separable parts of  the
 child's body because they are infected1
 so to say1 by the virus of  taboo and  
as such are dangerous4 ,the cutting of  
the child's hair would  thus be exactly 
parallel to the destruction of the      
vessels which have been  used by a      
tabooed person47#ajbb7 ,this view is    

borne out by a practice1  observed by   
some ,australians1 of burning off part  
of a woman's hair after  childbirth as  
well as burning every vessel which has  
been used by her  during her            
seclusion47#ajbc7 ,here the burning of  
the woman's hair seems  plainly intended
 to serve the same purpose as the       
burning of the vessels  used by her2 and
 as the vessels are burned because they 
are believed to be  tainted with a      
dangerous infection1 so1 we must        
suppose1 is also the hair4  ,similarly  
among the ,latuka of central ,africa1 a 
woman is secluded for  fourteen days    
after the birth of her child1 and at the
 end of her  seclusion her hair is      
shaved off and burnt47#ajbd7 ,again1 we 
have seen that  girls at puberty are    
strongly infected with taboo2 hence it  
is not  surprising to find that the     
,ticunas of ,brazil tear out all the    
hair of  girls at that period47#ajbe7   
,once more1 the father of twins in      
,uganda is  tabooed for some time after 

the birth of the children1 and during   
that  time he may not dress his hair nor
 cut his finger nails4 ,this state of   
taboo lasts until the next war breaks   
out4 ,when the army is under orders  to 
march1 the father of twins has the whole
 of his body shaved and his  nails cut4 
,the shorn hair and the cut nails are   
then tied up in a ball1  which the man  
takes with him to the war1 together with
 the bark cloth he  wore at the         
ceremonial dances after the birth of the
 twins4 ,when he has  killed a foe1 he  
crams the ball into the dead man's      
mouth1 ties the bark  cloth round the   
neck of the corpse1 and leaves them     
there on the  battlefield47#ajbf7 ,the  
ceremony appears to be intended to rid  
the man of  the taint of taboo which may
 be supposed to adhere to his hair1     
nails1 and  the garment he wore4 ,hence 
we can understand the importance        
attached by  many peoples to the first  
cutting of a child's hair and the       
elaborate  ceremonies by which the      

operation is accompanied47#ajbg7 ,again1
 we can  understand why a man should    
poll his head after a journey47#ajbh7   
,for we  have seen that a traveller is  
often believed to contract a dangerous  
infection from strangers1 and that1     
therefore1 on his return home he is     
obliged to submit to various            
purificatory ceremonies before he is    
allowed  to mingle freely with his own  
people47#ajbi7 ,on my hypothesis the    
polling  of the hair is simply one of   
these purificatory or disinfectant      
ceremonies4 ,certainly this explanation 
applies to the custom as practised  by  
the ,bechuanas1 for we are expressly    
told that 8they cleanse or purify       
themselves after journeys by shaving    
their heads1 etc41 lest they should     
have contracted from strangers some evil
 by witchcraft or sorcery407#ajcj7  ,the
 cutting of the hair after a vow may    
have the same meaning4 ,it is a way  of 
ridding the man of what has been        
infected by the dangerous state1        

whether we call it taboo1 sanctity1 or  
uncleanness 7for all these are only     
different expressions for the same      
primitive conception71 under which he   
laboured during the continuance of the  
vow4 ,still more clearly does the       
meaning of the practice come out in the 
case of mourners1 who cut their  hair   
and nails and use new vessels when the  
period of their mourning is at  an end4 
,this was done in ancient ,india1       
obviously for the purpose of  purifying 
such persons from the dangerous         
influence of death and the ghost  to    
which for a time they had been          
exposed47#ajca7 ,among the ,bodos and   
,dhimals of ,assam1 when a death has    
occurred1 the family of the deceased is 
reckoned unclean for three days4 ,at the
 end of that time they bathe1  shave1   
and are sprinkled with holy water1 after
 which they hold the  funeral           
feast47#ajcb7 ,here the act of shaving  
must clearly be regarded as a           
purificatory rite1 like the bathing and 

sprinkling with holy water4 ,at         
,hierapolis no man might enter the great
 temple of ,astarte on the same day  on 
which he had seen a corpse2 next day he 
might enter1 provided he had  first     
purified himself4 ,but the kinsmen of   
the deceased were not allowed  to set   
foot in the sanctuary for thirty days   
after the death1 and before  doing so   
they had to shave their heads47#ajcc7   
,at ,agweh1 on the ,slave ,coast  of    
,west ,africa1 widows and widowers at   
the end of their period of mourning     
wash themselves1 shave their heads1 pare
 their nails1 and put on new  cloths2   
and the old cloths1 the shorn hair1 and 
the nail-parings are all  burnt47#ajcd7 
,the ,kayans of ,borneo are not allowed 
to cut their hair or  shave their       
temples during the period of mourning2  
but as soon as the  mourning is ended by
 the ceremony of bringing home a newly  
severed human  head1 the barber's knife 
is kept busy enough4 ,as each man leaves
 the  barber's hands1 he gathers up the 

shorn locks and spitting on them murmurs
  a prayer to the evil spirits not to   
harm him4 ,he then blows the hair out   
of the verandah of the house47#ajce7    
,among the ,wajagga of ,east ,africa    
mourners shear their hair under a       
fruit-bearing banana-tree and lay their 
shorn locks at the foot of the tree4    
,when the fruit of the tree is ripe1    
they brew beer with it and invite all   
the mourners to partake of it1  saying1 
8,come and drink the beer of those      
hair-bananas407#ajcf7 ,the tribes  of   
,british ,central ,africa destroy the   
house in which a man has died1 and  on  
the day when this is done the mourners  
have their heads shaved and bury  the   
shorn hair on the site of the house2 the
 ,atonga burn it in a new fire  made by 
the rubbing of two sticks47#ajcg7 ,when 
an ,akikuyu woman has1 in  accordance   
with custom1 exposed her misshapen or   
prematurely born infant  in the wood for
 the hyaenas to devour1 she is shaved on
 her return by an  old woman and given a

 magic potion to drink2 after which she 
is regarded  as clean47#ajch7 ,similarly
 at some ,hindoo places of pilgrimage on
 the banks  of rivers men who have      
committed great crimes or are troubled  
by uneasy  consciences have every hair  
shaved off by professional barbers      
before they  plunge into the sacred     
stream1 from which 8they emerge new     
creatures1 with  all the accumulated    
guilt of a long life effaced407#ajci7   
,the matricide  ,orestes is said to have
 polled his hair after appeasing the    
angry ,furies  of his murdered          
mother47#ajdj7           #i4 ,spittle   
tabooed4      7,m#age7 ,the same fear of
 witchcraft which has led so many people
 to hide or  destroy their loose hair   
and nails has induced other or the same 
people to  treat their spittle in a like
 fashion4 ,for on the principles of     
sympathetic magic the spittle is part of
 the man1 and whatever is done to  it   
will have a corresponding effect on him4
 ,a ,chilote ,indian1 who has  gathered 

up the spittle of an enemy1 will put it 
in a potato1 and hang the  potato in the
 smoke1 uttering certain spells as he   
does so in the belief  that his foe will
 waste away as the potato dries in the  
smoke4 ,or he will  put the spittle in a
 frog and throw the animal into an      
inaccessible1  unnavigable river1 which 
will make the victim quake and shake    
with  ague47#ajda7 ,when a ,cherokee    
sorcerer desires to destroy a man1 he   
gathers  up his victim's spittle on a   
stick and puts it in a joint of wild    
parsnip1  together with seven earthworms
 beaten to a paste and several splinters
  from a tree which has been struck by  
lightning4 ,he then goes into the       
forest1 digs a hole at the foot of a    
tree which has been struck by           
lightning1 and deposits in the hole the 
joint of wild parsnip with its          
contents4 ,further1 he lays seven yellow
 stones in the hole1 then fills in  the 
earth1 and makes a fire over the spot to
 destroy all traces of his  work4 ,if   

the ceremony has been properly carried  
out1 the man whose spittle  has thus    
been treated begins to feel ill at once2
 his soul shrivels up and  dwindles2 and
 within seven days he is a dead         
man47#ajdb7 ,in the ,east ,indian       
island of ,siaoo or ,siauw1 one of the  
,sangi group1 there are witches who by  
means of hellish charms compounded from 
the roots of plants can change  their   
shape and bring sickness and misfortune 
on other folk4 ,these hags  also crawl  
under the houses1 which are raised above
 the ground on posts1  and there        
gathering up the spittle of the inmates 
cause them to fall  ill47#ajdc7 ,if a   
,wotjobaluk sorcerer cannot get the hair
 of his foe1 a  shred of his rug1 or    
something else that belongs to the man1 
he will watch  till he sees him spit1   
when he will carefully pick up the      
spittle with a  stick and use it for the
 destruction of the careless            
spitter47#ajdd7 ,the  natives of        
,urewera1 a district in the north island

 of ,new ,zealand1 enjoyed  a high      
reputation for their skill in magic4 ,it
 was said that they made use  of        
people's spittle to bewitch them4 ,hence
 visitors were careful to  conceal their
 spittle1 lest they should furnish these
 wizards with a  handle for working them
 harm47#ajde7 ,similarly among some     
tribes of ,south  ,africa no man will   
spit when an enemy is near1 lest his foe
 should find  the spittle and give it to
 a wizard1 who would then mix it with   
magical  ingredients so as to injure the
 person from whom it fell4 ,even in a   
man's  own house his saliva is carefully
 swept away and obliterated for a       
similar  reason47#ajdf7 ,for a like     
reason1 no doubt1 the natives of the    
,marianne  ,islands use great           
precautions in spitting and take care   
never to  expectorate near somebody     
else's house47#ajdg7 ,negroes of        
,senegal1 the  ,bissagos ,archipelago1  
and some of the ,west ,indian ,islands1 
such as  ,guadeloupe and ,martinique1   

are also careful to efface their spittle
 by  pressing it into the ground with   
their feet1 lest a sorcerer should use  
it  to their hurt47#ajdh7 ,natives of   
,astrolabe ,bay1 in ,german ,new        
,guinea1 wipe  out their spittle for the
 same reason27#ajdi7 and a like dread of
 sorcery  prevents some natives of      
,german ,new ,guinea from spitting on   
the ground in  presence of              
others47#ajej7 ,the ,telugus say that if
 a man1 rinsing his teeth  with charcoal
 in the mornings1 spits on the road and 
somebody else treads  on his spittle1   
the spitter will be laid up with a sharp
 attack of fever  for two or three days4
 ,hence all who wish to avoid the       
ailment should at  once efface their    
spittle by sprinkling water on          
it47#ajea7    7,m#agf7 ,if common folk  
are thus cautious1 it is natural that   
kings and  chiefs should be doubly so4  
,in the ,sandwich ,islands chiefs were  
attended  by a confidential servant     
bearing a portable spittoon1 and the    

deposit was  carefully buried every     
morning to put it out of the reach of   
sorcerers47#ajeb7 ,on the ,slave ,coast 
of ,africa1 for the same reason1        
whenever a king or chief expectorates1  
the saliva is scrupulously gathered  up 
and hidden or buried47#ajec7 ,the same  
precautions are taken for the same      
reason with the spittle of the chief of 
,tabali in ,southern ,nigeria47#ajed7   
,at ,bulebane1 in ,senegambia1 a ,french
 traveller observed a captive engaged1  
with an air of great importance1 in     
covering over with sand all the  spittle
 that fell from the lips of a native    
dignitary2 the man used a  small stick  
for the purpose47#ajee7 ,page-boys1 who 
carry tails of  elephants1 hasten to    
sweep up or cover with sand the spittle 
of the king  of ,ashantee27#ajef7 an    
attendant used to perform a similar     
service for the  king of ,congo27#ajeg7 
and a custom of the same sort prevails  
or used to  prevail at the court of the 
,muata ,jamwo in the interior of        

,angola47#ajeh7  ,in ,yap1 one of the   
,caroline ,islands1 there are two great 
wizards1 the head  of all the magicians1
 whose exalted dignity compels them to  
lead a very  strict life4 ,they may eat 
fruit only from plants or trees which   
are grown  specially for them4 ,when one
 of them goes abroad the other must stay
 at  home1 for if they were to meet each
 other on the road1 some direful        
calamity would surely follow4 ,though   
they may not smoke tobacco1 they are    
allowed to chew a quid of betel2 but    
that which they expectorate is          
carefully gathered up1 carried away1 and
 burned in a special manner1 lest  any  
evil-disposed person should get         
possession of the spittle and do their  
reverences a mischief by uttering a     
curse over it47#ajei7 ,among the        
,guaycurus and ,payaguas of ,brazil1    
when a chief spat1 the persons about him
  received his saliva on their          
hands17#ajfj7 probably in order to      
prevent it  from being misused by       

magicians4    7,m#agg7 ,the magical use 
to which spittle may be put marks it    
out1 like  blood or nail-parings1 as a  
suitable material basis for a covenant1 
since  by exchanging their saliva the   
covenanting parties give each other a   
guarantee of good faith4 ,if either of  
them afterwards forswears himself1  the 
other can punish his perfidy by a       
magical treatment of the perjurer's     
spittle which he has in his custody4    
,thus when the ,wajagga of ,east ,africa
  desire to make a covenant1 the two    
parties will sometimes sit down with a  
bowl of milk or beer between them1 and  
after uttering an incantation over  the 
beverage they each take a mouthful of   
the milk or beer and spit it  into the  
other's mouth4 ,in urgent cases1 when   
there is no time to stand on  ceremony1 
the two will simply spit into each      
other's mouth1 which seals  the covenant
 just as well47#ajfa7           #aj4    
,foods tabooed4      7,m#agh7 ,as might 
have been expected1 the superstitions of

 the savage  cluster thick about the    
subject of food2 and he abstains from   
eating many  animals and plants1        
wholesome enough in themselves1 which   
for one reason  or another he fancies   
would prove dangerous or fatal to the   
eater4  ,examples of such abstinence are
 too familiar and far too numerous to   
quote4 ,but if the ordinary man is thus 
deterred by superstitious fear from     
partaking of various foods1 the         
restraints of this kind which are laid  
upon sacred or tabooed persons1 such as 
kings and priests1 are still more       
numerous and stringent4 ,we have already
 seen that the ,flamen ,dialis was      
forbidden to eat or even name several   
plants and animals1 and that the  flesh 
diet of ,egyptian kings was restricted  
to veal and goose47#ajfb7 ,in  antiquity
 many priests and many kings of         
barbarous peoples abstained  wholly from
 a flesh diet47#ajfc7 ,the ,gangas or   
fetish priests of the  ,loango ,coast   
are forbidden to eat or even see a      

variety of animals and  fish1 in        
consequence of which their flesh diet is
 extremely limited2 often  they live    
only on herbs and roots1 though they may
 drink fresh  blood47#ajfd7 ,the heir to
 the throne of ,loango is forbidden from
 infancy to  eat pork2 from early       
childhood he is interdicted the use of  
the cola  fruit in company2 at puberty  
he is taught by a priest not to partake 
of  fowls except such as he has himself 
killed and cooked2 and so the number  of
 taboos goes on increasing with his     
years47#ajfe7 ,in ,fernando ,po the king
  after installation is forbidden to eat
 cocco 7arum acaule71 deer1 and         
porcupine1 which are the ordinary foods 
of the people47#ajff7 ,the head  chief  
of the ,masai may eat nothing but milk1 
honey1 and the roasted livers  of goats2
 for if he partook of any other food he 
would lose his power of  soothsaying and
 of compounding charms47#ajfg7 ,the diet
 of the king of  ,unyoro in ,central    
,africa was strictly regulated by       

immemorial custom4 ,he  might never eat 
vegetables1 but must live on milk and   
beef4 ,mutton he  might not touch4 ,the 
beef he ate must be that of young       
animals not more  than one year old1 and
 it must be spitted and roasted before a
 wood fire4  ,but he might not drink    
milk and eat beef at the same meal4 ,he 
drank milk  thrice a day in the dairy1  
and the milk was always drawn from a    
sacred  herd which was kept for his     
exclusive use4 ,nine cows1 neither more 
nor  less1 were daily brought from      
pasture to the royal enclosure to be    
milked  for the king4 ,the herding and  
the milking of the sacred animals were  
performed according to certain rules    
prescribed by ancient custom47#ajfh7    
,amongst the ,murrams of ,manipur 7a    
district of eastern ,india1 on the      
border  of ,burma7 8there are many      
prohibitions in regard to the food1 both
 animal  and vegetable1 which the chief 
should eat1 and the ,murrams say the    
chief's  post must be a very            

uncomfortable one407#ajfi7 ,among the   
hill tribes of  ,manipur the scale of   
diet allowed by custom to the ghennabura
 or  religious head of a village is     
always extremely limited4 ,the savoury  
dog1  the tomato1 the murghi1 are       
forbidden to him4 ,if a man in one of   
these  tribes is wealthy enough to feast
 his whole village and to erect a       
memorial stone1 he is entitled to become
 subject to the same self-denying       
ordinances as the ghennabura4 ,he wears 
the same special clothes1 and for  the  
space of a year at least he may not use 
a drinking horn1 but must  drink from a 
bamboo cup47#ajgj7 ,among the ,karennis 
or ,red ,karens of ,burma a  chief      
attains his position not by hereditary  
right but in virtue of the  observance  
of taboo4 ,he must abstain from rice and
 liquor4 ,his mother too  must have     
eschewed these things and lived only on 
yams and potatoes while  she was with   
child4 ,during that time she might      
neither eat meat nor drink  water from a

 common well2 and in order to be duly   
qualified for a  chiefship her son must 
continue these habits47#ajga7 ,among the
 ,pshaws and  ,chewsurs of the          
,caucasus1 whose nominal ,christianity  
has degenerated into  superstition and  
polytheism1 there is an annual office   
which entails a  number of taboos on the
 holder or dasturi1 as he is called4 ,he
 must live  the whole year in the       
temple1 without going to his house or   
visiting his  wife2 indeed he may not   
speak to any one1 except the priests1   
for fear of  defiling himself4 ,once a  
week he must bathe in the river1        
whatever the  weather may be1 using for 
the purpose a ladder on which no one    
else may  set foot4 ,his only           
nourishment is bread and water4 ,in the 
temple he  superintends the brewing of  
the beer for the festivals47#ajgb7 ,in  
the  village of ,tomil1 in ,yap1 one of 
the ,caroline ,islands1 the year        
consists  of twenty-four months1 and    
there are five men who for a hundred    

days of  the year may eat only fish and 
taro1 may not chew betel1 and must      
observe  strict continence4 ,the reason 
assigned by them for submitting to these
  restraints is that if they did not act
 thus the immature girls would  attain  
to puberty too soon47#ajgc7    ,to      
explain the ultimate reason why any     
particular food is prohibited to a      
whole tribe or to certain of its members
 would commonly require a far more      
intimate knowledge of the history and   
beliefs of the tribe than we  possess4  
,the general motive of such prohibitions
 is doubtless the same  which underlies 
the whole taboo system1 namely1 the     
conservation of the  tribe and the      
individual4           #aa4 ,knots and   
,rings tabooed4      7,m#agi7 ,we have  
seen that among the many taboos which   
the ,flamen ,dialis at  ,rome had to    
observe1 there was one that forbade him 
to have a knot on any  part of his      
garments1 and another that obliged him  
to wear no ring unless  it were         

broken47#ajgd7 ,in like manner ,moslem  
pilgrims to ,mecca are in a  state of   
sanctity or taboo and may wear on their 
persons neither knots nor  rings47#ajge7
 ,these rules are probably of kindred   
significance1 and may  conveniently be  
considered together4 ,to begin with     
knots1 many people in  different parts  
of the world entertain a strong         
objection to having any  knot about     
their person at certain critical        
seasons1 particularly  childbirth1      
marriage1 and death4 ,thus among the    
,saxons of ,transylvania1  when a woman 
is in travail all knots on her garments 
are untied1 because  it is believed that
 this will facilitate her delivery1 and 
with the same  intention all the locks  
in the house1 whether on doors or boxes1
 are  unlocked47#ajgf7 ,the ,lapps think
 that a lying-in woman should have no   
knot  on her garments1 because a knot   
would have the effect of making the     
delivery difficult and painful47#ajgg7  
,in ancient ,india it was a rule to     

untie all knots in a house at the moment
 of childbirth47#ajgh7 ,roman  religion 
required that women who took part in the
 rites of ,juno ,lucina1  the goddess of
 childbirth1 should have no knot tied on
 their  persons47#ajgi7 ,in the ,east   
,indies this superstition is extended to
 the  whole time of pregnancy2 the      
people believe that if a pregnant woman 
were  to tie knots1 or braid1 or make   
anything fast1 the child would thereby  
be  constricted or the woman would      
herself be 8tied up0 when her time      
came47#ajhj7 ,nay1 some of them enforce 
the observance of the rule on the       
father as well as the mother of the     
unborn child4 ,among the ,sea ,dyaks    
neither of the parents may bind up      
anything with string or make anything   
fast during the wife's pregnancy47#ajha7
 ,among the ,land ,dyaks the husband  of
 the expectant mother is bound to       
refrain from tying things together  with
 rattans until after her                
delivery47#ajhb7 ,in the ,toumbuluh     

tribe of  ,north ,celebes a ceremony is 
performed in the fourth or fifth month  
of a  woman's pregnancy1 and after it   
her husband is forbidden1 among many    
other  things1 to tie any fast knots and
 to sit with his legs crossed over each 
other47#ajhc7 ,in the ,kaitish tribe of 
central ,australia the father of a      
newborn child goes out into the scrub   
for three days1 away from his camp1     
leaving his girdle and arm-bands behind 
him1 so that he has nothing tied        
tightly round any part of his body4     
,this freedom from constriction is      
supposed to benefit his wife47#ajhd7    
7,m#ahj7 ,in all these cases the idea   
seems to be that the tying of a knot    
would1 as they say in the ,east ,indies1
 8tie up0 the woman1 in other words1    
impede and perhaps prevent her delivery1
 or delay her convalescence after  the  
birth4 ,on the principles of            
homoeopathic or imitative magic the     
physical obstacle or impediment of a    
knot on a cord would create a           

corresponding obstacle or impediment in 
the body of the woman4 ,that this  is   
really the explanation of the rule      
appears from a custom observed by  the  
,hos of ,togoland in ,west ,africa at a 
difficult birth4 ,when a woman is  in   
hard labour and cannot bring forth1 they
 call in a magician to her aid4  ,he    
looks at her and says1 8,the child is   
bound in the womb1 that is why she      
cannot be delivered40 ,on the entreaties
 of her female relations he then        
promises to loose the bond so that she  
may bring forth4 ,for that purpose  he  
orders them to fetch a tough creeper    
from the forest1 and with it he  binds  
the hands and feet of the sufferer on   
her back4 ,then he takes a  knife and   
calls out the woman's name1 and when she
 answers he cuts through  the creeper   
with a knife1 saying1 8,i cut through   
to-day thy bonds and thy  child's       
bonds40 ,after that he chops up the     
creeper small1 puts the bits in  a      
vessel of water1 and bathes the woman   

with the water47#ajhe7 ,here the        
cutting of the creeper with which the   
woman's hands and feet are bound is  a  
simple piece of homoeopathic or         
imitative magic3 by releasing her limbs 
from their bonds the magician imagines  
that he simultaneously releases the     
child in her womb from the trammels     
which impede its birth4 ,for a similar  
reason1 no doubt1 among the same people 
a priest ties up the limbs of a         
pregnant woman with grass and then      
unties the knots1 saying1 8,i will now  
open you40 ,after that the woman has to 
partake of some maize-porridge in  which
 a ring made of a magic cord had been   
previously placed by the  priest47#ajhf7
 ,the intention of this ceremony is     
probably1 on the  principles of         
homoeopathic magic1 to ensure for the   
woman an easy delivery  by releasing her
 from the bonds of grass4 ,the same     
train of thought  underlies a practice  
observed by some peoples of opening all 
locks1 doors1  and so on1 while a birth 

is taking place in the house4 ,we have  
seen that  at such a time the ,germans  
of ,transylvania open all the locks1 and
 the  same thing is done also in        
,voigtland and ,mecklenburg47#ajhg7 ,in 
north-western ,argyllshire superstitious
 people used to open every lock in  the 
house at childbirth47#ajhh7 ,the old    
,roman custom of presenting women  with 
a key as a symbol of an easy            
delivery7#ajhi7 perhaps points to the   
observance of a similar custom4 ,in the 
island of ,salsette near ,bombay1  when 
a woman is in hard labour1 all locks of 
doors or drawers are opened  with a key 
to facilitate her delivery47#ajij7      
,among the ,mandelings of  ,sumatra the 
lids of all chests1 boxes1 pans and so  
forth are opened2 and  if this does not 
produce the desired effect1 the anxious 
husband has to  strike the projecting   
ends of some of the house-beams in order
 to loosen  them2 for they think that   
8everything must be open and loose to   
facilitate  the delivery407#ajia7 ,at a 

difficult birth the ,battas of ,sumatra 
make a  search through the possessions  
of husband and wife and untie everything
  that is tied up in a bundle47#ajib7   
,in some parts of ,java1 when a woman is
  in travail1 everything in the house   
that was shut is opened1 in order that  
the birth may not be impeded2 not only  
are doors opened and the lids of        
chests1 boxes1 rice-pots1 and water-buts
 lifted up1 but even swords are         
unsheathed and spears drawn out of their
 cases47#ajic7 ,customs of the same     
sort are practised with the same        
intention in other parts of the ,east   
,indies47#ajid7 ,in ,chittagong1 when a 
woman cannot bring her child to the     
birth1 the midwife gives orders to throw
 all doors and windows wide open1  to   
uncork all bottles1 to remove the bungs 
from all casks1 to unloose the  cows in 
the stall1 the horses in the stable1 the
 watchdog in his kennel1  to set free   
sheep1 fowls1 ducks1 and so forth4 ,this
 universal liberty  accorded to the     

animals and even to inanimate things is1
 according to the  people1 an infallible
 means of ensuring the woman's delivery 
and allowing  the babe to be            
born47#ajie7 ,at the moment of          
childbirth the ,chams of  ,cochin-,china
 hasten to open the stall of the        
buffaloes and to unyoke the  plough1    
doubtless with the intention of aiding  
the woman in travail1  though the writer
 who reports the custom is unable to    
explain it47#ajif7  ,among the          
,singhalese1 a few hours before a birth 
is expected to take  place1 all the     
cupboards in the house are unlocked with
 the express  purpose of facilitating   
the delivery47#ajig7 ,in the island of  
,saghalien1  when a woman is in labour1 
her husband undoes everything that can  
be  undone4 ,he loosens the plaits of   
his hair and the laces of his shoes4    
,then  he unties whatever is tied in the
 house or its vicinity4 ,in the         
courtyard  he takes the axe out of the  
log in which it is stuck2 he unfastens  

the  boat1 if it is moored to a tree1 he
 withdraws the cartridges from his gun1 
and the arrows from his crossbow47#ajih7
 ,in ,bilaspore a woman's hair is  never
 allowed to remain knotted while she is 
in the act of giving birth to  a        
child47#ajii7 ,among some modern ,jews  
of ,roumania it is customary for the    
unmarried girls of a household to       
unbraid their hair and let it hang loose
  on their shoulders while a woman is in
 hard labour in the house47#aajj7       
7,m#aha7 ,again1 we have seen that a    
,toumbuluh man abstains not only from   
tying knots1 but also from sitting with 
crossed legs during his wife's          
pregnancy4 ,the train of thought is the 
same in both cases4 ,whether you  cross 
threads in tying a knot1 or only cross  
your legs in sitting at your  ease1 you 
are equally1 on the principles of       
homoeopathic magic1 crossing  or        
thwarting the free course of things1 and
 your action cannot but check  and      
impede whatever may be going forward in 

your neighbourhood4 ,of this  important 
truth the ,romans were fully aware4 ,to 
sit beside a pregnant  woman or a       
patient under medical treatment with    
clasped hands1 says the  grave ,pliny1  
is to cast a malignant spell over the   
person1 and it is worse  still if you   
nurse your leg or legs with your clasped
 hands1 or lay one  leg over the other4 
,such postures were regarded by the old 
,romans as a let  and hindrance to      
business of every sort1 and at a council
 of war or a  meeting of magistrates1 at
 prayers and sacrifices1 no man was     
suffered to  cross his legs or clasp his
 hands47#aaja7 ,the stock instance of   
the  dreadful consequences that might   
flow from doing one or the other was    
that  of ,alcmena1 who travailed with   
,hercules for seven days and seven      
nights1  because the goddess ,lucina sat
 in front of the house with clasped     
hands  and crossed legs1 and the child  
could not be born until the goddess had 
been beguiled into changing her         

attitude47#aajb7 ,it is a ,bulgarian    
superstition that if a pregnant woman is
 in the habit of sitting with  crossed  
legs1 she will suffer much in           
childbed47#aajc7 ,in some parts of      
,bavaria1 when conversation comes to a  
standstill and silence ensues1 they     
say1 8,surely somebody has crossed his  
legs407#aajd7    7,m#ahb7 ,the magical  
effect of knots in trammelling and      
obstructing human  activity was believed
 to be manifested at marriage not less  
than at birth4  ,during the ,middle     
,ages1 and down to the eighteenth       
century1 it seems to  have been commonly
 held in ,europe that the consummation  
of marriage could  be prevented by any  
one who1 while the wedding ceremony was 
taking place1  either locked a lock or  
tied a knot in a cord1 and then threw   
the lock or  the cord away4 ,the lock or
 the knotted cord had to be flung into  
water2  and until it had been found and 
unlocked1 or untied1 no real union of   
the  married pair was possible47#aaje7  

,hence it was a grave offence1 not only 
to  cast such a spell1 but also to steal
 or make away with the material         
instrument of it1 whether lock or       
knotted cord4 ,in the year #agah the    
parliament of ,bordeaux sentenced some  
one to be burned alive for having       
spread desolation through a whole family
 by means of knotted cords2 and in      
#agje two persons were condemned to     
death in ,scotland for stealing certain 
charmed knots which a woman had made1 in
 order thereby to mar the wedded        
happiness of ,spalding of               
,ashintilly47#aajf7 ,the belief in the  
efficacy of  these charms appears to    
have lingered in the ,highlands of      
,perthshire down  to the end of the     
eighteenth century1 for at that time it 
was still  customary in the beautiful   
parish of ,logierait1 between the river 
,tummel  and the river ,tay1 to unloose 
carefully every knot in the clothes of  
the  bride and bridegroom before the    
celebration of the marriage ceremony4   

,when  the ceremony was over1 and the   
bridal party had left the church1 the   
bridegroom immediately retired one way  
with some young men to tie the  knots   
that had been loosed a little before2   
and the bride in like manner  withdrew  
somewhere else to adjust the disorder of
 her dress47#aajg7 ,in some  parts of   
the ,highlands it was deemed enough that
 the bridegroom's left  shoe should be  
without buckle or latchet1 8to prevent  
witches from  depriving him1 on the     
nuptial night1 of the power of loosening
 the virgin  zone407#aajh7 ,we meet with
 the same superstition and the same     
custom at the  present day in ,syria4   
,the persons who help a ,syrian         
bridegroom to don his  wedding garments 
take care that no knot is tied on them  
and no button  buttoned1 for they       
believe that a button buttoned or a knot
 tied would put  it within the power of 
his enemies to deprive him of his       
nuptial rights by  magical means47#aaji7
 ,in ,lesbos the malignant person who   

would thus injure  a bridegroom on his  
wedding day ties a thread to a bush1    
while he utters  imprecations2 but the  
bridegroom can defeat the spell by      
wearing at his  girdle a piece of an old
 net or of an old mantilla belonging to 
the bride  in which knots have been     
tied47#aaaj7 ,the fear of such charms is
 diffused  all over ,north ,africa at   
the present day4 ,to render a bridegroom
 impotent  the enchanter has only to tie
 a knot in a handkerchief which he had  
previously placed quietly on some part  
of the bridegroom's body when he  was   
mounted on horseback ready to fetch his 
bride3 so long as the knot in  the      
handkerchief remains tied1 so long will 
the bridegroom remain  powerless to     
consummate the marriage4 ,another way of
 effecting the same  object is to stand 
behind the bridegroom when he is on     
horseback1 with an  open clasp-knife or 
pair of scissors in your hand and to    
call out his  name2 if he imprudently   
answers1 you at once shut the           

clasp-knife or the  pair of scissors    
with a snap1 and that makes him         
impotent4 ,to guard  against this       
malignant spell the bridegroom's mother 
will sometimes buy a  penknife on the   
eve of the marriage1 shut it up1 and    
then open it just at  the moment when   
her son is about to enter the bridal    
chamber47#aaaa7    7,m#ahc7 ,a curious  
use is made of knots at marriage in the 
little ,east  ,indian island of ,rotti4 
,when a man has paid the price of his   
bride1 a cord  is fastened round her    
waist1 if she is a maid1 but not        
otherwise4 ,nine  knots are tied in the 
cord1 and in order to make them harder  
to unloose1  they are smeared with wax4 
,bride and bridegroom are then secluded 
in a  chamber1 where he has to untie the
 knots with the thumb and forefinger of 
his left hand only4 ,it may be from one 
to twelve months before he succeeds  in 
undoing them all4 ,until he has done so 
he may not look on the woman as  his    
wife4 ,in no case may the cord be       

broken1 or the bridegroom would  render 
himself liable to any fine that the     
bride's father might choose to  impose4 
,when all the knots are loosed1 the     
woman is his wife1 and he shews  the    
cord to her father1 and generally       
presents his wife with a golden or      
silver necklace instead of the          
cord47#aaab7 ,the meaning of this custom
 is  not clear1 but we may conjecture   
that the nine knots refer to the nine   
months of pregnancy1 and that           
miscarriage would be the supposed result
 of  leaving a single knot untied4      
7,m#ahd7 ,the maleficent power of knots 
may also be manifested in the           
infliction of sickness1 disease1 and all
 kinds of misfortune4 ,thus among  the  
,hos of ,togoland a sorcerer will       
sometimes curse his enemy and tie a     
knot in a stalk of grass1 saying1 8,i   
have tied up ,so-and-,so in this knot4  
,may all evil light upon him6 ,when he  
goes into the field1 may a snake  sting 
him6 ,when he goes to the chase1 may a  

ravening beast attack him6 ,and  when he
 steps into a river1 may the water sweep
 him away6 ,when it rains1  may the     
lightning strike him6 ,may evil nights  
be his60 ,it is believed that  in the   
knot the sorcerer has bound up the life 
of his enemy47#aaac7  ,babylonian       
witches and wizards of old used to      
strangle their victim1 seal  his mouth1 
wrack his limbs1 and tear his entrails  
by merely tying knots in  a cord1 while 
at each knot they muttered a spell4 ,but
 happily the evil  could be undone by   
simply undoing the knots47#aaad7 ,we    
hear of a man in one  of the ,orkney    
,islands who was utterly ruined by nine 
knots cast on a blue  thread2 and it    
would seem that sick people in ,scotland
 sometimes prayed to  the devil to      
restore them to health by loosing the   
secret knot that was  doing all the     
mischief47#aaae7 ,in the ,koran there is
 an allusion to the  mischief of 8those 
who puff into the knots10 and an ,arab  
commentator on  the passage explains    

that the words refer to women who       
practise magic by  tying knots in cords1
 and then blowing and spitting upon     
them4 ,he goes on  to relate how1 once  
upon a time1 a wicked ,jew bewitched the
 prophet  ,mohammed himself by tying    
nine knots on a string1 which he then   
hid in a  well4 ,so the prophet fell    
ill1 and nobody knows what might have   
happened  if the archangel ,gabriel had 
not opportunely revealed to the holy man
 the  place where the knotted cord was  
concealed4 ,the trusty ,ali soon fetched
  the baleful thing from the well2 and  
the prophet recited over it certain     
charms1 which were specially revealed to
 him for the purpose4 ,at every  verse  
of the charms a knot untied itself1 and 
the prophet experienced a  certain      
relief47#aaaf7 ,it will hardly be       
disputed that by tying knots on  the    
string the pestilent ,hebrew contrived1 
if ,i may say so1 to constrict  or      
astringe or1 in short1 to tie up some   
vital organ or organs in the  prophet's 

stomach4 ,at least we are informed that 
something of this sort is  done by      
,australian blackfellows at the present 
day1 and if so1 why should  it not have 
been done by ,arabs in the time of      
,mohammed8 ,the ,australian  mode of    
operation is as follows4 ,when a        
blackfellow wishes to settle old  scores
 with another blackfellow1 he ties a    
rope of fibre or bark so  tightly round 
the neck of his slumbering friend as    
partially to choke him4  ,having done   
this he takes out the man's caul-fat    
from under his short rib1  ties up his  
inside carefully with string1 replaces  
the skin1 and having  effaced all       
external marks of the wound1 makes off  
with the stolen fat4  ,the victim on    
awakening feels no inconvenience1 but   
sooner or later1  sometimes months      
afterwards1 while he is hunting or      
exerting himself  violently in some     
other way1 he will feel the string snap 
in his inside4  8,hallo10 says he1      
8somebody has tied me up inside with    

string60 and he  goes home to the camp  
and dies on the spot47#aaag7 ,who can   
doubt but that  in this lucid diagnosis 
we have the true key to the prophet's   
malady1 and  that he too might have     
succumbed to the wiles of his insidious 
foe if it  had not been for the timely  
intervention of the archangel ,gabriel8 
7,m#ahe7 ,if knots are supposed to kill1
 they are also supposed to cure4 ,this  
follows from the belief that to undo the
 knots which are causing sickness  will 
bring the sufferer relief4 ,but apart   
from this negative virtue of  maleficent
 knots1 there are certain beneficent    
knots to which a positive  power of     
healing is ascribed4 ,pliny tells us    
that some folk cured diseases  of the   
groin by taking a thread from a web1    
tying seven or nine knots on  it1 and   
then fastening it to the patient's      
groin2 but to make the cure  effectual  
it was necessary to name some widow as  
each knot was tied47#aaah7  ,the ancient
 ,assyrians seem to have made much use  

of knotted cords as a  remedy for       
ailments and disease4 ,the cord with its
 knots1 which were  sometimes twice     
seven in number1 was tied round the     
head1 neck1 or limbs  of the patient1   
and then after a time cut off and thrown
 away1 carrying  with it1 as was        
apparently supposed1 the aches and pains
 of the sufferer4  ,sometimes the magic 
cord which was used for this beneficent 
purpose  consisted of a double strand of
 black and white wool2 sometimes it was 
woven of the hair of a virgin           
kid47#aaai7 ,a modern ,arab cure for    
fever  reported from the ruins of       
,nineveh is to tie a cotton thread with 
seven  knots on it round the wrist of   
the patient1 who must wear it for seven 
or  eight days or till such time as the 
fever passes1 after which he may throw  
it away47#aabj7 ,o',donovan describes a 
similar remedy for fever employed  among
 the ,turcomans4 ,the enchanter takes   
some camel hair and spins it into  a    
stout thread1 droning a spell the while4

 ,next he ties seven knots on the       
thread1 blowing on each knot before he  
pulls it tight4 ,this knotted thread  is
 then worn as a bracelet on his wrist by
 the patient4 ,every day one of  the    
knots is untied and blown upon1 and when
 the seventh knot is undone  the whole  
thread is rolled up into a ball and     
thrown into a river1 bearing  away 7as  
they imagine7 the fever with it47#aaba7 
,the ,hos of ,togoland in  like manner  
tie strings round a sick man's neck1    
arms1 or legs1 according  to the nature 
of the malady2 some of the strings are  
intended to guard him  against the      
influence of 8the evil mouth02 others   
are a protection against  the ghosts of 
the dead47#aabb7 ,in ,argyleshire1      
threads with three knots on  them are   
still used to cure the internal ailments
 of man and beast4 ,the  witch rubs the 
sick person or cow with the knotted     
thread1 burns two of  the knots in the  
fire1 saying1 8,i put the disease and   
the sickness on the  top of the fire10  

and ties the rest of the thread with the
 single knot  round the neck of the     
person or the tail of the cow1 but      
always so that it  may not be           
seen47#aabc7 ,a ,scotch cure for a      
sprained leg or arm is to cast  nine    
knots in a black thread and then tie the
 thread round the suffering  limb1 while
 you say3          8,the ,lord rade1    
,and the foal slade2      ,he lighted   
,and he righted1      ,set joint to     
joint1      ,bone to bone1      ,and    
sinew to sinew4      ,heal1 in the ,holy
 ,ghost's name607#aabd7      ,in        
,gujarat1 if a man takes seven cotton   
threads1 goes to a place where an  owl  
is hooting1 strips naked1 ties a knot at
 each hoot1 and fastens the  knotted    
thread round the right arm of a man sick
 of the fever1 the malady  will leave   
him47#aabe7    7,m#ahf7 ,again1 knots   
may be used by an enchantress to win a  
lover and  attach him firmly to herself4
 ,thus the love-sick maid in ,virgil    
seeks to  draw ,daphnis to her from the 

city by spells and by tying three knots 
on  each of three strings of different  
colours47#aabf7 ,so an ,arab maiden1 who
  had lost her heart to a certain man1  
tried to gain his love and bind him  to 
herself by tying knots in his whip2 but 
her jealous rival undid the             
knots47#aabg7 ,on the same principle    
magic knots may be employed to stop a   
runaway4 ,in ,swazieland you may often  
see grass tied in knots at the side  of 
the footpaths4 ,every one of these knots
 tells of a domestic tragedy4 ,a  wife  
has run away from her husband1 and he   
and his friends have gone in  pursuit1  
binding up the paths1 as they call it1  
in this fashion to prevent  the fugitive
 from doubling back over them47#aabh7   
,when a ,swaheli wishes to  capture a   
runaway slave he will sometimes take a  
string of coco-nut fibre  to a wise man 
and get him to recite a passage of the  
,koran seven times  over it1 while at   
each reading the wizard ties a knot in  
the string4 ,then  the slave-owner1     

armed with the knotted string1 takes his
 stand in the  door of the house and    
calls on his slave seven times by name1 
after which  he hangs the string over   
the door47#aabi7    7,m#ahg7 ,the       
obstructive power of knots and locks as 
means of barring out  evil manifests    
itself in many ways4 ,thus on the       
principle that prevention  is better    
than cure1 ,zulu hunters immediately tie
 a knot in the tail of  any animal they 
have killed1 because they believe that  
this will hinder  the meat from giving  
them pains in their stomachs47#aacj7 ,an
 ancient ,hindoo  book recommends that  
travellers on a dangerous road should   
tie knots in  the skirts of their       
garments1 for this will cause their     
journey to  prosper47#aaca7 ,similarly  
among some ,caffre tribes1 when a man is
 going on  a doubtful journey1 he knots 
a few blades of grass together that the 
journey may turn out well47#aacb7 ,in   
,laos hunters fancy that they can throw 
a spell over a forest so as to prevent  

any one else from hunting there         
successfully4 ,having killed game of any
 kind1 they utter certain magical       
words1 while they knot together some    
stalks of grass1 adding1 8,as ,i knot   
this grass1 so let no hunter be lucky   
here40 ,the virtue of this spell will   
last1 as usually happens in such cases1 
so long as the stalks remain  knotted   
together47#aacc7 ,the ,yabims of ,german
 ,new ,guinea lay a knot in a           
fishing-boat that is not ready for sea1 
in order that a certain being  called   
,balum may not embark in it2 for he has 
the power of taking away the  fish and  
weighing down the boat47#aacd7          
7,m#ahh7 ,in ,russia amulets often      
derive their protective virtue in great 
measure from knots4 ,here1 for example1 
is a spell which will warrant its       
employer against all risk of being shot3
 8,i attach five knots to each  hostile1
 infidel shooter1 over arquebuses1 bows1
 and all manner of warlike  weapons4 ,do
 ye1 ,o knots1 bar the shooter from     

every road and way1 lock  fast every    
arquebuse1 entangle every bow1 involve  
all warlike weapons1 so  that the       
shooters may not reach me with their    
arquebuses1 nor may their  arrows attain
 to me1 nor their warlike weapons do me 
hurt4 ,in my knots  lies hid the mighty 
strength of snakes--from the            
twelve-headed snake40 ,a  net1 from its 
affluence of knots1 has always been     
considered in ,russia  very efficacious 
against sorcerers2 hence in some places1
 when a bride is  being dressed in her  
wedding attire1 a fishing-net is flung  
over her to  keep her out of harm's way4
 ,for a similar purpose the bridegroom  
and his  companions are often girt with 
pieces of net1 or at least with         
tight-drawn  girdles1 for before a      
wizard can begin to injure them he must 
undo all the  knots in the net1 or take 
off the girdles4 ,but often a ,russian  
amulet is  merely a knotted thread4 ,a  
skein of red wool wound about the arms  
and legs  is thought to ward off agues  

and fevers2 and nine skeins1 fastened   
round a  child's neck1 are deemed a     
preservative against scarlatina4 ,in the
 ,tver  ,government a bag of a special  
kind is tied to the neck of the cow     
which  walks before the rest of a herd1 
in order to keep off wolves2 its force  
binds the maw of the ravening beast4 ,on
 the same principle1 a padlock is       
carried thrice round a herd of horses   
before they go afield in the spring1    
and the bearer locks and unlocks it as  
he goes1 saying1 8,i lock from my  herd 
the mouths of the grey wolves with this 
steel lock40 ,after the third  round the
 padlock is finally locked1 and then1   
when the horses have gone  off1 it is   
hidden away somewhere till late in the  
autumn1 when the time  comes for the    
drove to return to winter quarters4 ,in 
this case the 8firm  word0 of the spell 
is supposed to lock up the mouths of the
 wolves4 ,the  ,bulgarians have a       
similar mode of guarding their cattle   
against wild  beasts4 ,a woman takes a  

needle and thread after dark1 and sews  
together  the skirt of her dress4 ,a    
child asks her what she is doing1 and   
she tells  him that she is sewing up the
 ears1 eyes1 and jaws of the wolves so  
that  they may not hear1 see1 or bite   
the sheep1 goats1 calves1 and           
pigs47#aace7  ,similarly in antiquity a 
witch fancied that she could shut the   
mouths of  her enemies by sewing up the 
mouth of a fish with a bronze           
needle17#aacf7  and farmers attempted to
 ward off hail from their crops by tying
 keys to  ropes all round the           
fields47#aacg7 ,the ,armenians essay to 
lock the jaws of  wolves by uttering a  
spell1 tying seven knots in a shoe-lace1
 and placing  the string between the    
teeth of a wool-comber1 which are       
probably taken to  represent the fangs  
of a wolf47#aach7 ,and an ,armenian     
bride and bridegroom  will carry a      
locked lock on their persons at and     
after marriage to guard  them against   
those evil influences to which at this  

crisis of life they  are especially     
exposed47#aaci7 ,the following mode of  
keeping an epidemic  from a village is  
known to have been practised among the  
,balkan ,slavs4 ,two  old women proceed 
to a spot outside the village1 the one  
with a copper  kettle full of water1 the
 other with a house-lock and key4 ,the  
old dame  with the kettle asks the      
other1 8,whither away80 ,the one with   
the lock  answers1 8,i came to lock the 
village against mishap10 and suiting the
  action to the words she locks the lock
 and throws it1 together with the  key1 
into the kettle of water4 ,then she     
strides thrice round the village1  each 
time repeating the performance with the 
lock and kettle47#aadj7 ,to  this day a 
,transylvanian sower thinks he can keep 
birds from the corn by  carrying a lock 
in the seed-bag47#aada7 ,such magical   
uses of locks and keys  are clearly     
parallel to the magical use of knots1   
with which we are here  concerned4 ,in  
,ceylon the ,singhalese observe 8a      

curious custom of the  threshing-floor  
called #8,goigote'--the tying of the    
cultivator's knot4 ,when  a sheaf of    
corn has been threshed out1 before it is
 removed the grain is  heaped up and the
 threshers1 generally six in number1 sit
 round it1 and  taking a few stalks1    
with the ears of corn attached1 jointly 
tie a knot  and bury it in the heap4 ,it
 is left there until all the sheaves    
have been  threshed1 and the corn       
winnowed and measured4 ,the object of   
this ceremony  is to prevent the devils 
from diminishing the quantity of corn in
 the  heap407#aadb7 ,knots and locks may
 serve to avert not only devils but     
death  itself4 ,when they brought a     
woman to the stake at ,st4 ,andrews in  
#aegb to  burn her alive for a witch1   
they found on her a white cloth like a  
collar1  with strings and many knots on 
the strings4 ,they took it from her1    
sorely  against her will1 for she seemed
 to think that she could not die in the 
fire1 if only the cloth with the knotted

 strings was on her4 ,when it was  taken
 away1 she said1 8,now ,i have no hope  
of myself407#aadc7 ,in many parts  of   
,england it is thought that a person    
cannot die so long as any locks are     
locked or bolts shot in the house4 ,it  
is therefore a very common practice  to 
undo all locks and bolts when the       
sufferer is plainly near his end1 in    
order that his agony may not be unduly  
prolonged47#aadd7 ,for example1 in  the 
year #ahfc1 at ,taunton1 a child lay    
sick of scarlatina and death seemed     
inevitable4 8,a jury of matrons was1 as 
it were1 empanelled1 and to prevent  the
 child #8dying hard' all the doors in   
the house1 all the drawers1 all  the    
boxes1 all the cupboards were thrown    
wide open1 the keys taken out1  and the 
body of the child placed under a beam1  
whereby a sure1 certain1  and easy      
passage into eternity could be secured40
 ,strange to say1 the  child declined to
 avail itself of the facilities for     
dying so obligingly  placed at its      

disposal by the sagacity and experience 
of the ,british  matrons of ,taunton2 it
 preferred to live rather than give up  
the ghost  just then47#aade7 ,a ,masai  
man whose sons have gone out to war will
 take a  hair and tie a knot in it for  
each of his absent sons1 praying ,god to
 keep  their bodies and souls as firmly 
fastened together as these knots47#aadf7
    7,m#ahi7 ,the precise mode in which 
the virtue of the knot is supposed to   
take effect in some of these instances  
does not clearly appear4 ,but in        
general we may say that in all the cases
 we have been considering the  leading  
characteristic of the magic knot or lock
 is that1 in strict  accordance with its
 physical nature1 it always acts as an  
impediment1  hindrance1 or obstacle1 and
 that its influence is maleficent or    
beneficent  according as the thing which
 it impedes or hinders is good or evil4 
,the  obstructive tendency attributed to
 the knot in spiritual matters appears  
in a ,swiss superstition that if1 in    

sewing a corpse into its shroud1 you    
make a knot on the thread1 it will      
hinder the soul of the deceased on its  
passage to eternity47#aadg7 ,in         
coffining a corpse the ,highlanders of  
,scotland used to untie or cut every    
string in the shroud2 else the spirit   
could not rest47#aadh7 ,the ,germans of 
,transylvania place a little pillow     
with the dead in the coffin2 but in     
sewing it they take great care not to   
make any knot on the thread1 for they   
say that to do so would hinder the  dead
 man from resting in the grave and his  
widow from marrying  again47#aadi7      
,among the ,pidhireanes1 a ,ruthenian   
people on the hem of the  ,carpathians1 
when a widow wishes to marry again soon1
 she unties the knots  on her dead      
husband's grave-clothes before the      
coffin is shut down on him4  ,this      
removes all impediments to her future   
marriage47#aaej7 ,a ,nandi who is       
starting on a journey will tie a knot in
 grass by the wayside1 as he  believes  

that by so doing he will prevent the    
people whom he is going to  visit from  
taking their meal till he arrives1 or at
 all events he will  ensure that they   
leave enough food over for him47#aaea7  
7,m#aij7 ,the rule which prescribes that
 at certain magical and religious       
ceremonies the hair should hang loose   
and the feet should be bare7#aaeb7 is   
probably based on the same fear of      
trammelling and impeding the action in  
hand1 whatever it may be1 by the        
presence of any knot or constriction1   
whether on the head or on the feet of   
the performer4 ,this connexion of  ideas
 comes out clearly in a passage of      
,ovid1 who bids a pregnant woman  loosen
 her hair before she prays to the       
goddess of childbirth1 in order  that   
the goddess may gently loose her teeming
 womb47#aaec7 ,it is less easy  to say  
why on certain solemn occasions it      
appears to have been customary  with    
some people to go with one shoe off and 
one shoe on4 ,the forlorn hope  of two  

hundred men who1 on a dark and stormy   
night1 stole out of ,plataea1  broke    
through the lines of the besieging      
,spartans1 and escaped from the  doomed 
city1 were shod on the left foot only4  
,the historian who records  the fact    
assumes that the intention was to       
prevent their feet from  slipping in the
 mud47#aaed7 ,but if so1 why were not   
both feet unshod or  shod8 ,what is good
 for the one foot is surely good for the
 other4 ,the  peculiar attire of the    
,plataeans on this occasion had probably
 nothing to  do with the particular     
state of the ground and the weather at  
the time  when they made their desperate
 sally1 but was an old custom1 a form of
  consecration or devotion1 observed by 
men in any great hazard or grave        
emergency4 ,certainly the costume       
appears to have been regularly worn by  
some fighting races in antiquity1 at    
least when they went forth to battle4   
,thus we are told that all the          
,aetolians were shod only on one foot1  

8because they were so warlike107#aaee7  
and ,virgil represents some of the      
rustic militia of ancient ,latium as    
marching to war1 their right feet shod  
in boots of raw hide1 while their left  
feet were bare47#aaef7 ,an oracle       
warned ,pelias1 king of ,iolcus1 to     
beware of the man with one sandal1 and  
when ,jason arrived with a sandal on his
 right foot but with his left foot      
bare1 the king recognised the hand of   
fate4 ,the common story that ,jason  had
 lost one of his sandals in fording a   
river was probably invented when  the   
real motive of the costume was          
forgotten47#aaeg7 ,again1 according to  
one legend ,perseus seems to have worn  
only one shoe when he went on his       
perilous enterprise to cut off the      
,gorgon's head47#aaeh7 ,in certain forms
  of purification ,greek ritual appears 
to have required that the person to  be 
cleansed should wear a rough shoe on one
 foot1 while the other was  unshod4 ,the
 rule is not mentioned by ancient       

writers1 but may be inferred  from a    
scene painted on a ,greek vase1 where a 
man1 naked except for a  fillet round   
his head1 is seen crouching on the skin 
of a sacrificial  victim1 his bare right
 foot resting on the skin1 while his    
left foot1 shod  in a rough boot1 is    
planted on the ground in front of him4  
,round about  women with torches and    
vessels are engaged in performing       
ceremonies of  purification over        
him47#aaei7 ,when ,dido in ,virgil1     
deserted by ,aeneas1 has  resolved to   
die1 she feigns to perform certain      
magical rites which will  either win    
back her false lover or bring relief to 
her wounded heart4 ,in  appealing to the
 gods and the stars1 she stands by the  
altar with her  dress loosened and with 
one foot bare47#aafj7 ,among the heathen
 ,arabs the  cursing of an enemy was a  
public act4 ,the maledictions were often
 couched  in the form of a satirical    
poem1 which the poet himself recited    
with  certain solemn formalities4 ,thus 

when the young ,lebid appeared at the   
,court of ,norman to denounce the       
,absites1 he anointed the hair of his   
head  on one side only1 let his garment 
hang down loosely1 and wore but one     
shoe4 ,this1 we are told1 was the       
costume regularly adopted by certain    
poets on such occasions47#aafa7         
7,m#aia7 ,thus various peoples seem to  
be of opinion that it stands a man in   
good stead to go with one foot shod and 
one foot bare on certain momentous      
occasions4 ,but why8 ,the explanation   
must apparently be sought in the        
magical virtue attributed to knots2 for 
down to recent times1 we may take  it1  
shoes have been universally tied to the 
feet by latchets4 ,now the  magical     
action of a knot1 as we have seen1 is   
supposed to be to bind and  restrain not
 merely the body but the soul17#aafb7   
and this action is  beneficial or       
harmful according as the thing which is 
bound and restrained  is evil or good4  
,it is a necessary corollary of this    

doctrine that to be  without knots is to
 be free and untrammelled1 which1 by the
 way1 may be  the reason why the augur's
 staff at ,rome had to be made from a   
piece of  wood in which there was no    
knot27#aafc7 it would never do for a    
divining  rod to be spell-bound4 ,hence 
we may suppose that the intention of    
going  with one shoe on and one shoe off
 is both to restrain and to set at      
liberty1 to bind and to unbind4 ,but to 
bind or unbind whom or what8  ,perhaps  
the notion is to rid the man himself of 
magical restraint1 but to  lay it on his
 foe1 or at all events on his foe's     
magic2 in short1 to bind  his enemy by a
 spell while he himself goes free4 ,this
 is substantially the  explanation which
 the acute and learned ,servius gives of
 ,dido's costume4  ,he says that she    
went with one shoe on and one shoe off  
in order that  ,aeneas might be         
entangled and herself released47#aafd7  
,an analogous  explanation would        
obviously apply to all the other cases  

we have  considered1 for in all of them 
the man who wears this peculiar costume 
is  confronted with hostile powers1     
whether human or supernatural1 which it 
must be his object to lay under a ban4  
7,m#aib7 ,a similar power to bind and   
hamper spiritual as well as bodily      
activities is ascribed by some people to
 rings4 ,thus in the ,greek island  of  
,carpathus1 people never button the     
clothes they put upon a dead body  and  
they are careful to remove all rings    
from it2 8for the spirit1 they  say1 can
 even be detained in the little finger1 
and cannot rest407#aafe7  ,here it is   
plain that even if the soul is not      
definitely supposed to issue  at death  
from the finger-tips1 yet the ring is   
conceived to exercise a  certain        
constrictive influence which detains and
 imprisons the immortal  spirit in spite
 of its efforts to escape from the      
tabernacle of clay2 in  short the ring1 
like the knot1 acts as a spiritual      
fetter4 ,this may have  been the reason 

of an ancient ,greek maxim1 attributed  
to ,pythagoras1 which  forbade people to
 wear rings47#aaff7 ,nobody might enter 
the ancient  ,arcadian sanctuary of the 
,mistress at ,lycosura with a ring on   
his or her  finger47#aafg7 ,persons who 
consulted the oracle of ,faunus had to  
be chaste1  to eat no flesh1 and to wear
 no rings47#aafh7    7,m#aic7 ,on the   
other hand1 the same constriction which 
hinders the egress  of the soul may     
prevent the entrance of evil spirits2   
hence we find rings  used as amulets    
against demons1 witches1 and ghosts4 ,in
 the ,tyrol it is  said that a woman in 
childbed should never take off her      
wedding-ring1 or  spirits and witches   
will have power over her47#aafi7 ,among 
the ,lapps1 the  person who is about to 
place a corpse in the coffin receives   
from the  husband1 wife1 or children of 
the deceased a brass ring1 which he must
  wear fastened to his right arm until  
the corpse is safely deposited in the   
grave4 ,the ring is believed to serve   

the person as an amulet against any     
harm which the ghost might do to        
him47#aagj7 ,the ,huzuls of the         
,carpathians  sometimes milk a cow      
through a wedding-ring to prevent       
witches from  stealing its milk47#aaga7 
,in ,india iron rings are often worn as 
an amulet  against disease or to        
counteract the malignant influence of   
the planet  ,saturn4 ,a coral ring is   
used in ,gujarat to ward off the baleful
 influence  of the sun1 and in ,bengal  
mourners touch it as a form of          
purification47#aagb7 ,a ,masai mother   
who has lost one or more children at an 
early age will put a copper ring on the 
second toe of her next infant's  right  
foot to guard it against                
sickness47#aagc7 ,masai men also wear on
 the  middle finger of the right hand a 
ring made out of the hide of a          
sacrificial victim2 it is supposed to   
protect the wearer from witchcraft  and 
disease of every kind47#aagd7 ,we have  
seen that magic cords are  fastened     

round the wrists of ,siamese children to
 keep off evil  spirits27#aage7 that    
some people tie strings round the wrists
 of women in  childbed1 of convalescents
 after sickness1 and of mourners after a
 funeral  in order to prevent the escape
 of their souls at these critical       
seasons27#aagf7 and that with the same  
intention the ,bagobos put brass  rings 
on the wrists or ankles of the          
sick47#aagg7 ,this use of wrist-bands1  
bracelets1 and anklets as amulets to    
keep the soul in the body is exactly    
parallel to the use of finger-rings     
which we are here considering4 ,the     
placing of these spiritual fetters on   
the wrists is especially  appropriate1  
because some people fancy that a soul   
resides wherever a  pulse is felt       
beating47#aagh7 ,how far the custom of  
wearing finger-rings1  bracelets1 and   
anklets may have been influenced by1 or 
even have sprung  from1 a belief in     
their efficacy as amulets to keep the   
soul in the body1  or demons out of it1 

is a question which seems worth         
considering47#aagi7  ,here we are only  
concerned with the belief in so far as  
it seems to throw  light on the rule    
that the ,flamen ,dialis might not wear 
a ring unless it  were broken4 ,taken in
 conjunction with the rule which forbade
 him to have  a knot on his garments1 it
 points to a fear that the powerful     
spirit  embodied in him might be        
trammelled and hampered in its          
goings-out and  comings-in by such      
corporeal and spiritual fetters as rings
 and knots4 ,the  same fear probably    
dictated the rule that if a man in bonds
 were taken  into the house of the      
,flamen ,dialis1 the captive was to be  
unbound and the  cords to be drawn up   
through a hole in the roof and so let   
down into the  street47#aahj7 ,further1 
we may conjecture that the custom of    
releasing  prisoners at a festival may  
have originated in the same train of    
thought2  it might be imagined that     
their fetters would impede the flow of  

the  divine grace4 ,the custom was      
observed at the ,greek festival of the  
,thesmophoria17#aaha7 and at the        
,athenian festival of ,dionysus in the  
city47#aahb7 ,at the great festival of  
the ,dassera1 celebrated in ,october by 
the ,goorkhas of ,nepaul1 all the law   
courts are closed1 and all prisoners  in
 gaol are removed from the precincts of 
the city2 but those who are  imprisoned 
outside the city do not have to change  
their place of  confinement at the time 
of the ,dassera47#aahc7 ,this ,nepaulese
 custom  appears strongly to support the
 explanation here suggested of such     
gaol-deliveries4 ,for observe that the  
prisoners are not released1 but  merely 
removed from the city4 ,the intention is
 therefore not to allow them  to share  
the general happiness1 but merely to rid
 the city of their  inopportune presence
 at the festival4    7,m#aid7 ,before   
quitting the subject of knots ,i may be 
allowed to hazard a  conjecture as to   
the meaning of the famous ,gordian knot1

 which ,alexander  the ,great1 failing  
in his efforts to untie it1 cut through 
with his sword4  ,in ,gordium1 the      
ancient capital of the kings of         
,phrygia1 there was  preserved a waggon 
of which the yoke was fastened to the   
pole by a strip  of cornel-bark or a    
vine-shoot twisted and tied in an       
intricate knot4  ,tradition ran that the
 waggon had been dedicated by ,midas1   
the first king  of the dynasty1 and that
 whoever untied the knot would be ruler 
of  ,asia47#aahd7 ,perhaps the knot was 
a talisman with which the fate of the   
dynasty was believed to be bound up in  
such a way that whenever the knot  was  
loosed the reign of the dynasty would   
come to an end4 ,we have seen  that the 
magic virtue ascribed to knots is       
naturally enough supposed to  last only 
so long as they remain untied4 ,if the  
,gordian knot was the  talisman of the  
,phrygian kings1 the local fame it      
enjoyed1 as guaranteeing  to them the   
rule of ,phrygia1 might easily be       

exaggerated by distant rumour  into a   
report that the sceptre of ,asia itself 
would fall to him who should  undo the  
wondrous knot47#aahe7                   
,,chapter ,,vi4 ,,tabooed ,,words4      
#a4 ,personal ,names tabooed4           
7,m#aie7 ,unable to discriminate clearly
 between words and things1 the savage   
commonly fancies that the link between a
 name and the person or thing           
denominated by it is not a mere         
arbitrary and ideal association1 but a  
real and substantial bond which unites  
the two in such a way that magic  may be
 wrought on a man just as easily through
 his name as through his  hair1 his     
nails1 or any other material part of his
 person47#aahf7 ,in fact1  primitive man
 regards his name as a vital portion of 
himself and takes  care of it           
accordingly4 ,thus1 for example1 the    
,north ,american ,indian  8regards his  
name1 not as a mere label1 but as a     
distinct part of his  personality1 just 
as much as are his eyes or his teeth1   

and believes that  injury will result as
 surely from the malicious handling of  
his name as  from a wound inflicted on  
any part of his physical organism4 ,this
 belief  was found among the various    
tribes from the ,atlantic to the        
,pacific1 and  has occasioned a number  
of curious regulations in regard to the 
concealment and change of names4 ,it may
 be on this account that both  ,powhatan
 and ,pocahontas are known in history   
under assumed appellations1  their true 
names having been concealed from the    
whites until the  pseudonyms were too   
firmly established to be supplanted4    
,should his  prayers have no apparent   
effect when treating a patient for some 
serious  illness1 the shaman sometimes  
concludes that the name is affected1 and
  accordingly goes to water1 with       
appropriate ceremonies1 and christens   
the  patient with a new name1 by which  
he is henceforth to be known4 ,he then  
begins afresh1 repeating the formulas   
with the new name selected for the      

patient1 in the confident hope that his 
efforts will be crowned with            
success407#aahg7 ,some ,esquimaux take  
new names when they are old1 hoping     
thereby to get a new lease of           
life47#aahh7 ,the ,tolampoos of central 
,celebes  believe that if you write a   
man's name down you can carry off his   
soul  along with it4 ,on that account   
the headman of a village appeared uneasy
  when ,mr4 ,a4 ,c4 ,kruijt wrote down  
his name4 ,he entreated the missionary  
to  erase it1 and was only reassured on 
being told that it was not his real     
name but merely his second name that had
 been put on paper4 ,again1 when  the   
same missionary took down the names of  
villages from the lips of a  woman1 she 
asked him anxiously if he would not     
thereby take away the soul  of the      
villages and so cause the inhabitants to
 fall sick47#aahi7 ,if we may  judge    
from the evidence of language1 this     
crude conception of the relation  of    
names to persons was widely prevalent1  

if not universal1 among the  forefathers
 of the ,aryan race4 ,for an analysis of
 the words for 8name0 in  the various   
languages of that great family of speech
 points to the  conclusion that 8the    
,celts1 and certain other widely        
separated ,aryans1  unless we should    
rather say the whole ,aryan family1     
believed at one time  not only that the 
name was a part of the man1 but that it 
was that part of  him which is termed   
the soul1 the breath of life1 or        
whatever you may  choose to define it as
 being407#aaij7 ,however this may have  
been among the  primitive ,aryans1 it is
 quite certain that many savages at the 
present day  regard their names as vital
 parts of themselves1 and therefore take
 great  pains to conceal their real     
names1 lest these should give to        
evil-disposed  persons a handle by which
 to injure their owners4    7,m#aif7    
,thus1 to begin with the savages who    
rank at the bottom of the  social scale1
 we are told that the secrecy with which

 among the ,australian  aborigines      
personal names are often kept from      
general knowledge 8arises in  great     
measure from the belief that an enemy1  
who knows your name1 has in  it         
something which he can use magically to 
your detriment407#aaia7 8,an            
,australian black10 says another writer1
 8is always very unwilling to tell  his 
real name1 and there is no doubt that   
this reluctance is due to the  fear that
 through his name he may be injured by  
sorcerers407#aaib7 ,on  ,herbert ,river 
in ,queensland the wizards1 in order to 
practise their arts  against some one1  
8need only to know the name of the      
person in question1  and for this reason
 they rarely use their proper names in  
addressing or  speaking of each other1  
but simply their class names407#aaic7   
,in the tribes  of south-eastern        
,australia 8when the new name is given  
at initiation1 the  child's name becomes
 secret1 not to be revealed to          
strangers1 or to be  mentioned by       

friends4 ,the reason appears to be that 
a name is part of a  person1 and        
therefore can be made use of to that    
person's detriment by any  who wish to  
#8catch' him by evil magic407#aaid7     
,thus among the ,yuin of ,new  ,south   
,wales the totem name is said to have   
been something magical rather  than a   
mere name in our sense1 and it was kept 
secret lest an enemy should  injure its 
bearer by sorcery4 ,the name was        
revealed to a youth by his  father at   
initiation1 but very few other people   
knew it47#aaie7 ,another  writer1 who   
knew the ,australians well1 observes    
that in many tribes the  belief prevails
 8that the life of an enemy may be taken
 by the use of his  name in             
incantations4 ,the consequence of this  
idea is1 that in the tribes  in which it
 obtains1 the name of the male is given 
up for ever at the time  when he        
undergoes the first of a series of      
ceremonies which end in  conferring the 
rights of manhood4 ,in such tribes a man

 has no name1 and  when a man desires to
 attract the attention of any male of   
his tribe who  is out of his boyhood1   
instead of calling him by name1 he      
addresses him as  brother1 nephew1 or   
cousin1 as the case may be1 or by the   
name of the  class to which he belongs4 
,i used to notice1 when ,i lived amongst
 the  ,bangerang1 that the names which  
the males bore in infancy were soon     
almost  forgotten by the tribe407#aaif7 
,it may be questioned1 however1 whether 
the  writer whom ,i have just quoted was
 not deceived in thinking that among    
these tribes men gave up their          
individual names on passing through the 
ceremony of initiation into manhood4 ,it
 is more in harmony with savage  beliefs
 and practices to suppose either that   
the old names were retained  but dropped
 out of use in daily life1 or that new  
names were given at  initiation and     
sedulously concealed from fear of       
sorcery4 ,a missionary who  resided     
among the aborigines at ,lake ,tyers1 in

 ,victoria1 informs us that  8the blacks
 have great objections to speak of a    
person by name4 ,in  speaking to each   
other they address the person spoken to 
as brother1  cousin1 friend1 or whatever
 relation the person spoken to bears4   
,sometimes  a black bears a name which  
we would term merely a nickname1 as the 
left-handed1 or the bad-handed1 or the  
little man4 ,they would speak of a      
person by this name while living1 but   
they would never mention the proper     
name4 ,i found great difficulty in      
collecting the native names of the      
blacks here4 ,i found afterwards that   
they had given me wrong names2 and1  on 
asking the reason why1 was informed they
 had two or three names1 but  they never
 mentioned their right name for fear any
 one got it1 then they  would           
die407#aaig7 ,amongst the tribes of     
central ,australia every man1  woman1   
and child has1 besides a personal name  
which is in common use1 a  secret or    
sacred name which is bestowed by the    

older men upon him or her  soon after   
birth1 and which is known to none but   
the fully initiated  members of the     
group4 ,this secret name is never       
mentioned except upon the  most solemn  
occasions2 to utter it in the hearing of
 women or of men of  another group would
 be a most serious breach of tribal     
custom1 as serious  as the most flagrant
 case of sacrilege among ourselves4     
,when mentioned at  all1 the name is    
spoken only in a whisper1 and not until 
the most  elaborate precautions have    
been taken that it shall be heard by no 
one but  members of the group4 8,the    
native thinks that a stranger knowing   
his  secret name would have special     
power to work him ill by means of       
magic407#aaih7    7,m#aig7 ,the same    
fear seems to have led to a custom of   
the same sort  amongst the ancient      
,egyptians1 whose comparatively high    
civilisation was  strangely dashed and  
chequered with relics of the lowest     
savagery4 ,every  ,egyptian received two

 names1 which were known respectively as
 the true  name and the good name1 or   
the great name and the little name2 and 
while  the good or little name was made 
public1 the true or great name appears  
to  have been carefully                 
concealed47#aaii7 ,similarly in         
,abyssinia at the present  day it is    
customary to conceal the real name which
 a person receives at  baptism and to   
call him only by a sort of nickname     
which his mother gives  him on leaving  
the church4 ,the reason for this        
concealment is that a  sorcerer cannot  
act upon a person whose real name he    
does not know4 ,but if  he has          
ascertained his victim's real name1 the 
magician takes a particular  kind of    
straw1 and muttering something over it  
bends it into a circle and  places it   
under a stone4 ,the person aimed at is  
taken ill at the very  moment of the    
bending of the straw2 and if the straw  
snaps1 he dies47#abjj7  ,a ,brahman     
child receives two names1 one for common

 use1 the other a secret  name which    
none but his father and mother should   
know4 ,the latter is only  used at      
ceremonies such as marriage4 ,the custom
 is intended to protect the  person     
against magic1 since a charm only       
becomes effectual in combination  with  
the real name47#abja7 ,amongst the ,kru 
negroes of ,west ,africa a man's  real  
name is always concealed from all but   
his nearest relations2 to other  people 
he is known only under an assumed       
name47#abjb7 ,the ,ewe-speaking  people 
of the ,slave ,coast 8believe that there
 is a real and material  connexion      
between a man and his name1 and that by 
means of the name injury  may be done to
 the man4 ,an illustration of this has  
been given in the case  of the          
tree-stump that is beaten with a stone  
to compass the death of an  enemy2 for  
the name of that enemy is not pronounced
 solely with the object  of informing   
the animating principle of the stump who
 it is whose death is  desired1 but     

through a belief that1 by pronouncing   
the name1 the  personality of the man   
who bears it is in some way brought to  
the  stump407#abjc7 ,the ,wolofs of     
,senegambia are very much annoyed if any
 one  calls them in a loud voice1 even  
by day2 for they say that their name    
will  be remembered by an evil spirit   
and made use of by him to do them a     
mischief at night47#abjd7 ,similarly1   
the natives of ,nias believe that harm  
may be done to a person by the demons   
who hear his name pronounced4 ,hence    
the names of infants1 who are especially
 exposed to the assaults of evil        
spirits1 are never spoken2 and often in 
haunted spots1 such as the gloomy       
depths of the forest1 the banks of a    
river1 or beside a bubbling spring1  men
 will abstain from calling each other by
 their names for a like  reason47#abje7 
,among the hill tribes of ,assam each   
individual has a private  name which may
 not be revealed4 ,should any one       
imprudently allow his  private name to  

be known1 the whole village is tabooed  
for two days and a  feast is provided at
 the expense of the culprit47#abjf7 ,a  
,manegre1 of the  upper valley of the   
,amoor1 will never mention his own name 
nor that of one  of his fellows4 ,only  
the names of children are an exception  
to this  rule47#abjg7 ,a ,bagobo man of 
,mindanao1 one of the ,philippine       
,islands1 never  utters his own name    
from fear of being turned into a raven1 
because the  raven croaks out its own   
name47#abjh7 ,the natives of the ,east  
,indian island  of ,buru1 and the       
,manggarais of ,west ,flores are        
forbidden by custom to  mention their   
own names47#abji7 ,when ,fafnir had     
received his death-wound  from ,sigurd1 
he asked his slayer what his name was2  
but the cunning ,sigurd  concealed his  
real name and mentioned a false one1    
because he well knew  how potent are the
 words of a dying man when he curses his
 enemy by  name47#abaj7    7,m#aih7 ,the
 ,indians of ,chiloe1 a large island off

 the southern coast of  ,chili1 keep    
their names secret and do not like to   
have them uttered aloud2  for they say  
that there are fairies or imps on the   
mainland or  neighbouring islands who1  
if they knew folk's names1 would do them
 an  injury2 but so long as they do not 
know the names1 these mischievous       
sprites are powerless47#abaa7 ,the      
,araucanians1 who inhabit the mainland  
of  ,chili to the north of ,chiloe1 will
 hardly ever tell a stranger their names
  because they fear that he would       
thereby acquire some supernatural power 
over themselves4 ,asked his name by a   
stranger1 who is ignorant of their      
superstitions1 an ,araucanian will      
answer1 8,i have none407#abab7 ,names   
taken  from plants1 birds1 or other     
natural objects are bestowed on the     
,indians  of ,guiana at their birth by  
their parents or the medicine-man1 8but 
these  names seem of little use1 in that
 owners have a very strong objection to 
telling or using them1 apparently on the

 ground that the name is part of  the   
man1 and that he who knows the name has 
part of the owner of that name  in his  
power4 ,to avoid any danger of spreading
 knowledge of their names1  one ,indian1
 therefore1 generally addresses another 
only according to the  relationship of  
the caller and the called1 as brother1  
sister1 father1  mother1 and so on2 or1 
when there is no relationship1 as boy1  
girl1  companion1 and so on4 ,these     
terms1 therefore1 practically form the  
names  actually used by ,indians amongst
 themselves407#abac7 ,amongst the       
,indians of  the ,goajira peninsula in  
,colombia it is a punishable offence to 
mention a  man's name2 in aggravated    
cases heavy compensation is             
demanded47#abad7 ,the  ,indians of      
,darien never tell their names1 and when
 one of them is asked1  8,what is your  
name80 he answers1 8,i have             
none407#abae7 ,for example1 the  ,guami 
of ,panama1 8like the greater part of   
the ,american ,indians1 has  several    

names1 but that under which he is known 
to his relations and  friends is never  
mentioned to a stranger2 according to   
their ideas a  stranger who should learn
 a man's name would obtain a secret     
power over  him4 ,as to the girls1 they 
generally have no name of their own up  
to the  age of puberty407#abaf7 ,among  
the ,tepehuanes of ,mexico a name is a  
sacred  thing1 and they never tell their
 real native names47#abag7    7,m#aii7  
,in ,north ,america superstitions of the
 same sort are current4 8,names         
bestowed with ceremony in childhood10   
says ,schoolcraft1 8are deemed  sacred1 
and are seldom pronounced1 out of       
respect1 it would seem1 to the  spirits 
under whose favour they are supposed to 
have been selected4  ,children are      
usually called in the family by some    
name which can be  familiarly           
used407#abah7 ,the ,navajoes of ,new    
,mexico are most unwilling to  reveal   
their own ,indian names or those of     
their friends2 they generally go  by    

some ,mexican names which they have     
received from the whites47#abai7 8,no   
,apache will give his name to a         
stranger1 fearing some hidden power may 
thus be placed in the stranger's hand to
 his detriment407#abbj7 ,the ,tonkawe   
,indians of ,texas will give their      
children ,comanche and ,english names in
  addition to their native names1 which 
they are unwilling to communicate to    
others2 for they believe that when      
somebody calls a person by his or her   
native name after death the spirit of   
the deceased may hear it1 and may be    
prompted to take revenge on such as     
disturbed his rest2 whereas if the      
spirit be called by a name drawn from   
another language1 it will pay no        
heed47#abba7 ,speaking of the           
,californian ,indians1 and especially of
 the  ,nishinam tribe1 a well-informed  
writer observes3 8,one can very seldom  
learn an ,indian's and never a squaw's  
,indian name1 though they will tell     
their ,american titles readily          

enough4444 ,no squaw will reveal her own
  name1 but she will tell all her       
neighbors' that she can think of4 ,for  
the  reason above given many people     
believe that half the squaws have no    
names  at all4 ,so far is this from the 
truth that every one possesses at least 
one and sometimes two or three407#abbb7 
,blackfoot ,indians believe that they   
would be unfortunate in all their       
undertakings if they were to speak their
  names47#abbc7 ,when the ,canadian     
,indians were asked their names1 they   
used  to hang their heads in silence or 
answer that they did not know47#abbd7   
,when an ,ojebway is asked his name1 he 
will look at some bystander and ask  him
 to answer4 8,this reluctance arises    
from an impression they receive  when   
young1 that if they repeat their own    
names it will prevent their  growth1 and
 they will be small in stature4 ,on     
account of this  unwillingness to tell  
their names1 many strangers have fancied
 that they  either have no names or have

 forgotten them407#abbe7    7,m#bjj7 ,in
 this last case no scruple seems to be  
felt about communicating a  man's name  
to strangers1 and no ill effects appear 
to be dreaded as a  consequence of      
divulging it2 harm is only done when a  
name is spoken by  its owner4 ,why is   
this8 and why in particular should a man
 be thought to  stunt his growth by     
uttering his own name8 ,we may          
conjecture that to  savages who act and 
think thus a person's name only seems to
 be a part of  himself when it is       
uttered with his own breath2 uttered by 
the breath of  others it has no vital   
connexion with him1 and no harm can come
 to him  through it4 ,whereas1 so these 
primitive philosophers may have argued1 
when  a man lets his own name pass his  
lips1 he is parting with a living piece 
of himself1 and if he persists in so    
reckless a course he must certainly  end
 by dissipating his energy and          
shattering his constitution4 ,many a    
broken-down debauchee1 many a feeble    

frame wasted with disease1 may have     
been pointed out by these simple        
moralists to their awe-struck disciples 
as a fearful example of the fate that   
must sooner or later overtake the       
profligate who indulges immoderately in 
the seductive habit of mentioning  his  
own name4    7,m#bja7 ,however we may   
explain it1 the fact is certain that    
many a savage  evinces the strongest    
reluctance to pronounce his own name1   
while at the  same time he makes no     
objection at all to other people        
pronouncing it1 and  will even invite   
them to do so for him in order to       
satisfy the curiosity  of an inquisitive
 stranger4 ,thus in some parts of       
,madagascar it is fdy  or taboo for a   
person to tell his own name1 but a slave
 or attendant will  answer for          
him47#abbf7 8,chatting with an old      
,sakalava while the men were  packing   
up1 we happened to ask him his name2    
whereupon he politely  requested us to  
ask one of his servants standing by4 ,on

 expressing our  astonishment that he   
should have forgotten this1 he told us  
that it was  fdy 7tabooed7 for one of   
his tribe to pronounce his own name4 ,we
 found  this was perfectly true in that 
district1 but it is not the case with   
the  ,sakalava a few days farther down  
the river407#abbg7 ,the same curious    
inconsistency1 as it may seem to us1 is 
recorded of some tribes of  ,american   
,indians4 ,thus we are told that 8the   
name of an ,american ,indian is  a      
sacred thing1 not to be divulged by the 
owner himself without due               
consideration4 ,one may ask a warrior of
 any tribe to give his name1 and  the   
question will be met with either a      
point-blank refusal or the more         
diplomatic evasion that he cannot       
understand what is wanted of him4 ,the  
moment a friend approaches1 the warrior 
first interrogated will whisper  what is
 wanted1 and the friend can tell the    
name1 receiving a  reciprocation of the 
courtesy from the other407#abbh7 ,this  

general  statement applies1 for example1
 to the ,indian tribes of ,british      
,columbia1  as to whom it is said that  
8one of their strangest prejudices1     
which  appears to pervade all tribes    
alike1 is a dislike to telling their    
names--thus you never get a man's right 
name from himself2 but they will  tell  
each other's names without              
hesitation407#abbi7 ,though it is       
considered  very rude for a stranger to 
ask an ,apache his name1 and the ,apache
 will  never mention it himself1 he will
 allow his friend at his side to mention
  it for him47#abcj7 ,the ,abipones of  
,south ,america thought it a sin in a   
man  to utter his own name1 but they    
would tell each other's names freely2   
when  ,father ,dobrizhoffer asked a     
stranger ,indian his name1 the man would
 nudge  his neighbour with his elbow as 
a sign that his companion should answer 
the question47#abca7 ,some of the       
,malemut ,esquimaux of ,bering ,strait  
dislike  very much to pronounce their   

own names2 if a man be asked his name he
 will  appear confused and will         
generally turn to a bystander1 and      
request him to  mention it for          
him47#abcb7 ,in the whole of the ,east  
,indian ,archipelago the  etiquette is  
the same4 ,as a general rule no one will
 utter his own name4  ,to enquire1      
8,what is your name80 is a very         
indelicate question in native  society4 
,when in the course of administrative or
 judicial business a  native is asked   
his name1 instead of replying he will   
look at his comrade  to indicate that he
 is to answer for him1 or he will say   
straight out1  8,ask him40 ,the         
superstition is current all over the    
,east ,indies without  exception17#abcc7
 and it is found also among the ,motu   
and ,motumotu tribes  of ,british ,new  
,guinea17#abcd7 the ,papuans of ,finsch 
,haven in ,german ,new  ,guinea17#abce7 
the ,nufoors of ,dutch ,new             
,guinea17#abcf7 and the ,melanesians  of
 the ,bismarck ,archipelago47#abcg7     

,among many tribes of ,south ,africa men
  and women never mention their names if
 they can get any one else to do it  for
 them1 but they do not absolutely refuse
 when it cannot be  avoided47#abch7 ,no 
,warua will tell his name1 but he does  
not object to  being addressed by       
it47#abci7 ,among the ,masai1 8when a   
man is called or  spoken to1 he is      
addressed by his father's name1 and his 
own name is only  used when speaking to 
his mother4 ,it is considered unlucky   
for a man to be  addressed by name4 ,the
 methods employed in finding out what an
 individual  is called seem apt to lead 
to confusion4 ,if a man is asked his    
name1 he  replies by giving that of his 
father1 and to arrive at his own name it
 is  necessary to ask a third person1 or
 to ask him what is the name of his     
mother4 ,there is no objection to       
another person mentioning his name even 
in his presence407#abdj7 ,we are told   
that the ,wanyamwesi almost always      
address each other as 8,mate0 or        

8,friend10 and a man sometimes quite    
forgets his own name and has to be      
reminded of it by another47#abda7 ,the  
writer who makes this statement was     
probably unaware of the reluctance of   
many savages to utter their own names1  
and hence he mistook that  reluctance   
for forgetfulness4 ,in ,uganda no one   
will mention his totem4 ,if  it is      
necessary that it should be known1 he   
will ask a bystander to  mention it for 
him47#abdb7 ,the ,ba-,lua in the ,congo 
region are unwilling to  pronounce the  
name of their tribe2 if they are pressed
 on the subject1  they will call on some
 foreigner to give the required         
information47#abdc7    7,m#bjb7         
,sometimes the embargo laid on personal 
names is not permanent2 it  is          
conditional on circumstances1 and when  
these change it ceases to  operate4     
,thus when the ,nandi men are away on a 
foray1 nobody at home may  pronounce the
 names of the absent warriors2 they must
 be referred to as  birds4 ,should a    

child so far forget itself as to mention
 one of the  distant ones by name1 the  
mother would rebuke it1 saying1 8,don't 
talk of  the birds who are in the       
heavens407#abdd7 ,among the ,bangala of 
the ,upper  ,congo1 while a man is      
fishing and when he returns with his    
catch1 his  proper name is in abeyance  
and nobody may mention it4 ,whatever the
  fisherman's real name may be1 he is   
called mwele without distinction4  ,the 
reason is that the river is full of     
spirits1 who1 if they heard the         
fisherman's real name1 might so work    
against him that he would catch  little 
or nothing4 ,even when he has caught his
 fish and landed with them1  the buyer  
must still not address him by his proper
 name1 but must only  call him mwele2   
for even then1 if the spirits were to   
hear his proper  name1 they would either
 bear it in mind and serve him out      
another day1 or  they might so mar the  
fish he had caught that he would get    
very little for  them4 ,hence the       

fisherman can extract heavy damages from
 anybody who  mentions his name1 or can 
compel the thoughtless speaker to       
relieve him of  the fish at a good price
 so as to restore his luck47#abde7 ,when
 the ,sulka  of ,new ,britain are near  
the territory of their enemies the      
,gaktei1 they  take care not to mention 
them by their proper name1 believing    
that were  they to do so1 their foes    
would attack and slay them4 ,hence in   
these  circumstances they speak of the  
,gaktei as o lapsiek1 that is1 8the     
rotten tree-trunks10 and they imagine   
that by calling them that they make  the
 limbs of their dreaded enemies         
ponderous and clumsy like logs47#abdf7  
,this example illustrates the extremely 
materialistic view which these  savages 
take of the nature of words2 they       
suppose that the mere utterance  of an  
expression signifying clumsiness will   
homoeopathically affect with  clumsiness
 the limbs of their distant foemen4     
,another illustration of this  curious  

misconception is furnished by a ,caffre 
superstition that the  character of a   
young thief can be reformed by shouting 
his name over a  boiling kettle of      
medicated water1 then clapping a lid on 
the kettle and  leaving the name to     
steep in the water for several days4 ,it
 is not in the  least necessary that the
 thief should be aware of the use that  
is being  made of his name behind his   
back2 the moral reformation will be     
effected  without his knowledge47#abdg7 
7,m#bjc7 ,when it is deemed necessary   
that a man's real name should be kept   
secret1 it is often customary1 as we    
have seen1 to call him by a surname  or 
nickname4 ,as distinguished from the    
real or primary names1 these  secondary 
names are apparently held to be no part 
of the man himself1 so  that they may be
 freely used and divulged to everybody  
without endangering  his safety thereby4
 ,sometimes in order to avoid the use of
 his own name a  man will be called     
after his child4 ,thus we are informed  

that 8the  ,gippsland blacks objected   
strongly to let any one outside the     
tribe know  their names1 lest their     
enemies1 learning them1 should make them
 vehicles  of incantation1 and so charm 
their lives away4 ,as children were not 
thought to have enemies1 they used to   
speak of a man as #8the father1  uncle1 
or cousin of ,so-and-so1' naming a      
child2 but on all occasions  abstained  
from mentioning the name of a grown-up  
person407#abdh7 ,similarly  among the   
,nufoors of ,dutch ,new ,guinea1        
grown-up persons who are related by     
marriage may not mention each other's   
names1 but it is lawful to mention  the 
names of children2 hence in order to    
designate a person whose name  they may 
not pronounce they will speak of him or 
her as the father or  mother of         
,so-and-so47#abdi7 ,the ,alfoors of     
,poso1 in ,celebes1 will not  pronounce 
their own names4 ,among them1           
accordingly1 if you wish to  ascertain a
 person's name1 you ought not to ask the

 man himself1 but  should enquire of    
others4 ,but if this is impossible1 for 
example1 when  there is no one else     
near1 you should ask him his child's    
name1 and then  address him as the      
8,father of ,so-and-so40 ,nay1 these    
,alfoors are shy of  uttering the names 
even of children2 so when a boy or girl 
has a nephew or  niece1 he or she is    
addressed as 8,uncle of ,so-and-so10 or 
8,aunt of  ,so-and-so407#abej7 ,in pure 
,malay society1 we are told1 a man is   
never asked  his name1 and the custom of
 naming parents after their children is 
adopted  only as a means of avoiding the
 use of the parents' own names4 ,the    
writer  who makes this statement adds in
 confirmation of it that childless      
persons  are named after their younger  
brothers47#abea7 ,among the land ,dyaks 
of  northern ,borneo children as they   
grow up are called1 according to their  
sex1 the father or mother of a child of 
their father's or mother's younger      
brother1 or sister17#abeb7 that is1 they

 are called the father or mother of     
what we should call their first cousin4 
,the ,caffres used to think it          
discourteous to call a bride by her own 
name1 so they would call her 8the       
,mother of ,so-and-so10 even when she   
was only betrothed1 far less a wife  and
 a mother47#abec7 ,among the ,kukis and 
,zemis or ,kacha ,nagas of ,assam       
parents drop their own names after the  
birth of a child and are named  ,father 
and ,mother of ,so-and-so4 ,childless   
couples go by the names of 8the         
childless father10 8the childless       
mother10 8the father of no child10 8the 
mother of no child407#abed7 ,a ,zulu    
woman may not utter her husband's name2 
if she speaks to or of him she says1    
8,father of ,so-and-so10 mentioning the 
name of one of his children47#abee7 ,a  
,hindoo woman will not name her         
husband4 ,if she has to refer to him she
 will designate him as the father  of   
her child or by some other              
periphrasis47#abef7 ,the widespread     

custom of  naming a father after his    
child has sometimes been supposed to    
spring from  a desire on the father's   
part to assert his paternity1 apparently
 as a  means of obtaining those rights  
over his children which had previously1 
under a system of mother-kin1 been      
possessed by the mother47#abeg7 ,but    
this  explanation does not account for  
the parallel custom of naming the mother
  after her child1 which seems commonly 
to co-exist with the practice of  naming
 the father after the child4 ,still     
less1 if possible1 does it apply  to the
 customs of calling childless couples   
the father and mother of  children which
 do not exist1 of naming people after   
their younger  brothers1 and of         
designating children as the uncles and  
aunts of  ,so-and-so1 or as the fathers 
and mothers of their first cousins4 ,but
 all  these practices are explained in a
 simple and natural way if we suppose   
that they originate in a reluctance to  
utter the real names of persons         

addressed or directly referred to4 ,that
 reluctance is probably based  partly on
 a fear of attracting the notice of evil
 spirits1 partly on a  dread of         
revealing the name to sorcerers1 who    
would thereby obtain a  handle for      
injuring the owner of the name47#abeh7  
#b4 ,names of ,relations tabooed4       
7,m#bjd7 ,it might naturally be expected
 that the reserve so commonly           
maintained with regard to personal names
 would be dropped or at least  relaxed  
among relations and friends4 ,but the   
reverse of this is often the  case4 ,it 
is precisely the persons most intimately
 connected by blood and  especially by  
marriage to whom the rule applies with  
the greatest  stringency4 ,such people  
are often forbidden1 not only to        
pronounce each  other's names1 but even 
to utter ordinary words which resemble  
or have a  single syllable in common    
with these names4 ,the persons who are  
thus  mutually debarred from mentioning 
each other's names are especially       

husbands and wives1 a man and his wife's
 parents1 and a woman and her  husband's
 father4 ,for example1 among the        
,caffres of ,south ,africa a woman  may 
not publicly pronounce the birth-name of
 her husband or of any of his  brothers1
 nor may she use the interdicted word in
 its ordinary sense4 ,if  her husband1  
for instance1 be called u-,mpaka1 from  
impaka1 a small  feline animal1 she must
 speak of that beast by some other      
name47#abei7  ,further1 a ,caffre wife  
is forbidden to pronounce even mentally 
the names  of her father-in-law and of  
all her husband's male relations in the 
ascending line2 and whenever the        
emphatic syllable of any of their names 
occurs in another word1 she must avoid  
it by substituting either an  entirely  
new word1 or1 at least1 another syllable
 in its place4 ,hence this  custom has  
given rise to an almost distinct        
language among the women1  which the    
,caffres call ,ukuteta ,kwabafazi or    
8women's speech407#abfj7 ,the           

interpretation of this 8women's speech0 
is naturally very difficult1 8for  no   
definite rules can be given for the     
formation of these substituted  words1  
nor is it possible to form a dictionary 
of them1 their number being  so         
great--since there may be many women1   
even in the same tribe1 who would  be no
 more at liberty to use the substitutes 
employed by some others1 than  they are 
to use the original words               
themselves407#abfa7 ,a ,caffre man1 on  
his  side1 may not mention the name of  
his mother-in-law1 nor may she pronounce
  his2 but he is free to utter words in 
which the emphatic syllable of her  name
 occurs47#abfb7 ,in ,northern           
,nyassaland no woman will speak the name
 of  her husband or even use a word that
 may be synonymous with it4 ,if she were
  to call him by his proper name1 she   
believes it would be unlucky and would  
affect her powers of conception4 ,in    
like manner women abstain1 for          
superstitious reasons1 from using the   

common names of articles of food1  which
 they designate by terms peculiar to    
themselves47#abfc7 ,among the  ,kondes1 
at the north-western end of ,lake       
,nyassa1 a woman may not mention  the   
name of her father-in-law2 indeed she   
may not even speak to him nor  see      
him47#abfd7 ,among the ,barea and ,bogos
 of ,eastern ,africa a woman never      
mentions her husband's name2 a ,bogo    
wife would rather be unfaithful to him  
than commit the monstrous sin of        
allowing his name to pass her           
lips47#abfe7  ,among the ,haussas 8the  
first-born son is never called by his   
parents by  his name2 indeed they will  
not even speak with him if other people 
are  present4 ,the same rule holds good 
of the first husband and the first      
wife407#abff7 ,in antiquity ,ionian     
women would not call their husbands by  
their names47#abfg7 ,while the rites of 
,ceres were being performed in ,rome1   
no one might name a father or a         
daughter47#abfh7 ,among the ,south      

,slavs at  the present day husbands and 
wives will not mention each other's     
names1  and a young wife may not call   
any of her housemates by their true     
names2  she must invent or at least     
adopt other names for them47#abfi7 ,a   
,kirghiz  woman dares not pronounce the 
names of the older relations of her     
husband1  nor even use words which      
resemble them in sound4 ,for example1 if
 one of  these relations is called      
,shepherd1 she may not speak of sheep1  
but must  call them 8the bleating ones02
 if his name is ,lamb1 she must refer to
  lambs as 8the young of the bleating   
ones407#abgj7 ,after marriage an ,aino  
wife may not mention her husband's name2
 to do so would be deemed  equivalent to
 killing him47#abga7 ,among the ,sgaus1 
a ,karen tribe of ,burma1  children     
never mention their parents'            
names47#abgb7 ,a ,toda man may not      
utter the names of his mother's brother1
 his grandfather and grandmother1  his  
wife's mother1 and of the man from whom 

he has received his wife1 who  is       
usually the wife's father4 ,all these   
names are tabooed to him in the         
lifetime of the persons who bear them1  
and after death the prohibitions  are   
not only maintained but extended47#abgc7
 ,in southern ,india wives  believe that
 to tell their husband's name or to     
pronounce it even in a  dream would     
bring him to an untimely end4 ,further1 
they may not mention  the names of their
 parents1 their parents-in-law1 and     
their  brothers-in-law and              
sisters-in-law47#abgd7 ,among the       
,ojebways husbands and  wives never     
mention each other's names27#abge7 among
 the ,omahas a man and  his             
father-in-law and mother-in-law will on 
no account utter each other's  names in 
company47#abgf7 ,a ,dacota 8is not      
allowed to address or to look  towards  
his wife's mother1 especially1 and the  
woman is shut off from  familiar        
intercourse with her husband's father   
and others1 and etiquette  prohibits    

them from speaking the names of their   
relatives by marriage40  8,none of their
 customs10 adds the same writer1 8is    
more tenacious of life  than this2 and  
no family law is more binding407#abgg7  
,in the ,nishinam tribe  of ,california 
8a husband never calls his wife by name 
on any account1 and  it is said that    
divorces have been produced by no other 
provocation than  that407#abgh7         
7,m#bje7 ,the ,battas or ,bataks of     
,sumatra display a great aversion to    
mentioning their own names and a still  
greater aversion to mentioning the      
names of their parents1 grandparents1 or
 elder blood-relations4 ,politeness     
forbids the putting of direct questions 
on this subject1 so that the            
investigation of personal identity      
becomes difficult and laborious4 ,when a
  ,batta expects to be questioned as to 
his relations1 he will usually  provide 
himself with a friend to answer for     
him47#abgi7 ,a ,batak man may  never    
mention the names of his wife1 his      

daughter-in-law and of his  son-in-law2 
a woman is most particularly forbidden  
to mention the name of  the man who has 
married her daughter47#abhj7 ,among the 
,karo-,bataks the  forbidden names are  
those of parents1 uncles1 aunts1        
parents-in-law1  brothers and sisters1  
and especially grandparents47#abha7     
,among the ,dyaks a  child never        
pronounces the names of his parents1 and
 is angry if any one  else does so in   
his presence4 ,a husband never calls his
 wife by her name1  and she never calls 
him by his4 ,if they have children1 they
 name each  other after them1 8,father  
of ,so-and-so0 and 8,mother of          
,so-and-so02 if they  have no children  
they use the pronouns 8he0 and 8she10 or
 an expression  such as 8he or she whom 
,i love02 and in general1 members of a  
,dyak family  do not mention each       
other's names47#abhb7 ,moreover1 when   
the personal names  happen also1 as they
 often do1 to be names of common        
objects1 the ,dyak is  debarred from    

designating these objects by their      
ordinary names4 ,for  instance1 if a man
 or one of his family is called         
,bintang1 which means  8star10 he must  
not call a star a star 7bintang72 he    
must call it a  pariama4 ,if he or a    
member of his domestic circle bears the 
name of  ,bulan1 which means 8moon10 he 
may not speak of the moon as the moon   
7bulan72 he must call it penala4 ,hence 
it comes about that in the ,dyak        
language there are two sets of distinct 
names for many objects47#abhc7  ,among  
the sea ,dyaks of ,sarawak a man may not
 pronounce the name of his              
father-in-law or mother-in-law without  
incurring the wrath of the spirits4     
,and since he reckons as his            
father-in-law and mother-in-law not only
 the  father and mother of his own wife1
 but also the fathers and mothers of his
  brothers' wives and sisters' husbands1
 and likewise the fathers and  mothers  
of all his cousins1 the number of       
tabooed names may be very  considerable 

and the opportunities of error          
correspondingly numerous4 ,to  make     
confusion worse confounded1 the names of
 persons are often the names  of common 
things1 such as moon1 bridge1 barley1   
cobra1 leopard2 so that  when any of a  
man's many fathers-in-law and           
mothers-in-law are called by  such      
names1 these common words may not pass  
his lips47#abhd7 ,among the  ,dyaks of  
,landak and ,tajan it is forbidden to   
mention the names of parents  and       
grandparents1 sometimes also of         
great-grandparents1 whether they are    
alive or dead47#abhe7 ,among the        
,alfoors or ,toradjas of ,poso1 in      
central  ,celebes1 you may not pronounce
 the names of your father1 mother1      
grandparents1 and other near relations4 
,but the strictest taboo is on the      
names of parents-in-law4 ,a son-in-law  
and a daughter-in-law may not only      
never mention the names of their        
parents-in-law1 but if the names happen 
to be ordinary words of the language1   

they may never allow the words in  their
 common significance to pass their lips4
 ,for example1 if my father is  called  
,njara 78horse071 ,i may not speak of   
him by that name2 but in  speaking of   
the animal ,i am free to use the word   
horse 7njara74 ,but if  my father-in-law
 is called ,njara1 the case is          
different1 for then not only  may ,i not
 refer to him by his name1 but ,i may   
not even call a horse a  horse2 in      
speaking of the animal ,i must use some 
other word4 ,the  missionary who reports
 the custom is acquainted with a man    
whose  mother-in-law rejoices in the    
name of ,ringgi 78rixdollar074 ,when    
this man  has occasion to refer to real 
rixdollars1 he alludes to them          
delicately as  8large guilders0 7roepia 
bose74 ,another man may not use the     
ordinary  word for water 7oewe72 in     
speaking of water he employs a word     
7owai7  taken from a different dialect4 
,indeed1 among these ,alfoors it is the 
common practice in such cases to replace

 the forbidden word by a kindred  word  
of the same significance borrowed from  
another dialect4 ,in this way  many     
fresh terms or new forms of an old word 
pass into general  circulation47#abhf7  
,among the ,alfoors of ,minahassa1 in   
northern ,celebes1  the custom is       
carried still further so as to forbid   
the use even of words  which merely     
resemble the personal names in sound4   
,it is especially the  name of a        
father-in-law which is thus laid under  
an interdict4 ,if he1 for  example1 is  
called ,kalala1 his son-in-law may not  
speak of a horse by its  common name    
kawalo2 he must call it a 8riding-beast0
  7sasakajan747#abhg7 ,so among the     
,alfoors of the island of ,buru it is   
taboo to mention the names of parents   
and parents-in-law1 or even to speak  of
 common objects by words which resemble 
these names in sound4 ,thus1 if  your   
mother-in-law is called ,dalu1 which    
means 8betel10 you may not ask  for     
betel by its ordinary name1 you must ask

 for 8red mouth0 7mue miha72  if you    
want betel-leaf1 you may not say        
betel-leaf 7dalu 'mun71 you must  say   
karon fenna4 ,in the same island it is  
also taboo to mention the name  of an   
elder brother in his presence47#abhh7   
,transgressions of these rules  are     
punished with fines47#abhi7 ,in ,bolang 
,mongondo1 a district in the west  of   
,celebes1 the unmentionable names are   
those of parents1 parents-in-law1       
uncles and aunts47#abij7 ,among the     
,alfoors of ,halmahera a son-in-law may 
never use his father-in-law's name in   
speaking to him2 he must simply  address
 him as 8,father-in-law407#abia7 ,in    
,sunda it is thought that a  particular 
crop would be spoilt if a man were to   
mention the names of his  father and    
mother47#abib7    7,m#bjf7 ,among the   
,nufoors1 as we have seen17#abic7       
persons who are related  to each other  
by marriage are forbidden to mention    
each other's names4  ,among the         
connexions whose names are thus tabooed 

are wife1 mother-in-law1  father-in-law1
 your wife's uncles and aunts and also  
her grand-uncles and  grand-aunts1 and  
the whole of your wife's or your        
husband's family in the  same generation
 as yourself1 except that men may       
mention the names of  their             
brothers-in-law1 though women may not4  
,the taboo comes into  operation as soon
 as the betrothal has taken place and   
before the marriage  has been           
celebrated4 ,families thus connected by 
the betrothal of two of  their members  
are not only forbidden to pronounce each
 other's names2 they  may not even look 
at each other1 and the rule gives rise  
to the most  comical scenes when they   
happen to meet unexpectedly4 ,and not   
merely the  names themselves1 but any   
words that sound like them are          
scrupulously  avoided and other words   
used in their place4 ,if it should      
chance that a  person has inadvertently 
uttered a forbidden name1 he must at    
once throw  himself on the floor and    

say1 8,i have mentioned a wrong name4 ,i
 throw it  through the chinks of the    
floor in order that ,i may eat          
well407#abid7 ,in  ,german ,new ,guinea 
near relations by marriage1 particularly
 father-in-law  and daughter-in-law1    
mother-in-law and son-in-law1 as well as
  brothers-in-law and sisters-in-law1   
must see as little of each other as     
possible2 they may not converse together
 and they may not mention each  other's 
names1 not even when these names have   
passed to younger members of  the       
family4 ,thus if a child is called after
 its deceased paternal  grandfather1 the
 mother may not call her child by its   
name but must employ  another name for  
the purpose47#abie7 ,among the ,yabim1  
for example1 on the  south-east coast of
 ,german ,new ,guinea1 parents-in-law   
may neither be  touched nor named4 ,even
 when their names are borne by other    
people or are  the ordinary names of    
common objects1 they may not pass the   
lips of their  sons-in-law and          

daughters-in-law47#abif7 ,among the     
western tribes of  ,british ,new ,guinea
 the principal taboo or sabi1 as it is  
there called1  concerns the names of    
relatives by marriage4 ,a man may not   
mention the  name of his wife's father1 
mother1 elder sister1 or elder brother1 
nor the  name of any male or female     
relative of her father or mother1 so    
long as  the relative in question is a  
member of the same tribe as the speaker4
 ,the  names of his wife's younger      
brothers and sisters are not tabooed to 
him4  ,the same law applies to a woman  
with reference to the names of her      
husband's relatives4 ,as a general rule1
 this taboo does not extend outside  the
 tribal boundaries4 ,hence when a man or
 woman marries out of his or her  tribe1
 the taboo is usually not applied4 ,and 
when members of one tribe1  who may not 
pronounce each other's names at home1   
are away from their own  territory1 they
 are no longer strictly bound to observe
 the prohibition4 ,a  breach of the     

taboo has to be atoned for by the       
offender paying a fine to  the person   
whose name he has taken in vain4 ,until 
that has been done1  neither of the     
parties concerned1 if they are males1   
may enter the men's  club-house4 ,in the
 old times the offended party might     
recover his social  standing by cutting 
off somebody else's head47#abig7        
7,m#bjg7 ,in the western islands of     
,torres ,straits a man never mentioned  
the  personal names of his              
father-in-law1 mother-in-law1           
brother-in-law1 and  sister-in-law2 and 
a woman was subject to the same         
restrictions4 ,a  brother-in-law might  
be spoken of as the husband or brother  
of some one  whose name it was lawful to
 mention2 and similarly a sister-in-law 
might  be called the wife of ,so-and-so4
 ,if a man by chance used the personal  
name  of his brother-in-law1 he was     
ashamed and hung his head4 ,his shame   
was  only relieved when he had made a   
present as compensation to the man whose

  name he had taken in vain4 ,the same  
compensation was made to a              
sister-in-law1 a father-in-law1 and a   
mother-in-law for the accidental        
mention of their names4 ,this disability
 to use the personal names of  relatives
 by marriage was associated with the    
custom1 so common throughout  the world1
 that a man or woman is not allowed to  
speak to these relatives4  ,if a man    
wished to communicate with his          
father-in-law or mother-in-law1 he      
spoke to his wife and she spoke to her  
parent4 ,when direct communication      
became absolutely necessary1 it was said
 that a man might talk to his           
father-in-law or mother-in-law a very   
little in a low voice4 ,the behaviour   
towards a brother-in-law was the        
same47#abih7 ,similar taboos on the     
names  of persons connected by marriage 
are in force in ,new ,britain and ,new  
,ireland47#abii7 ,among the natives who 
inhabit the coast of the ,gazelle       
,peninsula in ,new ,britain to mention  

the name of a brother-in-law is the     
grossest possible affront you can offer 
to him2 it is a crime punishable  with  
death47#acjj7 ,in the ,santa ,cruz and  
,reef ,islands a man is forbidden to    
pronounce the name of his mother-in-law1
 and he may never see her face so  long 
as he lives4 ,she on her side lies under
 similar restrictions in  regard to him4
 ,further1 a man is prohibited from     
mentioning the name of  his son-in-law1 
though he is allowed to look at him4    
,and if a husband has  paid money for   
his wife to several men1 none of these  
men may ever utter  his name or look him
 in the face4 ,if one of them did by    
chance look at  him1 the offended       
husband would destroy some of the       
offender's  property47#acja7 ,in ,new   
,caledonia a brother may not mention his
 sister's  name1 and she may not mention
 his4 ,the same rule is observed by male
 and  female cousins in regard to each  
other's names47#acjb7 ,in the ,banks'   
,islands1 ,melanesia1 the taboos laid on

 the names of persons connected by      
marriage are very strict4 ,a man will   
not mention the name of his             
father-in-law1 much less the name of his
 mother-in-law1 nor may he name  his    
wife's brother2 but he may name his     
wife's sister--she is nothing to  him4  
,a woman may not name her father-in-law1
 nor on any account her  son-in-law4    
,two people whose children have         
intermarried are also debarred  from    
mentioning each other's names4 ,and not 
only are all these persons  forbidden to
 utter each other's names2 they may not 
even pronounce  ordinary words which    
chance to be either identical with these
 names or to  have any syllables in     
common with them4 8,a man on one        
occasion spoke to me  of his house as a 
shed1 and when that was not understood1 
went and touched  it with his hand to   
shew what he meant2 a difficulty being  
still made1 he  looked round to be sure 
that no one was near and whispered1 not 
the name  of his son's wife1 but the    

respectful substitute for her name1 amen
  ,mulegona1 she who was with his son1  
and whose name was ,tuwarina1           
,hind-house40 ,again1 we hear of a      
native of these islands who might not   
use  the common words for 8pig0 and 8to 
die10 because these words occurred in   
the polysyllabic name of his son-in-law2
 and we are told of another  unfortunate
 who might not pronounce the everyday   
words for 8hand0 and  8hot0 on account  
of his wife's brother's name1 and who   
was even debarred  from mentioning the  
number 8one10 because the word for 8one0
 formed part  of the name of his wife's 
cousin47#acjc7    7,m#bjh7 ,it might be 
expected that similar taboos on the     
names of relations  and on words        
resembling them would commonly occur    
among the aborigines of  ,australia1 and
 that some light might be thrown on     
their origin and meaning  by the        
primitive modes of thought and forms of 
society prevalent among  these savages4 
,yet this expectation can scarcely be   

said to be fulfilled2  for the evidence 
of the observance of such customs in    
,australia is scanty  and hardly of a   
nature to explain their origin4 ,we are 
told that there are  instances 8in which
 the names of natives are never allowed 
to be spoken1  as those of a father or  
mother-in-law1 of a son-in-law1 and some
 cases  arising from a connection with  
each other's wives407#acjd7 ,among some 
,victorian tribes1 a man never at any   
time mentioned the name of his          
mother-in-law1 and from the time of his 
betrothal to his death neither she  nor 
her sisters might ever look at or speak 
to him4 ,he might not go within  fifty  
yards of their habitation1 and when he  
met them on a path they  immediately    
left it1 clapped their hands1 and       
covering up their heads with  their     
rugs1 walked in a stooping posture and  
spoke in whispers until he  had gone by4
 ,they might not talk with him1 and when
 he and they spoke to  other people in  
each other's presence1 they used a      

special form of speech  which went by   
the name of 8turn tongue40 ,this was not
 done with any  intention of concealing 
their meaning1 for 8turn tongue0 was    
understood by  everybody47#acje7 ,a     
writer1 who enjoyed unusually favourable
 opportunities  of learning the language
 and customs of the ,victorian          
aborigines1 informs  us that 8,a stupid 
custom existed among them1 which they   
called  knal-oyne4 ,whenever a female   
child was promised in marriage to any   
man1  from that very hour neither he nor
 the child's mother were permitted to   
look upon or hear each other speak nor  
hear their names mentioned by  others2  
for1 if they did1 they would immediately
 grow prematurely old and  die407#acjf7 
,among the ,gudangs of ,cape ,york1 in  
,queensland1 and the  ,kowraregas of the
 ,prince of ,wales ,islands1 a man      
carefully avoids speaking  to or even   
mentioning the name of his              
mother-in-law1 and his wife acts        
similarly with regard to her            

father-in-law4 8,thus the mother of a   
person  called ,nuki--which means       
water--is obliged to call water by      
another  name407#acjg7 ,in the ,booandik
 tribe of ,south ,australia persons     
connected by  marriage1 except husbands 
and wives1 spoke to each other in a low 
whining  voice1 and employed words      
different from those in common          
use47#acjh7  ,another writer1 speaking  
of the same tribe1 says3                
8,mothers-in-law and  sons-in-law       
studiously avoid each other4 ,a         
father-in-law converses with  his       
son-in-law in a low tone of voice1 and  
in a phraseology differing  somewhat    
from the ordinary one407#acji7          
7,m#bji7 ,it will perhaps occur to the  
reader that customs of this latter  sort
 may possibly have originated in the    
intermarriage of tribes speaking        
different languages2 and there are some 
,australian facts which seem at  first  
sight to favour this supposition4 ,thus 
with regard to the natives of  ,south   

,australia we are told that 8the        
principal mark of distinction  between  
the tribes is difference of language or 
dialect2 where the tribes  intermix     
greatly no inconvenience is experienced 
on this account1 as every  person       
understands1 in addition to his own     
dialect1 that of the  neighbouring      
tribe2 the consequence is that two      
persons commonly converse  in two       
languages1 just as an ,englishman and   
,german would hold a  conversation1 each
 person speaking his own language1 but  
understanding  that of the other as well
 as his own4 ,this peculiarity will     
often occur in  one family through      
intermarriages1 neither party ever      
thinking of changing  his or her dialect
 for that of the other4 ,children do not
 always adopt the  language of the      
mother1 but that of the tribe among whom
 they live407#acaj7  ,among some tribes 
of western ,victoria a man was actually 
forbidden to  marry a wife who spoke the
 same dialect as himself2 and during the

  preliminary visit1 which each paid to 
the tribe of the other1 neither was     
permitted to speak the language of the  
tribe which he or she was visiting4     
,the children spoke the language of     
their father and might never mix it     
with any other4 ,to her children the    
mother spoke in their father's          
language1 but to her husband she spoke  
in her own1 and he answered her in  his2
 8so that all conversation is carried on
 between husband and wife in  the same  
way as between an ,englishman and a     
,frenchwoman1 each speaking his  or her 
own language4 ,this very remarkable law 
explains the preservation of  so many   
distinct dialects within so limited a   
space1 even where there are  no physical
 obstacles to ready and frequent        
communication between the               
tribes407#acaa7 ,so amongst the ,sakais1
 an aboriginal race of the ,malay       
,peninsula1 a man goes to a considerable
 distance for a wife1 generally to  a   
tribe who speak quite a different       

dialect47#acab7 ,the ,indian tribes of  
,french ,guiana have each their own     
dialect and would hardly be able to     
understand each other1 were it not that 
almost every person marries a wife  or a
 husband of a different tribe1 and thus 
the newcomers serve as  interpreters    
between the tribe in which they live and
 that in which they  were born and      
brought up47#acac7 ,it is well known    
that the ,carib women  spoke a language 
which differed in some respects from    
that of the men1 and  the explanation   
generally given of the difference is    
that the women  preserved the language  
of a race of whom the men had been      
exterminated and  the women married by  
the ,caribs4 ,this explanation is not1  
as some seem to  suppose1 a mere        
hypothesis of the learned1 devised to   
clear up a curious  discrepancy2 it was 
a tradition current among the ,caribs   
themselves in the  seventeenth          
century17#acad7 and as such it deserves 
serious attention4 ,but  there are other

 facts which seem to point to a         
different  explanation47#acae7 ,among   
the ,carayahis1 a tribe of ,brazilian   
,indians on  the ,rio ,grande or        
,araguaya ,river1 the dialect of the    
women differs from  that of the men4    
,for the most part the differences are  
limited to the form  and sound of the   
words2 only a few words seem to be quite
 distinct in the  two dialects4 ,the    
speech of the women appears to preserve 
older and fuller  forms than that of the
 men3 for instance1 8girl0 is yadokoma  
in the  female speech but yadma in the  
male2 8nail0 is desika in the mouth of  
a woman but desia in the mouth of a     
man47#acaf7 ,however such remarkable    
differences are to be explained1 a      
little reflection will probably         
convince us that a mere intermixture of 
races speaking different tongues  could 
scarcely account for the phenomena of   
language under consideration4  ,for the 
reluctance to mention the names or even 
syllables of the names of  persons      

connected with the speaker by marriage  
can hardly be separated  from the       
reluctance evinced by so many people to 
utter their own names or  the names of  
the dead or of chiefs and kings2 and if 
the reticence as to  these latter names 
springs mainly from superstition1 we may
 infer that the  reticence as to the    
former has no better foundation4 ,that  
the savage's  unwillingness to mention  
his own name is based1 at least in part1
 on a  superstitious fear of the ill use
 that might be made of it by his foes1  
whether human or spiritual1 has already 
been shewn4 ,it remains to examine  the 
similar usage in regard to the names of 
the dead and of royal  personages4      
#c4 ,names of the ,dead tabooed4        
7,m#baj7 ,the custom of abstaining from 
all mention of the names of the dead    
was observed in antiquity by the        
,albanians of the ,caucasus17#acag7 and 
at  the present day it is in full force 
among many savage tribes4 ,thus we are  
told that one of the customs most       

rigidly observed and enforced amongst   
the ,australian aborigines is never to  
mention the name of a deceased  person1 
whether male or female2 to name aloud   
one who has departed this  life would be
 a gross violation of their most sacred 
prejudices1 and they  carefully abstain 
from it47#acah7 ,the chief motive for   
this abstinence  appears to be a fear of
 evoking the ghost1 although the natural
  unwillingness to revive past sorrows  
undoubtedly operates also to draw the   
veil of oblivion over the names of the  
dead47#acai7 ,once ,mr4 ,oldfield so    
terrified a native by shouting out the  
name of a deceased person1 that the  man
 fairly took to his heels and did not   
venture to shew himself again for       
several days4 ,at their next meeting he 
bitterly reproached the rash white  man 
for his indiscretion2 8nor could ,i10   
adds ,mr4 ,oldfield1 8induce him by  any
 means to utter the awful sound of a    
dead man's name1 for by so doing  he    
would have placed himself in the power  

of the malign spirits407#acbj7 ,on      
another occasion1 a ,watchandie woman   
having mentioned the name of a  certain 
man1 was informed that he had long been 
dead4 ,at that she became  greatly      
excited and spat thrice to counteract   
the evil effect of having  taken a dead 
man's name into her lips4 ,this custom  
of spitting thrice1 as  ,mr4 ,oldfield  
afterwards learned1 was the regular     
charm whereby the natives  freed        
themselves from the power of the        
dangerous spirits whom they had         
provoked by such a rash act47#acba7     
,among the aborigines of ,victoria the  
dead were very rarely spoken of1 and    
then never by their names2 they were    
referred to in a subdued voice as 8the  
lost one0 or 8the poor fellow that  is  
no more40 ,to speak of them by name     
would1 it was supposed1 excite the      
malignity of ,couit-gil1 the spirit of  
the departed1 which hovers on earth  for
 a time before it departs for ever      
towards the setting sun47#acbb7 ,once   

when a ,kurnai man was spoken to about a
 dead friend1 soon after the  decease1  
he looked round uneasily and said1 8,do 
not do that1 he might hear  you and kill
 me607#acbc7 ,if a ,kaiabara black dies1
 his tribes-people never  mention his   
name1 but call him ,wurponum1 8the      
dead10 and in order to  explain who it  
is that has died1 they speak of his     
father1 mother1  brothers1 and so       
forth47#acbd7 ,of the tribes on the     
,lower ,murray ,river we  are told that 
when a person dies 8they carefully avoid
 mentioning his  name2 but if compelled 
to do so1 they pronounce it in a very   
low whisper1  so faint that they imagine
 the spirit cannot hear their           
voice407#acbe7  ,amongst the tribes of  
,central ,australia no one may utter the
 name of the  deceased during the period
 of mourning1 unless it is absolutely   
necessary  to do so1 and then it is only
 done in a whisper for fear of          
disturbing and  annoying the man's      
spirit which is walking about in ghostly

 form4 ,if the  ghost hears his name    
mentioned he concludes that his kinsfolk
 are not  mourning for him properly2 if 
their grief were genuine they could not 
bear  to bandy his name about4 ,touched 
to the quick by their hard-hearted      
indifference1 the indignant ghost will  
come and trouble them in  dreams47#acbf7
 ,in these tribes no woman may ever     
again mention the name of  a dead       
person1 but the restriction on the male 
sex is not so absolute1 for  the name   
may be mentioned by men of the two      
subclasses to which the wife's  father  
and wife's brother of the deceased      
belong47#acbg7 ,among some tribes  of   
north-western ,australia a dead man's   
name is never mentioned after his       
burial and he is only spoken of as 8that
 one02 otherwise they think that  he    
would return and frighten them at night 
in camp47#acbh7    7,m#baa7 ,the same   
reluctance to utter the names of the    
dead appears to  prevail among all the  
,indian tribes of ,america from         

,hudson's ,bay ,territory  to           
,patagonia4 ,among the ,iroquois1 for   
example1 the name of the deceased  was  
never mentioned after the period of     
mourning had expired47#acbi7 ,the  same 
rule was rigidly observed by the        
,indians of ,california and ,oregon2    
its transgression might be punished with
 a heavy fine or even with              
death47#accj7 ,thus among the ,karok of 
,california we are told that 8the       
highest crime one can commit is the     
pet-chi--ri1 the mere mention of  the   
dead relative's name4 ,it is a deadly   
insult to the survivors1 and can  be    
atoned for only by the same amount of   
blood-money paid for wilful  murder4 ,in
 default of that they will have the     
villain's blood407#acca7  ,amongst the  
,wintun1 also of ,california1 if some   
one in a group of merry  talkers        
inadvertently mentions the name of a    
deceased person1 8straightway  there    
falls upon all an awful silence4 ,no    
words can describe the  shuddering and  

heart-sickening terror which seizes upon
 them at the  utterance of that fearful 
word407#accb7 ,among the ,goajiros of   
,colombia to  mention the dead before   
his kinsmen is a dreadful offence1 which
 is often  punished with death2 for if  
it happen on the rancho of the deceased1
 in  presence of his nephew or uncle1   
they will assuredly kill the offender on
  the spot if they can4 ,but if he      
escapes1 the penalty resolves itself    
into  a heavy fine1 usually of two or   
more oxen47#accc7 ,so among the         
,abipones of  ,paraguay to mention the  
departed by name was a serious crime1   
which often  led to blows and bloodshed4
 ,when it was needful to refer to such  
an one1  it was done by means of a      
general phrase such as 8he who is no    
more10 eked  out with particulars which 
served to identify the person           
meant47#accd7    7,m#bab7 ,a similar    
reluctance to mention the names of the  
dead is reported  of peoples so widely  
separated from each other as the        

,samoyeds of ,siberia  and the ,todas of
 southern ,india2 the ,mongols of       
,tartary and the ,tuaregs of  the       
,sahara2 the ,ainos of ,japan and the   
,akamba and ,nandi of central ,africa2  
the ,tinguianes of the ,philippines and 
the inhabitants of the ,nicobar         
,islands1 of ,borneo1 of ,madagascar1   
and of ,tasmania47#acce7 ,in all cases1 
even where it is not expressly stated1  
the fundamental reason for this         
avoidance is probably the fear of the   
ghost4 ,that this is the real motive    
with the ,tuaregs of the ,sahara we are 
positively informed4 ,they dread the    
return of the dead man's spirit1 and do 
all they can to avoid it by  shifting   
their camp after a death1 ceasing for   
ever to pronounce the name  of the      
departed1 and eschewing everything that 
might be regarded as an  evocation or   
recall of his soul4 ,hence they do not1 
like the ,arabs1  designate individuals 
by adding to their personal names the   
names of their  fathers2 they never     

speak of ,so-and-so1 son of ,so-and-so2 
they give to  every man a name which    
will live and die with him47#accf7 ,so  
among some of  the ,victorian tribes in 
,australia personal names were rarely   
perpetuated1  because the natives       
believed that any one who adopted the   
name of a  deceased person would not    
live long27#accg7 probably his ghostly  
namesake  was supposed to come and fetch
 him away to the spirit-land4 ,the      
,yabims of  ,german ,new ,guinea1 who   
believe that the spirits of the dead    
pass their  time in the forest eating   
unpalatable fruits1 are unwilling to    
mention the  names of the deceased lest 
their ghosts should suspend their       
habitual  occupation to come and trouble
 the living47#acch7 ,in ,logea1 one of  
the  ,samarai ,archipelago1 off the     
south-eastern end of ,new ,guinea1 no   
custom is  observed so strictly as the  
one which forbids the naming of the dead
 in  presence of their relations4 ,to   
say to a person 8,your fathers are      

dead10  is considered a direct challenge
 to fight2 it is an insult which must be
  avenged either by the death of the man
 who pronounced these awful words1  or  
by the death of one of his relatives or 
friends4 ,the uttering of the  names of 
the dead is1 along with homicide1 one of
 the chief causes of war  in the island4
 ,when it is necessary to refer to a    
dead man they designate  him by such a  
phrase as 8the father of ,so-and-so10 or
 8the brother of  ,so-and-so407#acci7   
,thus the fear of mentioning the names  
of the dead gives  rise to              
circumlocutions of precisely the same   
sort as those which  originate in a     
reluctance to name living people4 ,among
 the ,klallam ,indians  of ,washington  
,state no person may bear the name of   
his deceased father1  grandfather1 or   
any other direct ancestor in the        
paternal line47#acdj7 ,the  ,masai of   
eastern ,africa are said to resort to a 
simple device which  enables them to    
speak of the dead freely without risk of

 the inopportune  appearance of the     
ghost4 ,as soon as a man or woman dies1 
they change his  or her name1 and       
henceforth always speak of him or her by
 the new name1  while the old name falls
 into oblivion1 and to utter it in the  
presence of  a kinsman of the deceased  
is an insult which calls for vengeance4 
,they  assume that the dead man will not
 know his new name1 and so will not     
answer to it when he hears it           
pronounced47#acda7 ,ghosts are          
notoriously  dull-witted2 nothing is    
easier than to dupe them4 ,however1     
according to  another and more probable 
account1 the name of a ,masai is not    
changed  after his death2 it is merely  
suppressed1 and he or she is referred to
 by  a descriptive phrase1 such as 8my  
brother10 8my uncle10 8my sister40 ,to  
call a dead man by his name is deemed   
most unlucky1 and is never done  except 
with the intention of doing harm to his 
surviving family1 who make  great       
lamentations on such an occasion47#acdb7

    7,m#bac7 ,the same fear of the      
ghost1 which moves people to suppress   
his old  name1 naturally leads all      
persons who bear a similar name to      
exchange it  for another1 lest its      
utterance should attract the attention  
of the ghost1  who cannot reasonably be 
expected to discriminate between all the
  different applications of the same    
name4 ,thus we are told that in the     
,adelaide and ,encounter ,bay tribes of 
,south ,australia the repugnance to     
mentioning the names of those who have  
died lately is carried so far1 that     
persons who bear the same name as the   
deceased abandon it1 and either  adopt  
temporary names or are known by any     
others that happen to belong to         
them47#acdc7 ,the same practice was     
observed by the aborigines of ,new      
,south  ,wales17#acdd7 and is said to be
 observed by the tribes of the ,lower   
,murray  ,river17#acde7 and of ,king    
,george's ,sound in western             
,australia47#acdf7 ,a  similar custom   

prevails among some of the ,queensland  
tribes2 but the  prohibition to use the 
names of the dead is not permanent1     
though it may  last for many years4 ,on 
the ,bloomfield ,river1 when a namesake 
dies1 the  survivor is called ,tanyu1 a 
word whose meaning is unknown2 or else  
he or  she receives a name which refers 
to the corpse1 with the syllable ,wau   
prefixed to it4 ,for example1 he may be 
called ,wau-batcha1 with reference  to  
the place where the man was buried2 or  
,wau-wotchinyu 78burnt071 with          
reference to the cremation of the body4 
,and if there should be several  people 
in camp all bearing one of these        
allusive designations1 they are         
distinguished from each other by the    
mention of the names of their mothers   
or other relatives1 even though these   
last have long been dead and gone4      
,whenever ,mr4 ,w4 ,e4 ,roth1 to whom we
 owe this information1 could obtain an  
explanation of the custom1 the reason   
invariably assigned was a fear that  the

 ghost1 hearing himself called by name1 
might return and cause  mischief47#acdg7
 ,in some ,australian tribes the change 
of name thus brought  about is          
permanent2 the old name is laid aside   
for ever1 and the man is  known by his  
new name for the rest of his life1 or at
 least until he is  obliged to change it
 again for a like reason47#acdh7 ,among 
the ,north  ,american ,indians all      
persons1 whether men or women1 who bore 
the name of  one who had just died were 
obliged to abandon it and to adopt other
 names1  which was formally done at the 
first ceremony of mourning for the      
dead47#acdi7 ,in some tribes to the east
 of the ,rocky ,mountains this change   
of name lasted only during the season of
 mourning17#acej7 but in other  tribes  
on the ,pacific ,coast of ,north        
,america it seems to have been          
permanent47#acea7 ,amongst the ,masai   
also1 when two men of the same tribe    
bear the same name1 and one of them     
dies1 the survivor changes his          

name47#aceb7    7,m#bad7 ,sometimes by  
an extension of the same reasoning all  
the near  relations of the deceased     
change their names1 whatever they may   
happen to  be1 doubtless from a fear    
that the sound of the familiar names    
might lure  back the vagrant spirit to  
its old home4 ,thus in some ,victorian  
tribes the  ordinary names of all the   
next of kin were disused during the     
period of  mourning1 and certain general
 terms1 prescribed by custom1 were      
substituted for them4 ,to call a mourner
 by his own name was considered an      
insult to the departed1 and often led to
 fighting and bloodshed47#acec7  ,among 
,indian tribes of north-western ,america
 near relations of the  deceased often  
change their names 8under an impression 
that spirits will  be attracted back to 
earth if they hear familiar names often 
repeated407#aced7 ,among the ,kiowa     
,indians the name of the dead is never  
spoken in the presence of the relatives1
 and on the death of any member of  a   

family all the others take new names4   
,this custom was noted by ,raleigh's    
colonists on ,roanoke ,island more than 
three centuries ago47#acee7 ,among the  
,lengua ,indians of the ,gran ,chaco in 
,south ,america not only is a dead man's
  name never mentioned1 but all the     
survivors change their names also4 ,they
  say that ,death has been among them   
and has carried off a list of the       
living1 and that he will soon come back 
for more victims2 hence in order  to    
defeat his fell purpose they change     
their names1 believing that on his      
return ,death1 though he has got them   
all on his list1 will not be able to    
identify them under their new names1 and
 will depart to pursue the search       
elsewhere47#acef7 ,so among the         
,guaycurus of the ,gran ,chaco1 when a  
death  had taken place1 the chief used  
to change the names of every person in  
the  tribe1 man and woman1 young and    
old1 and it is said to have been        
wonderful  to observe how from that     

moment everybody remembered his new name
 just as  if he had borne it all his    
life47#aceg7 ,nicobarese mourners take  
new names  in order to escape the       
unwelcome attentions of the ghost2 and  
for the same  purpose they disguise     
themselves by shaving their heads so    
that the ghost  is unable to recognise  
them47#aceh7 ,the ,chukchees of ,bering 
,strait believe  that the souls of the  
dead turn into malignant spirits who    
seek to harm  the living4 ,hence when a 
mother dies the name of her youngest and
 dearest  child is changed1 in order    
that her ghost may not know the         
child47#acei7    7,m#bae7 ,further1 when
 the name of the deceased happens to be 
that of some  common object1 such as an 
animal1 or plant1 or fire1 or water1 it 
is  sometimes considered necessary to   
drop that word in ordinary speech and   
replace it by another4 ,a custom of this
 sort1 it is plain1 may easily be a     
potent agent of change in language2 for 
where it prevails to any  considerable  

extent many words must constantly become
 obsolete and new  ones spring up4 ,and 
this tendency has been remarked by      
observers who have  recorded the custom 
in ,australia1 ,america1 and elsewhere4 
,for example1  with regard to the       
,australian aborigines it has been noted
 that 8the  dialects change with almost 
every tribe4 ,some tribes name their    
children  after natural objects2 and    
when the person so named dies1 the word 
is  never again mentioned2 another word 
has therefore to be invented for the    
object after which the child was        
called40 ,the writer gives as an        
instance  the case of a man whose name  
,karla signified 8fire02 when ,karla    
died1 a  new word for fire had to be    
introduced4 8,hence10 adds the writer1  
8the  language is always                
changing407#acfj7 ,in the ,moorunde     
tribe the name for  8teal0 used to be   
torpool2 but when a boy called ,torpool 
died1 a new  name 7tilquaitch7 was given
 to the bird1 and the old name dropped  

out  altogether from the language of the
 tribe47#acfa7 ,sometimes1 however1 such
  substitutes for common words were only
 in vogue for a limited time after  the 
death1 and were then discarded in favour
 of the old words4 ,thus among  the     
,kowraregas of the ,prince of ,wales'   
,islands and the ,gudangs of ,cape      
,york in ,queensland1 the names of the  
dead are never mentioned without  great 
reluctance1 so that1 for example1 when a
 man named ,us1 or quartz1  died1 the   
name of the stone was changed to nattam 
ure1 8the thing which  is a namesake10  
but the original word would gradually   
return to common  use47#acfb7 ,again1 a 
missionary1 who lived among the         
,victorian aborigines1  remarks that 8it
 is customary among these blacks to     
disuse a word when a  person has died   
whose name was the same1 or even of the 
same sound4 ,i find  great difficulty in
 getting blacks to repeat such words4 ,i
 believe this  custom is common to all  
the ,victorian tribes1 though in course 

of time the  word is resumed again4 ,i  
have seen among the ,murray blacks the  
dead freely  spoken of when they have   
been dead some time407#acfc7 ,again1 in 
the  ,encounter ,bay tribe of ,south    
,australia1 if a man of the name of     
,ngnke1  which means 8water10 were to   
die1 the whole tribe would be obliged to
 use  some other word to express water  
for a considerable time after his       
decease4 ,the writer who records this   
custom surmises that it may explain  the
 presence of a number of synonyms in the
 language of the tribe47#acfd7  ,this   
conjecture is confirmed by what we know 
of some ,victorian tribes  whose speech 
comprised a regular set of synonyms to  
be used instead of the  common terms by 
all members of a tribe in times of      
mourning4 ,for instance1  if a man      
called ,waa 78crow07 departed this life1
 during the period of  mourning for him 
nobody might call a crow a waa2         
everybody had to speak  of the bird as a
 narrapart4 ,when a person who rejoiced 

in the title of  ,ringtail ,opossum     
7weearn7 had gone the way of all flesh1 
his sorrowing  relations and the tribe  
at large were bound for a time to refer 
to  ringtail opossums by the more       
sonorous name of manuungkuurt4 ,if the  
community were plunged in grief for the 
loss of a respected female who  bore the
 honourable name of ,turkey ,bustard1   
the proper name for turkey  bustards1   
which was barrim barrim1 went out1 and  
tillit tilliitsh came  in4 ,and so      
mutatis mutandis with the names of      
,black ,cockatoo1 ,grey ,duck1          
,gigantic ,crane1 ,kangaroo1 ,eagle1    
,dingo1 and the rest47#acfe7    7,m#baf7
 ,a similar custom used to be constantly
 transforming the language of  the      
,abipones of ,paraguay1 amongst whom1   
however1 a word once abolished  seems   
never to have been revived4 ,new words1 
says the missionary  ,dobrizhoffer1     
sprang up every year like mushrooms in a
 night1 because all  words that         
resembled the names of the dead were    

abolished by proclamation  and others   
coined in their place4 ,the mint of     
words was in the hands of  the old women
 of the tribe1 and whatever term they   
stamped with their  approval and put in 
circulation was immediately accepted    
without a murmur  by high and low alike1
 and spread like wildfire through every 
camp and  settlement of the tribe4 ,you 
would be astonished1 says the same      
missionary1 to see how meekly the whole 
nation acquiesces in the decision  of a 
withered old hag1 and how completely the
 old familiar words fall  instantly out 
of use and are never repeated either    
through force of habit  or              
forgetfulness4 ,in the seven years that 
,dobrizhoffer spent among these         
,indians the native word for jaguar was 
changed thrice1 and the words for       
crocodile1 thorn1 and the slaughter of  
cattle underwent similar though  less   
varied vicissitudes4 ,as a result of    
this habit1 the vocabularies of  the    
missionaries teemed with erasures1 old  

words having constantly to be  struck   
out as obsolete and new ones inserted in
 their place47#acff7  ,similarly1 a     
peculiar feature of the ,comanche       
language is that a portion  of the      
vocabulary is continually changing4 ,if1
 for example1 a person  called ,eagle or
 ,bison dies1 a new name is invented for
 the bird or beast1  because it is      
forbidden to mention the name of any one
 who is dead47#acfg7  ,so amongst the   
,kiowa ,indians all words that suggest  
the name of a deceased  person are      
dropped for a term of years and other   
words are substituted for  them4 ,the   
old word may after the lapse of years be
 restored1 but it often  happens that   
the new one keeps its place and the     
original word is entirely  forgotten4   
,old men sometimes remember as many as  
three different names  which have been  
successively used for the same thing4   
,the new word is  commonly a novel      
combination of existing roots1 or a     
novel use of a  current word1 rather    

than a deliberately invented            
term47#acfh7    7,m#bag7 ,the ,basagala1
 a cattle-breeding people to the west of
 ,uganda1 cease  to use a word if it was
 the name of an influential person who  
has died4  ,for example1 after the death
 of a chief named ,mwenda1 which means  
8nine10  the name for the numeral was   
changed47#acfi7 8,on the death of a     
child1 or a  warrior1 or a woman amongst
 the ,masai1 the body is thrown away1   
and the  person's name is buried1 i4e4  
it is never again mentioned by the      
family4  ,should there be anything which
 is called by that name1 it is given    
another  name which is not like that of 
the deceased1 ,for instance1 if an      
unimportant person called ,ol-onana 7he 
who is soft1 or weak1 or gentle7  were  
to die1 gentleness would not be called  
enanai in that kraal1 but it  would be  
called by another name1 such as epolpol 
7it is smooth74444 ,if  an elder dies   
leaving children1 his name is not buried
 for his descendants  are named after   

him407#acgj7 ,from this statement1 which
 is translated from  a native account in
 the ,masai language1 we may perhaps    
infer that among  the ,masai it is as a 
rule only the childless dead whose names
 are avoided4  ,in the island of ,buru  
it is unlawful to mention the names of  
the dead or  any words that resemble    
them in sound47#acga7 ,in many tribes of
 ,british ,new  ,guinea the names of    
persons are also the names of common    
things4 ,the  people believe that if the
 name of a deceased person is           
pronounced1 his  spirit will return1 and
 as they have no wish to see it back    
among them the  mention of his name is  
tabooed and a new word is created to    
take its  place1 whenever the name      
happens to be a common term of the      
language47#acgb7 ,thus at ,waga-waga1   
near the south-eastern extremity of ,new
  ,guinea1 the names of the dead become 
taboo immediately after death1 and if   
they are1 as generally happens1 the     
names of common objects1 new words  must

 be adopted for these things and the old
 words are dropped from the  language1  
so long at least as the memory of the   
dead survives4 ,for  example1 when a man
 died whose name ,binama meant          
8hornbill10 a new name  ambadina1       
literally 8the plasterer10 was adopted  
for the bird4  ,consequently many words 
are permanently lost or revived with    
modified or  new meanings4 ,the frequent
 changes of vocabulary caused by this   
custom are  very inconvenient1 and      
nowadays the practice of using foreign  
words as  substitutes is coming more and
 more into vogue4 ,english profanity now
  contributes its share to the language 
of these savages47#acgc7 ,in the        
,caroline ,islands the ordinary name for
 pig is puik1 but in the ,paliker       
district of ,ponape the pig is called   
not puik but man-teitei1 or 8the  animal
 that grubs in the soil10 for the word  
puik was there tabooed  after the death 
of a man named ,puik4 8,this is a living
 instance showing  how under our very   

eyes old words are dropping out of use  
in these  isolated dialects and new ones
 are taking their place407#acgd7 ,in the
  ,nicobar ,islands a similar practice  
has similarly affected the speech of    
the natives4 8,a most singular custom10 
says ,mr4 de ,roepstorff1 8prevails     
among them which one would suppose must 
most effectually hinder the  #8making of
 history1' or1 at any rate1 the         
transmission of historical  narrative4  
,by a strict rule1 which has all the    
sanction of ,nicobar  superstition1 no  
man's name may be mentioned after his   
death6 ,to such a  length is this       
carried that when1 as very frequently   
happens1 the man  rejoiced in the name  
of #8,fowl1' #8,hat1' #8,fire1'         
#8,road1' etc41 in its  ,nicobarese     
equivalent1 the use of these words is   
carefully eschewed for  the future1 not 
only as being the personal designation  
of the deceased1  but even as the names 
of the common things they represent2 the
 words die  out of the language1 and    

either new vocables are coined to       
express the  thing intended1 or a       
substitute for the disused word is found
 in other  ,nicobarese dialects or in   
some foreign tongue4 ,this extraordinary
 custom  not only adds an element of    
instability to the language1 but        
destroys the  continuity of political   
life1 and renders the record of past    
events  precarious and vague1 if not    
impossible407#acge7    7,m#bah7 ,that a 
superstition which suppresses the names 
of the dead must cut  at the very root  
of historical tradition has been        
remarked by other  workers in this      
field4 8,the ,klamath people10 observes 
,mr4 ,a4 ,s4 ,gatschet1  8possess no    
historic traditions going further back  
in time than a century1  for the simple 
reason that there was a strict law      
prohibiting the mention  of the person  
or acts of a deceased individual by     
using his name4 ,this  law was rigidly  
observed among the ,californians no less
 than among the  ,oregonians1 and on its

 transgression the death penalty could  
be inflicted4  ,this is certainly enough
 to suppress all historical knowledge   
within a  people4 ,how can history be   
written without names807#acgf7 ,among   
some of the  tribes of ,new ,south      
,wales the simple ditties1 never more   
than two lines  long1 to which the      
natives dance1 are never transmitted    
from one  generation to another1        
because1 when the rude poet dies1 8all  
the songs of  which he was author are1  
as it were1 buried with him1 inasmuch as
 they1 in  common with his very name1   
are studiously ignored from             
thenceforward1  consequently they are   
quite forgotten in a very short space of
 time  indeed4 ,this custom of          
endeavouring persistently to forget     
everything  which had been in any way   
connected with the dead entirely        
precludes the  possibility of anything  
of an historical nature having existence
 amongst  them2 in fact the most vital  
occurrence1 if only dating a single     

generation back1 is quite forgotten1    
that is to say1 if the recounting       
thereof should necessitate the mention  
of a defunct aboriginal's  name407#acgg7
 ,thus among these simple savages even a
 sacred bard could not  avail to rescue 
an ,australian ,agamemnon from the long 
night of oblivion4    7,m#bai7 ,in many 
tribes1 however1 the power of this      
superstition to blot out  the memory of 
the past is to some extent weakened and 
impaired by a  natural tendency of the  
human mind4 ,time1 which wears out the  
deepest  impressions1 inevitably dulls1 
if it does not wholly efface1 the print 
left on the savage mind by the mystery  
and horror of death4 ,sooner or  later1 
as the memory of his loved ones fades   
slowly away1 he becomes more  willing to
 speak of them1 and thus their rude     
names may sometimes be  rescued by the  
philosophic enquirer before they have   
vanished1 like autumn  leaves or winter 
snows1 into the vast undistinguished    
limbo of the past4  ,this was ,sir      

,george ,grey's experience when he      
attempted to trace the  intricate system
 of kinship prevalent among the natives 
of western  ,australia4 ,he says3 8,it  
is impossible for any person1 not well  
acquainted  with the language of the    
natives1 and who does not possess great 
personal  influence over them1 to pursue
 an inquiry of this nature2 for one of  
the  customs most rigidly observed and  
enforced amongst them is1 never to      
mention the name of a deceased person1  
male or female4 ,in an inquiry1         
therefore1 which principally turns upon 
the names of their ancestors1 this      
prejudice must be every moment violated1
 and a very great difficulty            
encountered in the outset4 ,the only    
circumstance which at all enabled me  to
 overcome this was1 that the longer a   
person has been dead the less           
repugnance do they evince in uttering   
his name4 ,i1 therefore1 in the first   
instance1 endeavoured to ascertain only 
the oldest names on record2 and on      

subsequent occasions1 when ,i found a   
native alone1 and in a loquacious       
humour1 ,i succeeded in filling up some 
of the blanks4 ,occasionally1 round     
their fires at night1 ,i managed to     
involve them in disputes regarding      
their ancestors1 and1 on these          
occasions1 gleaned much of the          
information  of which ,i was in         
want407#acgh7 ,in some of the ,victorian
 tribes the  prohibition to mention the 
names of the dead remained in force only
 during  the period of mourning27#acgi7 
in the ,port ,lincoln tribe of ,south   
,australia  it lasted many years47#achj7
 ,among the ,chinook ,indians of ,north 
,america  8custom forbids the mention of
 a dead man's name1 at least till many  
years  have elapsed after the           
bereavement407#acha7 ,in the ,twana1    
,chemakum1 and  ,klallam tribes of      
,washington ,state the names of deceased
 members may be  mentioned two or three 
years after their death47#achb7 ,among  
the ,puyallup  ,indians the observance  

of the taboo is relaxed after several   
years1 when  the mourners have forgotten
 their grief2 and if the deceased was a 
famous  warrior1 one of his descendants1
 for instance a great-grandson1 may be  
named after him4 ,in this tribe the     
taboo is not much observed at any time  
except by the relations of the          
dead47#achc7 ,similarly the ,jesuit     
missionary  ,lafitau tells us that the  
name of the departed and the similar    
names of  the survivors were1 so to say1
 buried with the corpse until1 the      
poignancy  of their grief being abated1 
it pleased the relations to 8lift up the
 tree  and raise the dead40 ,by raising 
the dead they meant bestowing the name  
of  the departed upon some one else1 who
 thus became to all intents and         
purposes a reincarnation of the         
deceased1 since on the principles of    
savage philosophy the name is a vital   
part1 if not the soul1 of the man4      
,when ,father ,lafitau arrived at ,st4  
,louis to begin work among the          

,iroquois1  his colleagues decided that 
in order to make a favourable impression
 on  his flock the new shepherd should  
assume the native name of his deceased  
predecessor1 ,father ,bryas1 8the       
celebrated missionary10 who had lived   
many years among the ,indians and       
enjoyed their high esteem4 ,but ,father 
,bryas had been called from his earthly 
labours to his heavenly rest only  four 
short months before1 and it was too     
soon1 in the phraseology of the         
,iroquois1 to 8raise up the tree40      
,however1 raised up it was in spite of  
them2 and though some bolder spirits    
protested that their new pastor had     
wronged them by taking the name of his  
predecessor1 8nevertheless10 says       
,father ,lafitau1 8they did not fail to 
regard me as himself in another form    
7un autre lui-mme71 since ,i had entered
 into all his rights40 7#achd7          
7,m#bbj7 ,the same mode of bringing a   
dead man to life again by bestowing his 
name upon a living person was practised 

by the ,hurons and other ,indian  tribes
 of ,canada4 ,an early ,french traveller
 in ,canada has described the  ceremony 
of resurrection as it was observed by a 
tribe whom he calls the                 
,attiuoindarons4 ,he says3 8,the        
,attiuoindarons practise resurrections  
of the  dead1 principally of persons who
 have deserved well of their country by 
their remarkable services1 so that the  
memory of illustrious and valiant  men  
revives in a certain way in others4     
,accordingly they call assemblies  for  
this purpose and hold councils1 at which
 they choose one of them who  has the   
same virtues and qualities1 if possible1
 as he had whom they wish  to           
resuscitate2 or at least he must be of  
irreproachable life1 judged by  the     
standard of a savage people4 ,wishing1  
then1 to proceed to the  resurrection   
they all stand up1 except him who is to 
be resuscitated1 to  whom they give the 
name of the deceased1 and all letting   
their hands down  very low they pretend 

to lift him up from the earth1 intending
 by that to  signify that they draw the 
great personage deceased from the grave 
and  restore him to life in the person  
of this other1 who stands up and1 after 
great acclamations of the people1       
receives the presents which the         
bystanders offer him4 ,they further hold
 several feasts in his honour and       
regard him thenceforth as the deceased  
whom he represents2 and by this  means  
the memory of virtuous men and of good  
and valiant captains never  dies among  
them407#ache7 ,among the ,hurons the    
ceremony took place between  the death  
and the great ,festival of the ,dead1   
which was usually celebrated  at        
intervals of twelve years4 ,when it was 
resolved to resuscitate a  departed     
warrior1 the members of his family met  
and decided which of them  was to be    
regarded as an incarnation of the       
deceased4 ,if the dead man had  been a  
famous chief and leader in war1 his     
living representative and  namesake     

succeeded to his functions4 ,presents   
were made to him1 and he  entertained   
the whole tribe at a magnificent        
banquet4 ,his old robes were  taken from
 him1 and he was clad in richer raiment4
 ,thereupon a herald  proclaimed aloud  
the mystery of the incarnation4 8,let   
all the people10 he  said1 8remain      
silent4 ,open your ears and shut your   
mouths4 ,that which ,i am  about to say 
is of importance4 ,our business is to   
resuscitate a dead man  and to bring a  
great captain to life again40 ,with that
 he named the dead  man and all his     
posterity1 and reminded his hearers of  
the place and  manner of his death4     
,then turning to him who was to succeed 
the departed1  he lifted up his voice3  
8,behold him10 he cried1 8clad in this  
beautiful  robe4 ,it is not he whom you 
saw these past days1 who was called     
,nehap4 ,he  has given his name to      
another1 and he himself is now called   
,etouait0 7the  name of the defunct74   
8,look on him as the true captain of    

this nation4 ,it  is he whom you are    
bound to obey2 it is he whom you are    
bound to listen  to2 it is he whom you  
are bound to honour40 ,the new          
incarnation meanwhile  maintained a     
dignified silence1 and afterwards led   
the young braves out to  war in order to
 prove that he had inherited the courage
 and virtues as  well as the name of the
 dead chief47#achf7 ,the ,carrier       
,indians of ,british  ,columbia firmly  
believe 8that a departed soul can1 if it
 pleases1 come  back to the earth1 in a 
human shape or body1 in order to see his
 friends1  who are still alive4         
,therefore1 as they are about to set    
fire to the pile  of wood on which a    
corpse is laid1 a relation of the       
deceased person  stands at his feet1 and
 asks him if he will ever come back     
among them4  ,then the priest or        
magician1 with a grave countenance1     
stands at the head  of the corpse1 and  
looks through both his hands on its     
naked breast1 and  then raises them     

toward heaven1 and blows through them1  
as they say1 the  soul of the deceased1 
that it may go and find1 and enter into 
a relative4  ,or1 if any relative is    
present1 the priest will hold both his  
hands on the  head of this person1 and  
blow through them1 that the spirit of   
the  deceased may enter into him or her2
 and then1 as they affirm1 the first    
child which this person has will possess
 the soul of the deceased               
person407#achg7 ,the writer does not say
 that the infant took the name of  the  
deceased who was born again in it2 but  
probably it did4 ,for sometimes  the    
priest would transfer the soul from a   
dead to a living person1 who in  that   
case took the name of the departed in   
addition to his own47#achh7    7,m#bba7 
,among the ,lapps1 when a woman was with
 child and near the time of  her        
delivery1 a deceased ancestor or        
relation 7known as a ,jabmek7 used  to  
appear to her in a dream and inform her 
what dead person was to be born  again  

in her infant1 and whose name the child 
was therefore to bear4 ,if  the woman   
had no such dream1 it fell to the father
 or the relatives to  determine the name
 by divination or by consulting a       
wizard47#achi7 ,among  the ,khonds a    
birth is celebrated on the seventh day  
after the event by a  feast given to the
 priest and to the whole village4 ,to   
determine the  child's name the priest  
drops grains of rice into a cup of      
water1 naming  with each grain a        
deceased ancestor4 ,from the movements  
of the seed in the  water1 and from     
observations made on the person of the  
infant1 he  pronounces which of his     
progenitors has reappeared in him1 and  
the child  generally1 at least among the
 northern tribes1 receives the name of  
that  ancestor47#acij7 ,among the       
,ewe-speaking peoples of ,togo1 in ,west
 ,africa1  when a woman is in hard      
labour1 a fetish priest or priestess is 
called in  to disclose the name of the  
deceased relative who has just been born

 again  into the world in the person of 
the infant4 ,the name of that relative  
is  bestowed on the child47#acia7 ,among
 the ,yorubas1 soon after a child has   
been born1 a priest of ,ifa1 the god of 
divination1 appears on the scene to     
ascertain what ancestral soul has been  
reborn in the infant4 ,as soon as  this 
has been decided1 the parents are told  
that the child must conform in  all     
respects to the manner of life of the   
ancestor who now animates him or  her1  
and if1 as often happens1 they profess  
ignorance1 the priest supplies  the     
necessary information4 ,the child       
usually receives the name of the        
ancestor who has been born again in     
him47#acib7 ,in ,uganda a child is named
  with much ceremony by its grandfather1
 who bestows on it the name of one  of  
its ancestors1 but never the name of its
 father4 ,the spirit of the  deceased   
namesake then enters the child and      
assists him through  life47#acic7 ,here 
the reincarnation of the ancestor       

appears to be effected  by giving his   
name1 and with it his soul1 to his      
descendant4 ,the same idea  seems to    
explain a curious ceremony observed by  
the ,makalaka of ,south  ,africa at the 
naming of a child4 ,the spirit of the   
ancestor 7motsimo71  whose name the     
child is to bear1 is represented by an  
elderly kinsman or  kinswoman1 according
 as the little one is a boy or a girl4  
,a pretence is  made of catching the    
representative of the spirit1 and       
dragging him or her  to the hut of the  
child's parents4 ,outside the hut the   
pretended spirit  takes his seat and the
 skin of an animal is thrown over him4  
,he then  washes his hands in a vessel  
of water1 eats some millet-porridge1 and
  washes it down with beer4 ,meantime   
the women and girls dance gleefully     
round him1 screaming or singing1 and    
throw copper rings1 beads1 and so  forth
 as presents into the vessel of water4  
,the men do the same1 but  without      
dancing2 after that they enter the hut  

to partake of a feast4 ,the             
representative of the ancestral spirit  
now vanishes1 and the child  thenceforth
 bears his or her name47#acid7 ,this    
ceremony may be intended to  represent  
the reincarnation of the ancestral      
spirit in the child4    7,m#bbb7 ,in the
 ,nicobar ,islands the names of dead    
relatives are tabooed for  a generation2
 but when both their parents are dead1  
men and women are  bound to assume the  
names of their deceased grandfathers or 
grandmothers  respectively47#acie7      
,perhaps with the names they may be     
thought to inherit  the spirits of their
 ancestors4 ,among the ,tartars in the  
,middle ,ages the  names of the dead    
might not be uttered till the third     
generation47#acif7  ,among the ,gilyaks 
of ,saghalien no two persons in the same
 tribe may bear  the same name at the   
same time2 for they think that if a     
child were to  receive the name of a    
living man1 either the child or the man 
would die  within the year4 ,when a man 

dies1 his name may not be uttered until 
after  the celebration of the festival  
at which they sacrifice a bear for the  
purpose of procuring plenty of game and 
fish4 ,at that festival they call  out  
the name of the deceased while they beat
 the skin of the bear4  ,thenceforth the
 name may be pronounced by every one1   
and it will be  bestowed on a child who 
shall afterwards be born47#acig7 ,these 
customs  suggest that the ,gilyaks1 like
 other peoples1 suppose the namesake of 
a  deceased person to be his or her     
reincarnation2 for their objection to   
let  two living persons bear the same   
name seems to imply a belief that the   
soul goes with the name1 and therefore  
cannot be shared by two people at  the  
same time4    7,m#bbc7 ,among the       
,esquimaux of ,bering ,strait the first 
child born in a  village after some one 
has died receives the dead person's     
name1 and must  represent him in        
subsequent festivals which are given in 
his honour4 ,the  day before the great  

feast of the dead the nearest male      
relative of the  deceased goes to the   
grave and plants before it a stake      
bearing the crest  or badge of the      
departed4 ,this is the notice served to 
the ghost to attend  the festival4      
,accordingly he returns from the        
spirit-land to the grave4  ,afterwards a
 song is sung at the grave inviting the 
ghost to repair to the  assembly-house1 
where the people are gathered to        
celebrate the festival4  ,the shade     
accepts the invitation and takes his    
place1 with the other  ghosts1 in the   
fire-pit under the floor of the         
assembly-house4 ,all the  time of the   
festival1 which lasts for several days1 
lamps filled with  seal-oil are kept    
burning day and night in the            
assembly-house in order to  light up the
 path to the spirit-land and enable the 
ghosts to find their  way back to their 
old haunts on earth4 ,when the spirits  
of the dead are  gathered in the pit1   
and the proper moment has come1 they all

 rise up  through the floor and enter   
the bodies of their living namesakes4   
,offerings of food1 drink1 and clothes  
are now made to these namesakes1 who    
eat and drink and wear the clothes on   
behalf of the ghosts4 ,finally1 the     
shades1 refreshed and strengthened by   
the banquet1 are sent away back to      
their graves thinly clad in the         
spiritual essence of the clothes1 while 
the gross material substance of the     
garments is retained by their           
namesakes47#acih7 ,here the             
reincarnation of the dead in the living 
is not  permanent1 but merely occasional
 and temporary4 ,still a special        
connexion  may well be thought to       
subsist at all times between the        
deceased and the  living person who     
bears his or her name4    7,m#bbd7 ,the 
foregoing facts seem to render it       
probable that even where a  belief in   
the reincarnation of ancestors either is
 not expressly attested  or has long    
ceased to form part of the popular      

creed1 many of the  solemnities which   
attend the naming of children may have  
sprung originally  from the widespread  
notion that the souls of the dead come  
to life again  in their                 
namesakes47#acii7    7,m#bbe7 ,in some  
cases the period during which the name  
of the deceased may  not be pronounced  
seems to bear a close relation to the   
time during which  his mortal remains   
may be supposed still to hold together4 
,thus1 of some  ,indian tribes on the   
north-west coast of ,america it is said 
that they may  not speak the name of a  
dead person 8until the bones are finally
 disposed  of407#adjj7 ,among the       
,narrinyeri of ,south ,australia the    
name might not be  uttered until the    
corpse had decayed47#adja7 ,in the      
,encounter ,bay tribe of  the same      
country the dead body is dried over a   
fire1 packed up in mats1  and carried   
about for several months among the      
scenes which had been  familiar to the  
deceased in his life4 ,next it is placed

 on a platform of  sticks and left there
 till it has completely decayed1        
whereupon the next  of kin takes the    
skull and uses it as a drinking-cup4    
,after that the name  of the departed   
may be uttered without offence4 ,were it
 pronounced sooner  his kinsmen would be
 deeply offended1 and a war might be the
 result47#adjb7  ,the rule that the name
 of the dead may not be spoken until his
 body has  mouldered away seems to point
 to a belief that the spirit continues  
to  exist only so long as the body does 
so1 and that1 when the material frame   
is dissolved1 the spiritual part of the 
man perishes with it1 or goes  away1 or 
at least becomes so feeble and incapable
 of mischief that his  name may be      
bandied about with impunity47#adjc7     
,this view is to some extent  confirmed 
by the practice of the ,arunta tribe in 
central ,australia4 ,we  have seen that 
among them no one may mention the name  
of the deceased  during the period of   
mourning for fear of disturbing and     

annoying the  ghost1 who is believed to 
be walking about at large4 ,some of the 
relations  of the dead man1 it is true1 
such as his parents1 elder brothers and 
sisters1 paternal aunts1 mother-in-law1 
and all his sons-in-law1 whether  actual
 or possible1 are debarred all their    
lives from taking his name into  their  
lips2 but other people1 including his   
wife1 children1 grandchildren1          
grandparents1 younger brothers and      
sisters1 and father-in-law1 are free to 
name him so soon as he has ceased to    
walk the earth and hence to be          
dangerous4 ,some twelve or eighteen     
months after his death the people seem  
to think that the dead man has enjoyed  
his liberty long enough1 and that  it is
 time to confine his restless spirit    
within narrower bounds4  ,accordingly a 
grand battue or ghost-hunt brings the   
days of mourning to an  end4 ,the       
favourite haunt of the deceased is      
believed to be the burnt and  deserted  
camp where he died4 ,here therefore on a

 certain day a band of men  and women1  
the men armed with shields and          
spear-throwers1 assemble and  begin     
dancing round the charred and blackened 
remains of the camp1  shouting and      
beating the air with their weapons and  
hands in order to  drive away the       
lingering spirit from the spot he loves 
too well4 ,when the  dancing is over1   
the whole party proceed to the grave at 
a run1 chasing  the ghost before them4  
,it is in vain that the unhappy ghost   
makes a last  bid for freedom1 and1     
breaking away from the beaters1 doubles 
back towards  the camp2 the leader of   
the party is prepared for this manuvre1 
and by  making a long circuit adroitly  
cuts off the retreat of the fugitive4   
,finally1 having run him to earth1 they 
trample him down into the grave1        
dancing and stamping on the heaped-up   
soil1 while with downward thrusts       
through the air they beat and force him 
under ground4 ,there1 lying in his      
narrow house1 flattened and prostrate   

under a load of earth1 the poor  ghost  
sees his widow wearing the gay feathers 
of the ring-neck parrot in  her hair1   
and he knows that the time of her       
mourning for him is over4 ,the  loud    
shouts of the men and women shew him    
that they are not to be  frightened and 
bullied by him any more1 and that he had
 better lie quiet4  ,but he may still   
watch over his friends1 and guard them  
from harm1 and  visit them in           
dreams47#adjd7           #d4 ,names of  
,kings and other ,sacred ,persons       
tabooed4      7,m#bbf7 ,when we see that
 in primitive society the names of mere 
commoners1  whether alive or dead1 are  
matters of such anxious care1 we need   
not be  surprised that great precautions
 should be taken to guard from harm the 
names of sacred kings and priests4 ,thus
 the name of the king of ,dahomey is    
always kept secret1 lest the knowledge  
of it should enable some  evil-minded   
person to do him a mischief4 ,the       
appellations by which the  different    

kings of ,dahomey have been known to    
,europeans are not their true  names1   
but mere titles1 or what the natives    
call 8strong names0  7nyi-sese74 ,as a  
rule1 these 8strong names0 are the first
 words of  sentences descriptive of     
certain qualities4 ,thus ,agaja1 the    
name by which  the fourth king of the   
dynasty was known1 was part of a        
sentence meaning1  8,a spreading tree   
must be lopped before it can be cast    
into the fire02 and  ,tegbwesun1 the    
name of the fifth king1 formed the first
 word of a sentence  which signified1   
8,no one can take the cloth off the neck
 of a wild bull40  ,the natives seem to 
think that no harm comes of such titles 
being known1  since they are not1 like  
the birth-names1 vitally connected with 
their  owners47#adje7 ,in the ,galla    
kingdom of ,ghera the birth-name of the 
sovereign may not be pronounced by a    
subject under pain of death1 and  common
 words which resemble it in sound are   
changed for others4 ,thus when  a queen 

named ,carre reigned over the kingdom1  
the word hara1 which means  smoke1 was  
exchanged for unno2 further1 arre1      
8ass10 was replaced by  culula2 and     
gudare1 8potato10 was dropped and loccio
 substituted for  it47#adjf7 ,among the 
,bahima of central ,africa1 when the    
king dies1 his name  is abolished from  
the language1 and if his name was that  
of an animal1 a  new appellation must be
 found for the creature at once4 ,for   
example1 the  king is often called a    
lion2 hence at the death of a king named
 ,lion a new  name for lions in general 
has to be coined47#adjg7 ,thus in the   
language of  the ,bahima the word for   
8lion0 some years ago was mpologoma4    
,but when a  prominent chief of that    
name died1 the word for lion was changed
 to  kichunchu4 ,again1 in the ,bahima  
language the word for 8nine0 used to be 
mwenda1 a word which occurs with the    
same meaning but dialectical  variations
 in the languages of other tribes of    
central and eastern ,africa4  ,but when 

a chief who bore the name ,mwenda died1 
the old name for 8nine0  had to be      
changed1 and accordingly the word isaga 
has been substituted  for it47#adjh7 ,in
 ,siam it used to be difficult to       
ascertain the king's real  name1 since  
it was carefully kept secret from fear  
of sorcery2 any one who  mentioned it   
was clapped into gaol4 ,the king might  
only be referred to  under certain      
high-sounding titles1 such as 8the      
august10 8the perfect10  8the supreme10 
8the great emperor10 8descendant of the 
angels10 and so  on47#adji7 ,in ,burma  
it was accounted an impiety of the      
deepest dye to  mention the name of the 
reigning sovereign2 ,burmese subjects1  
even when  they were far from their     
country1 could not be prevailed upon to 
do  so27#adaj7 after his accession to   
the throne the king was known by his    
royal titles only47#adaa7 ,the proper   
name of the ,emperor of ,china may      
neither be pronounced nor written by any
 of his subjects47#adab7 ,coreans  were 

formerly forbidden1 under severe        
penalties1 to utter the king's name1    
which1 indeed1 was seldom known47#adac7 
,when a prince ascends the throne of    
,cambodia he ceases to be designated by 
his real name2 and if that name  happens
 to be a common word in the language1   
the word is often changed4  ,thus1 for  
example1 since the reign of ,king ,ang  
,duong the word duong1  which meant a   
small coin1 has been replaced by        
dom47#adad7 ,in the island  of ,sunda it
 is taboo to utter any word which       
coincides with the name of a  prince or 
chief47#adae7 ,the name of the rajah of 
,bolang ,mongondo1 a  district in the   
west of ,celebes1 is never mentioned    
except in case of  urgent necessity1 and
 even then his pardon must be asked     
repeatedly before  the liberty is       
taken47#adaf7 ,in the island of ,sumba  
people do not mention  the real name of 
a prince1 but refer to him by the name  
of the first slave  whom in his youth he
 became master of4 ,this slave is       

regarded by the chief  as his second    
self1 and he enjoys practical impunity  
for any misdeeds he  may commit47#adag7 
7,m#bbg7 ,among the ,zulus no man will  
mention the name of the chief of his    
tribe or the names of the progenitors of
 the chief1 so far as he can  remember  
them2 nor will he utter common words    
which coincide with or  merely resemble 
in sound tabooed names4 8,as1 for       
instance1 the ,zungu tribe  say mata for
 manzi 7water71 and inkosta for tshanti 
7grass71 and  embigatdu for umkondo     
7assegai71 and inyatugo for enhlela     
7path71  because their present chief is 
,umfan-o inhlela1 his father was        
,manzini1  his grandfather ,imkondo1 and
 one before him ,tshani40 ,in the tribe 
of the  ,dwandwes there was a chief     
called ,langa1 which means the sun2     
hence the  name of the sun was changed  
from langa to gala1 and so remains to   
this  day1 though ,langa died more than 
a hundred years ago4 ,once more1 in the 
,xnumayo tribe the word meaning 8to herd

 cattle0 was changed from alusa  or     
ayusa to kagesa1 because u-,mayusi was  
the name of the chief4  ,besides these  
taboos1 which were observed by each     
tribe separately1 all  the ,zulu tribes 
united in tabooing the name of the king 
who reigned over  the whole nation4     
,hence1 for example1 when ,panda was    
king of ,zululand1 the  word for 8a root
 of a tree10 which is impando1 was      
changed to nxabo4  ,again1 the word for 
8lies0 or 8slander0 was altered from    
amacebo to  amakwata1 because amacebo   
contains a syllable of the name of the  
famous ,king ,cetchwayo4 ,these         
substitutions are not1 however1 carried 
so  far by the men as by the women1 who 
omit every sound even remotely          
resembling one that occurs in a tabooed 
name4 ,at the king's kraal1 indeed1  it 
is sometimes difficult to understand the
 speech of the royal wives1 as  they    
treat in this fashion the names not only
 of the king and his  forefathers1 but  
even of his and their brothers back for 

generations4 ,when  to these tribal and 
national taboos we add those family     
taboos on the  names of connexions by   
marriage which have been already        
described17#adah7  we can easily        
understand how it comes about that in   
,zululand every tribe  has words        
peculiar to itself1 and that the women  
have a considerable  vocabulary of their
 own4 ,members1 too1 of one family may  
be debarred from  using words employed  
by those of another4 ,the women of one  
kraal1 for  instance1 may call a hyaena 
by its ordinary name2 those of the next 
may  use the common substitute2 while in
 a third the substitute may also be     
unlawful and another term may have to be
 invented to supply its place4  ,hence  
the ,zulu language at the present day   
almost presents the appearance  of being
 a double one2 indeed1 for multitudes of
 things it possesses three  or four     
synonyms1 which through the blending of 
tribes are known all over               
,zululand47#adai7    7,m#bbh7 ,in       

,madagascar a similar custom everywhere 
prevails and has  resulted1 as among the
 ,zulus1 in producing certain dialectic 
differences  in the speech of the       
various tribes4 ,there are no family    
names in  ,madagascar1 and almost every 
personal name is drawn from the language
 of  daily life and signifies some      
common object or action or quality1 such
 as  a bird1 a beast1 a tree1 a plant1 a
 colour1 and so on4 ,now1 whenever one  
of these common words forms the name or 
part of the name of the chief of  the   
tribe1 it becomes sacred and may no     
longer be used in its ordinary          
signification as the name of a tree1 an 
insect1 or what not4 ,hence a new  name 
for the object must be invented to      
replace the one which has been          
discarded4 ,often the new name consists 
of a descriptive epithet or a           
periphrasis4 ,thus when the princess    
,rabodo became queen in #ahfc she took  
the name of ,rasoherina4 ,now soherina  
was the word for the silkworm moth1  but

 having been assumed as the name of the 
sovereign it could no longer be  applied
 to the insect1 which ever since has    
been called zany-dandy1  8offspring of  
silk40 ,so1 again1 if a chief had or    
took the name of an  animal1 say of the 
dog 7amboa71 and was known as ,ramboa1  
the animal  would henceforth be called  
by another name1 probably a descriptive 
one1  such as 8the barker0 7famovo7 or  
8the driver away0 7fandroaka71 etc4  ,in
 the western part of ,imerina there was 
a chief called ,andria-mamba2 but  mamba
 was one of the names of the crocodile1 
so the chiefs subjects  might not call  
the reptile by that name and were always
 scrupulous to use  another4 ,it is easy
 to conceive what confusion and         
uncertainty may thus be  introduced into
 a language when it is spoken by many   
little local tribes  each ruled by a    
petty chief with his own sacred name4   
,yet there are tribes  and people who   
submit to this tyranny of words as their
 fathers did before  them from time     

immemorial4 ,the inconvenient results of
 the custom are  especially marked on   
the western coast of the island1 where1 
on account of  the large number of      
independent chieftains1 the names of    
things1 places1  and rivers have        
suffered so many changes that confusion 
often arises1 for  when once common     
words have been banned by the chiefs the
 natives will not  acknowledge to have  
ever known them in their old            
sense47#adbj7    7,m#bbi7 ,but it is not
 merely the names of living kings and   
chiefs which are  tabooed in            
,madagascar2 the names of dead          
sovereigns are equally under a  ban1 at 
least in some parts of the island4 ,thus
 among the ,sakalavas1 when  a king has 
died1 the nobles and people meet in     
council round the dead body  and        
solemnly choose a new name by which the 
deceased monarch shall be  henceforth   
known4 ,the new name always begins with 
andrian1 8lord10 and  ends with arrivou1
 8thousand10 to signify that the late   

king ruled over  a numerous nation4 ,the
 body of the name is composed of an     
epithet or  phrase descriptive of the   
deceased or of his reign4 ,after the new
 name has  been adopted1 the old name by
 which the king was known during his    
life  becomes sacred and may not be     
pronounced under pain of death4         
,further1  words in the common language 
which bear any resemblance to the       
forbidden  name also become sacred and  
have to be replaced by others4 ,for     
example1  after the death of ,king      
,makka the word laka1 which meant a     
canoe1 was  abandoned and the word      
fiounrma substituted for it4 ,when      
,taoussi died1  the word taoussi1       
signifying 8beautiful10 was replaced by 
senga4 ,for  similar reasons the word   
nttsi1 8old10 was changed for matou1    
which  properly means 8ripe02 the word  
vossi1 8castrated10 was dropped and     
manapaka1 8cut10 adopted in its place2  
and the word for island 7nossi7  was    
changed into vario1 which signifies     

strictly 8a place where there  is rice40
 ,again1 when a ,sakalava king named    
,marentoetsa died1 two words  fell into 
disuse1 namely1 the word mry or mre     
meaning 8true10 and  the word toetsa    
meaning 8condition40 ,persons who       
uttered these forbidden  words were     
looked on not only as grossly rude1 but 
even as felons2 they  had committed a   
capital crime4 ,however1 these changes  
of vocabulary are  confined to the      
district over which the deceased king   
reigned2 in the  neighbouring districts 
the old words continue to be employed in
 the old  sense47#adba7 ,again1 among   
the ,bara1 another tribe of ,madagascar1
 8the  memory of their deceased kings is
 held in the very highest respect2 the  
name of such kings is considered        
sacred--too sacred indeed for utterance1
  and no one is allowed to pronounce it4
 ,to such a length is this absurdity    
carried that the name of any person or  
thing whatsoever1 if it bear a          
resemblance to the name of the deceased 

king1 is no longer used1 but some  other
 designation is given4 ,for instance1   
there was a king named                  
,andriamasoandro4 ,after his decease the
 word masoandro was no longer  employed 
as the name of the sun1 but mahenika was
 substituted for  it407#adbb7 ,an       
eminent authority on ,madagascar has    
observed3 8,a curious  fact1 which has  
had a very marked influence on the      
,malagasy language1 is  the custom of no
 longer pronouncing the name of a dead  
person nor even the  words which        
resemble it in their conclusions4 ,the  
name is replaced by  another4 ,king     
,ramitra1 since his decease1 has been   
called  ,mahatenatenarivou1 'the prince 
who has conquered a thousand foes1' and 
a  ,malagasy who should utter his old   
name would be regarded as the murderer  
of the prince1 and would therefore be   
liable to the confiscation of his       
property1 or even to the penalty of     
death4 ,it is easy accordingly to       
understand how the ,malagasy language1  

one in its origin1 has been  corrupted1 
and how it comes about that at the      
present day there are  discrepancies    
between the various dialects4 ,in       
,menabe1 since the death of  ,king      
,vinany1 the word vilany1 meaning a pot1
 has been replaced by  fiketrehane1     
#8cooking vessel1' whereas the old word 
continues in use in  the rest of        
,madagascar4 ,these changes1 it is true1
 hardly take place  except for kings and
 great chiefs407#adbc7    7,m#bcj7 ,the 
sanctity attributed to the persons of   
chiefs in ,polynesia  naturally extended
 also to their names1 which on the      
primitive view are  hardly separable    
from the personality of their owners4   
,hence in ,polynesia  we find the same  
systematic prohibition to utter the     
names of chiefs or of  common words     
resembling them which we have already   
met with in ,zululand  and ,madagascar4 
,thus in ,new ,zealand the name of a    
chief is held so sacred  that1 when it  
happens to be a common word1 it may not 

be used in the  language1 and another   
has to be found to replace it4 ,for     
example1 a chief  to the southward of   
,east ,cape bore the name of ,maripi1   
which signified a  knife1 hence a new   
word 7nekra7 for knife was introduced1  
and the old  one became obsolete4       
,elsewhere the word for water 7wai7 had 
to be  changed1 because it chanced to be
 the name of the chief1 and would have  
been desecrated by being applied to the 
vulgar fluid as well as to his  sacred  
person4 ,this taboo naturally produced a
 plentiful crop of synonyms  in the     
,maori language1 and travellers newly   
arrived in the country were  sometimes  
puzzled at finding the same things      
called by quite different  names in     
neighbouring tribes47#adbd7 ,when a king
 comes to the throne in  ,tahiti1 any   
words in the language that resemble his 
name in sound must be  changed for      
others4 ,in former times1 if any man    
were so rash as to  disregard this      
custom and to use the forbidden words1  

not only he but all  his relations were 
immediately put to death47#adbe7 ,on the
 accession of  ,king ,otoo1 which       
happened before ,vancouver's visit to   
,tahiti1 the proper  names of all the   
chiefs were changed1 as well as forty or
 fifty of the  commonest words in the   
language1 and every native was obliged  
to adopt the  new terms1 for any neglect
 to do so was punished with the greatest
  severity47#adbf7 ,when a certain king 
named ,tu came to the throne of ,tahiti 
the word tu1 which means 8to stand10 was
 changed to tia2 fetu1 8a  star10 became
 fetia2 tui1 8to strike10 was turned    
into tiai1 and so  on4 ,sometimes1 as in
 these instances1 the new names were    
formed by merely  changing or dropping  
some letter or letters of the original  
words2 in  other cases the substituted  
terms were entirely different words1    
whether  chosen for their similarity of 
meaning though not of sound1 or adopted 
from another dialect1 or arbitrarily    
invented4 ,but the changes thus         

introduced were only temporary2 on the  
death of the king the new words  fell   
into disuse1 and the original ones were 
revived47#adbg7 ,similarly in  ,samoa1  
when the name of a sacred chief was that
 of an animal or bird1 the  name of the 
animal or bird was at once changed for  
another1 and the old  one might never   
again be uttered in that chief's        
district4 ,for example1 a  sacred       
,samoan chief was named ,pe'a1 which    
means 8flying-fox40 ,hence in his       
district a flying-fox was no longer     
called a flying-fox but a 8bird of      
heaven0 7manu langi747#adbh7    7,m#bca7
 ,in ancient ,greece the names of the   
priests and other high officials  who   
had to do with the performances of the  
,eleusinian mysteries might not  be     
uttered in their lifetime4 ,to pronounce
 them was a legal offence4 ,the  pedant 
in ,lucian tells how he fell in with    
these august personages hailing  along  
to the police court a ribald fellow who 
had dared to name them1  though well he 

knew that ever since their consecration 
it was unlawful to  do so1 because they 
had become anonymous1 having lost their 
old names and  acquired new and sacred  
titles47#adbi7 ,from two inscriptions   
found at  ,eleusis it appears that the  
names of the priests were committed to  
the  depths of the sea27#adcj7 probably 
they were engraved on tablets of bronze 
or lead1 which were then thrown into    
deep water in the ,gulf of ,salamis4    
,the intention doubtless was to keep the
 names a profound secret2 and how  could
 that be done more surely than by       
sinking them in the sea8 what human     
vision could spy them glimmering far    
down in the dim depths of the green     
water8 ,a clearer illustration of the   
confusion between the incorporeal and   
the corporeal1 between the name and its 
material embodiment1 could hardly  be   
found than in this practice of civilised
 ,greece4    7,m#bcb7 ,in ,togo1 a      
district of ,west ,africa1 a secret     
religious society  flourishes under the 

name of the ,yewe order4 ,both men and  
women are  admitted to it4 ,the teaching
 and practice of the order are lewd and 
licentious4 ,murderers and debtors join 
it for the sake of escaping from        
justice1 for the members are not        
amenable to the laws4 ,on being         
initiated  every one receives a new     
name1 and thenceforth his or her old    
name may  never be mentioned by anybody 
under penalty of a heavy fine4 ,should  
the  old name be uttered in a quarrel by
 an uninitiated person1 the aggrieved   
party1 who seems to be oftener a woman  
than a man1 pretends to fall into a     
frenzy1 and in this state rushes into   
the house of the offender1 smashes  his 
pots1 destroys the grass roof1 and tears
 down the fence4 ,then she runs  away   
into the forest1 where the simple people
 believe that she is changed  into a    
leopard4 ,in truth she slinks by night  
into the conventual buildings  of the   
order1 and is there secretly kept in    
comfort till the business is  settled4  

,at last she is publicly brought back by
 the society with great  pomp1 her body 
smeared with red earth and adorned with 
an artificial tail  in order to make the
 ignorant think that she has really been
 turned into a  leopard47#adca7         
7,m#bcc7 ,when the name is held to be a 
vital part of the person1 it is  natural
 to suppose that the mightier the person
 the more potent must be  his name4     
,hence the names of supernatural beings1
 such as gods and  spirits1 are commonly
 believed to be endowed with marvellous 
virtues1 and  the mere utterance of them
 may work wonders and disturb the course
 of  nature4 ,the ,warramunga of central
 ,australia believe in a formidable but 
mythical snake called the ,wollunqua1   
which lives in a pool4 ,when they  speak
 of it amongst themselves they designate
 it by another name1 because  they say  
that1 were they to call the snake too   
often by its real name1  they would lose
 control over the creature1 and it would
 come out of the  water and eat them all

 up47#adcb7 ,for this reason1 too1 the  
sacred books of  the ,mongols1 which    
narrate the miraculous deeds of the     
divinities1 are  allowed to be read only
 in spring or summer2 because at other  
seasons the  reading of them would bring
 on tempests or snow47#adcc7 ,when ,mr4 
,campbell  was travelling with some     
,bechuanas1 he asked them one morning   
after  breakfast to tell him some of    
their stories1 but they informed him    
that  were they to do so before sunset1 
the clouds would fall from the heavens  
upon their heads47#adcd7 ,the ,sulka of 
,new ,britain believe in a certain      
hostile spirit named ,kot1 to whose     
wrath they attribute earthquakes1       
thunder1 and lightning4 ,among the      
things which provoke his vengeance is   
the telling of tales and legends by day2
 stories should be told only at  evening
 or night47#adce7 ,most of the rites of 
the ,navajo ,indians may be  celebrated 
only in winter1 when the thunder is     
silent and the rattlesnakes  are        

hibernating4 ,were they to tell of their
 chief gods or narrate the  myths of the
 days of old at any other time1 the     
,indians believe that they  would soon  
be killed by lightning or snake-bites4  
,when ,dr4 ,washington  ,matthews was in
 ,new ,mexico1 he often employed as his 
guide and informant a  liberal-minded   
member of the tribe who had lived with  
,americans and  ,mexicans and seemed to 
be free from the superstitions of his   
fellows4 8,on  one occasion10 says ,dr4 
,matthews1 8during the month of ,august1
 in the  height of the rainy season1 ,i 
had him in my study conversing with him4
 ,in  an unguarded moment1 on his part1 
,i led him into a discussion about the  
gods of his people1 and neither of us   
had noticed a heavy storm coming  over  
the crest of the ,zui mountains1 close  
by4 ,we were just talking of            
,estsanatlehi1 the goddess of the west1 
when the house was shaken by a  terrific
 peal of thunder4 ,he rose at once1 pale
 and evidently agitated1  and1          

whispering hoarsely1 #8,wait till       
,christmas2 they are angry1' he  hurried
 away4 ,i have seen many such evidences 
of the deep influence of  this          
superstition on them407#adcf7 ,among the
 ,iroquois the rehearsal of  tales of   
wonder formed the chief entertainment at
 the fireside in winter4  ,but all the  
summer long1 from the time when the     
trees began to bud in  spring till the  
red leaves of autumn began to fall1     
these marvellous  stories were hushed   
and historical traditions took their    
place47#adcg7  ,other ,indian tribes    
also will only tell their mythic tales  
in winter1 when  the snow lies like a   
pall on the ground1 and lakes and rivers
 are covered  with sheets of ice2 for   
then the spirits underground cannot hear
 the  stories in which their names are  
made free with by merry groups gathered 
round the fire47#adch7 ,the ,yabims of  
,german ,new ,guinea tell their magical 
tales especially at the time when the   
yams have been gathered and are  stored 

in the houses4 ,such tales are told at  
evening by the light of the  fire to a  
circle of eager listeners1 the narrative
 being broken from time  to time with a 
song in which the hearers join4 ,the    
telling of these  stories is believed to
 promote the growth of the crops4 ,hence
 each tale  ends with a wish that there 
may be many yams1 that the taro may be  
big1  the sugar-cane thick1 and the     
bananas long47#adci7    7,m#bcd7 ,among 
the ,kwakiutl ,indians of ,british      
,columbia the superstition  about names 
has affected in a very curious way the  
social structure of the  tribe4 ,the    
nobles have two different sets of names1
 one for use in winter  and the other in
 summer4 ,their winter names are those  
which were given  them at initiation by 
their guardian spirits1 and as these    
spirits appear  to their devotees only  
in winter1 the names which they bestowed
 on the  ,indians may not be pronounced 
in summer4 ,conversely the summer names 
may  not be used in winter4 ,the change 

from summer to winter names takes place 
from the moment when the spirits are    
supposed to be present1 and it  involves
 a complete transformation of the social
 system2 for whereas  during summer the 
people are grouped in clans1 in winter  
they are grouped  in societies1 each    
society consisting of all persons who   
have been  initiated by the same spirit 
and have received from him the same     
magical  powers4 ,thus among these      
,indians the fundamental constitution of
 society  changes with the seasons3 in  
summer it is organised on a basis of    
kin1 in  winter on a basis of spiritual 
affinity3 for one half the year it is   
civil1 for the other half               
religious47#addj7           #e4 ,names  
of ,gods tabooed4      7,m#bce7         
,primitive man creates his gods in his  
own image4 ,xenophanes  remarked long   
ago that the complexion of negro gods   
was black and their  noses flat2 that   
,thracian gods were ruddy and blue-eyed2
 and that if  horses1 oxen1 and lions   

only believed in gods and had hands     
wherewith to  portray them1 they would  
doubtless fashion their deities in the  
form of  horses1 and oxen1 and          
lions47#adda7 ,hence just as the furtive
 savage  conceals his real name because 
he fears that sorcerers might make an   
evil  use of it1 so he fancies that his 
gods must likewise keep their true names
  secret1 lest other gods or even men   
should learn the mystic sounds and  thus
 be able to conjure with them4 ,nowhere 
was this crude conception of  the       
secrecy and magical virtue of the divine
 name more firmly held or more  fully   
developed than in ancient ,egypt1 where 
the superstitions of a  dateless past   
were embalmed in the hearts of the      
people hardly less  effectually than the
 bodies of cats and crocodiles and the  
rest of the  divine menagerie in their  
rock-cut tombs4 ,the conception is well 
illustrated by a story which tells how  
the subtle ,isis wormed his secret  name
 from ,ra1 the great ,egyptian god of   

the sun4 ,isis1 so runs the tale1  was a
 woman mighty in words1 and she was     
weary of the world of men1 and  yearned 
after the world of the gods4 ,and she   
meditated in her heart1  saying1        
8,cannot ,i by virtue of the great name 
of ,ra make myself a goddess  and reign 
like him in heaven and earth80 ,for ,ra 
had many names1 but the  great name     
which gave him all power over gods and  
men was known to none  but himself4 ,now
 the god was by this time grown old2 he 
slobbered at the  mouth and his spittle 
fell upon the ground4 ,so ,isis gathered
 up the  spittle and the earth with it1 
and kneaded thereof a serpent and laid  
it  in the path where the great god     
passed every day to his double kingdom  
after his heart's desire4 ,and when he  
came forth according to his wont1       
attended by all his company of gods1 the
 sacred serpent stung him1 and the  god 
opened his mouth and cried1 and his cry 
went up to heaven4 ,and the  company of 
gods cried1 8,what aileth thee80 and the

 gods shouted1 8,lo and  behold60 ,but  
he could not answer2 his jaws rattled1  
his limbs shook1 the  poison ran through
 his flesh as the ,nile floweth over the
 land4 ,when the  great god had stilled 
his heart1 he cried to his followers1   
8,come to me1 ,o  my children1 offspring
 of my body4 ,i am a prince1 the son of 
a prince1 the  divine seed of a god4 ,my
 father devised my name2 my father and  
my mother  gave me my name1 and it      
remained hidden in my body since my     
birth1 that no  magician might have     
magic power over me4 ,i went out to     
behold that which ,i  have made1 ,i     
walked in the two lands which ,i have   
created1 and lo6  something stung me4   
,what it was1 ,i know not4 ,was it fire8
 was it water8 ,my  heart is on fire1 my
 flesh trembleth1 all my limbs do quake4
 ,bring me the  children of the gods    
with healing words and understanding    
lips1 whose  power reacheth to heaven40 
,then came to him the children of the   
gods1 and  they were very sorrowful4    

,and ,isis came with her craft1 whose   
mouth is  full of the breath of life1   
whose spells chase pain away1 whose word
  maketh the dead to live4 ,she said1   
8,what is it1 divine ,father8 what is   
it80 ,the holy god opened his mouth1 he 
spake and said1 8,i went upon my  way1  
,i walked after my heart's desire in the
 two regions which ,i have made  to     
behold that which ,i have created1 and  
lo6 a serpent that ,i saw not  stung me4
 ,is it fire8 is it water8 ,i am colder 
than water1 ,i am hotter  than fire1 all
 my limbs sweat1 ,i tremble1 mine eye is
 not steadfast1 ,i  behold not the sky1 
the moisture bedeweth my face as in     
summer-time40 ,then  spake ,isis1 8,tell
 me thy name1 divine ,father1 for the   
man shall live who  is called by his    
name40 ,then answered ,ra1 8,i created  
the heavens and the  earth1 ,i ordered  
the mountains1 ,i made the great and    
wide sea1 ,i stretched  out the two     
horizons like a curtain4 ,i am he who   
openeth his eyes and it  is light1 and  

who shutteth them and it is dark4 ,at   
his command the ,nile  riseth1 but the  
gods know not his name4 ,i am ,khepera  
in the morning1 ,i am  ,ra at noon1 ,i  
am ,tum at eve40 ,but the poison was not
 taken away from him2  it pierced       
deeper1 and the great god could no      
longer walk4 ,then said ,isis  to him1  
8,that was not thy name that thou       
spakest unto me4 ,oh tell it me1  that  
the poison may depart2 for he shall live
 whose name is named40 ,now  the poison 
burned like fire1 it was hotter than the
 flame of fire4 ,the god  said1 8,i     
consent that ,isis shall search into me1
 and that my name shall  pass from my   
breast into hers40 ,then the god hid    
himself from the gods1  and his place in
 the ship of eternity was empty4 ,thus  
was the name of the  great god taken    
from him1 and ,isis1 the witch1 spake1  
8,flow away poison1  depart from ,ra4   
,it is ,i1 even ,i1 who overcome the    
poison and cast it to  the earth2 for   
the name of the great god hath been     

taken away from him4  ,let ,ra live and 
let the poison die40 ,thus spake great  
,isis1 the queen of  the gods1 she who  
knows ,ra and his true name47#addb7     
7,m#bcf7 ,thus we see that the real name
 of the god1 with which his power was   
inextricably bound up1 was supposed to  
be lodged1 in an almost physical  sense1
 somewhere in his breast1 from which it 
could be extracted by a sort  of        
surgical operation and transferred with 
all its supernatural powers to  the     
breast of another4 ,in ,egypt attempts  
like that of ,isis to appropriate  the  
power of a high god by possessing       
herself of his name were not mere       
legends told of the mythical beings of a
 remote past2 every ,egyptian  magician 
aspired to wield like powers by similar 
means4 ,for it was  believed that he who
 possessed the true name possessed the  
very being of  god or man1 and could    
force even a deity to obey him as a     
slave obeys his  master4 ,thus the art  
of the magician consisted in obtaining  

from the gods  a revelation of their    
sacred names1 and he left no stone      
unturned to  accomplish his end4 ,when  
once a god in a moment of weakness or   
forgetfulness had imparted to the wizard
 the wondrous lore1 the deity had  no   
choice but to submit humbly to the man  
or pay the penalty of his               
contumacy47#addc7 ,in one papyrus we    
find the god ,typhon thus adjured3 8,i  
invoke thee by thy true names1 in virtue
 of which thou canst not refuse to  hear
 me02 and in another the magician       
threatens ,osiris that if the god  does 
not do his bidding he will name him     
aloud in the port of  ,busiris47#addd7  
,so in the ,lucan the ,thessalian witch 
whom ,sextus ,pompeius  consulted before
 the battle of ,pharsalia threatens to  
call up the ,furies  by their real names
 if they will not do her bidding47#adde7
 ,in modern ,egypt  the magician still  
works his old enchantments by the same  
ancient means2  only the name of the god
 by which he conjures is different4 ,the

 man who  knows 8the most great name0 of
 ,god can1 we are told1 by the mere     
utterance  of it kill the living1 raise 
the dead1 transport himself instantly   
wherever he pleases1 and perform any    
other miracle47#addf7 ,similarly among  
the ,arabs of ,north ,africa at the     
present day 8the power of the name is   
such that when one knows the proper     
names the jinn can scarcely help        
answering the call and obeying2 they are
 the servants of the magical  names2 in 
this case the incantation has a         
constraining quality which is  for the  
most part very strongly marked4 ,when   
,ibn el ,hdjdj et-,tlemsn  relates how  
the jinn yielded up their secrets to    
him1 he says1 #8,i once met  the seven  
kings of the jinn in a cave and ,i asked
 them to teach me the way  in which they
 attack men and women1 causing them to  
fall sick1 smiting  them1 paralysing    
them1 and the like4 ,they all answered  
me3 8,if it were  anybody but you we    
would teach that to nobody1 but you have

 discovered the  bonds1 the spells1 and 
the names which compel us2 were it not  
for the  names by which you have        
constrained us1 we would not have       
answered to your  call40 ' 07#addg7 ,so1
 too1 8the ,chinese of ancient times    
were dominated by  the notion that      
beings are intimately associated with   
their names1 so that  a man's knowledge 
of the name of a spectre might enable   
him to exert power  over the latter and 
to bend it to his will407#addh7         
7,m#bcg7 ,the belief in the magic virtue
 of divine names was shared by the      
,romans4 ,when they sat down before a   
city1 the priests addressed the         
guardian deity of the place in a set    
form of prayer or incantation1  inviting
 him to abandon the beleaguered city and
 come over to the ,romans1  who would   
treat him as well as or better than he  
had ever been treated in  his old home4 
,hence the name of the guardian deity of
 ,rome was kept a  profound secret1 lest
 the enemies of the republic might lure 

him away1  even as the ,romans          
themselves had induced many gods to     
desert1 like rats1  the falling fortunes
 of cities that had sheltered them in   
happier  days47#addi7 ,nay1 the real    
name1 not merely of its guardian deity1 
but of  the city itself1 was wrapt in   
mystery and might never be uttered1 not 
even  in the sacred rites4 ,a certain   
,valerius ,soranus1 who dared to divulge
 the  priceless secret1 was put to death
 or came to a bad end47#adej7 ,in like  
manner1 it seems1 the ancient ,assyrians
 were forbidden to mention the  mystic  
names of their cities27#adea7 and down  
to modern times the ,cheremiss  of the  
,caucasus keep the names of their       
communal villages secret from  motives  
of superstition47#adeb7    7,m#bch7 ,if 
the reader has had the patience to      
follow this long and perhaps  tedious   
examination of the superstitions        
attaching to personal names1 he  will   
probably agree that the mystery in which
 the names of royal  personages are so  

often shrouded is no isolated           
phenomenon1 no arbitrary  expression of 
courtly servility and adulation1 but    
merely the particular  application of a 
general law of primitive thought1 which 
includes within  its scope common folk  
and gods as well as kings and priests4  
#f4 ,common ,words tabooed4             
7,m#bci7 ,but personal names are not the
 only words which superstitious fears   
have banished from everyday use4 ,in    
many cases similar motives forbid       
certain persons at certain times to call
 common things by common names1  thus   
obliging them either to refrain from    
mentioning these things  altogether or  
to designate them by special terms or   
phrases reserved for  such occasions4 ,a
 consideration of these cases follows   
naturally on an  examination of the     
taboos imposed upon personal names2 for 
personal names  are themselves very     
often ordinary terms of the language1 so
 that an  embargo laid on them          
necessarily extends to many expressions 

current in  the commerce of daily life4 
,and though a survey of some of the     
interdicts  on common words is not      
strictly necessary for our immediate    
purpose1 it  may serve usefully to      
complete our view of the transforming   
influence  which superstition has       
exercised on language4 ,i shall make no 
attempt to  subject the examples to a   
searching analysis or a rigid           
classification1  but will set them down 
as they come in a rough geographical    
order4 ,and  since my native land       
furnishes as apt instances of the       
superstition as any  other1 we may start
 on our round from ,scotland4           
7,m#bdj7 ,in the ,atlantic ,ocean1 about
 six leagues to the west of ,gallon     
,head  in the ,lewis1 lies a small group
 of rocky islets known as the ,flannan  
,islands4 ,sheep and wild fowl are now  
their only inhabitants1 but remains  of 
what are described as ,druidical temples
 and the title of the ,sacred  ,isles   
given them by ,buchanan suggest that in 

days gone by piety or  superstition may 
have found a safe retreat from the      
turmoil of the world  in these remote   
solitudes1 where the dashing of the     
waves and the strident  scream of the   
sea-birds are almost the only sounds    
that break the silence4  ,once a year1  
in summer-time1 the inhabitants of the  
adjacent lands of the  ,lewis1 who have 
a right to these islands1 cross over to 
them to fleece  their sheep and kill the
 wild fowl for the sake both of their   
flesh and  their feathers4 ,they regard 
the islands as invested with a certain  
sanctity1 and have been heard to say    
that none ever yet landed in them but   
found himself more disposed to devotion 
there than anywhere else4  ,accordingly 
the fowlers who go thither are bound1   
during the whole of the  time that they 
ply their business1 to observe very     
punctiliously certain  quaint customs1  
the transgression of which would be     
sure1 in their  opinion1 to entail some 
serious inconvenience4 ,when they have  

landed and  fastened their boat to the  
side of a rock1 they clamber up into the
 island  by a wooden ladder1 and no     
sooner are they got to the top1 than    
they all  uncover their heads and make a
 turn sun-ways round about1 thanking    
,god for  their safety4 ,on the biggest 
of the islands are the ruins of a chapel
  dedicated to ,st4 ,flannan4 ,when the 
men come within about twenty paces of   
the altar1 they all strip themselves of 
their upper garments at once and  betake
 themselves to their devotions1 praying 
thrice before they begin  fowling4 ,on  
the first day the first prayer is       
offered as they advance  towards the    
chapel on their knees2 the second is    
said as they go round the  chapel2 and  
the third is said in or hard by the     
ruins4 ,they also pray  thrice every    
evening1 and account it unlawful to kill
 a fowl after evening  prayers1 as also 
to kill a fowl at any time with a stone4
 ,another ancient  custom forbids the   
crew to carry home in the boat any suet 

of the sheep  they slaughter in the     
islands1 however many they may kill4    
,but what here  chiefly concerns us is  
that so long as they stay on the islands
 they are  strictly forbidden to use    
certain common words1 and are obliged to
  substitute others for them4 ,thus it  
is absolutely unlawful to call the      
island of ,st4 ,kilda1 which lies thirty
 leagues to the southward1 by its       
proper ,gaelic name of ,hirt2 they must 
call it only 8the high country40  ,they 
may not so much as once name the islands
 in which they are fowling by  the      
ordinary name of ,flannan2 they must    
speak only of 8the country40  8,there   
are several other things that must not  
be called by their common  names3 e4g4  
visk1 which in the language of the      
natives signifies  water1 they call     
burn2 a rock1 which in their language is
 creg1 must  here be called cruey1 i4e4 
hard2 shore in their language expressed 
by  claddach1 must here be called vah1  
i4e4 a cave2 sour in their  language is 

expressed gort1 but must here be called 
gaire1 i4e4  sharp2 slippery1 which is  
expressed bog1 must be called soft2 and 
several other things to this            
purpose407#adec7 ,when ,highlanders were
 in a  boat at sea1 whether sailing or  
fishing1 they were forbidden to call    
things by the names by which they were  
known on land4 ,thus the boat-hook      
should not be called a croman1 but a    
chliob2 a knife not sgian1 but  8the    
sharp one0 7a ghiar72 a seal not rn1 but
 8the bald beast0  7bisd mhaol72 a fox  
not sionnach1 but 8the red dog0 7madadh 
ruadh72  the stone for anchoring the    
boat not clach1 but 8hardness0          
7cruaidh74  ,this practice now prevails 
much more on the east coast than on the 
west1  where it may be said to be       
generally extinct4 ,it is reported to be
  carefully observed by the fishermen   
about the ,cromarty ,firth47#aded7      
,among  the words tabooed by fishermen  
in the north of ,scotland when they are 
at  sea are minister1 salmon1 hare1     

rabbit1 rat1 pig1 and porpoise4 ,at the 
present day if some of the boats that   
come to the herring-fishing at ,wick    
should meet a salmon-boat from ,reay in 
,caithness1 the herring-men will not    
speak to1 nor even look at1 the         
salmon-fishers47#adee7    7,m#bda7 ,when
 ,shetland fishermen are at sea1 they   
employ a nomenclature  peculiar to the  
occasion1 and hardly anything may be    
mentioned by its  usual name4 ,the      
substituted terms are mostly of         
,norwegian origin1 for the  ,norway men 
were reported to be good fishers47#adef7
 ,in setting their lines  the ,shetland 
fishermen are bound to refer to certain 
objects only by some  special words or  
phrases4 ,thus a knife is then called a 
skunie or  tullie2 a church becomes     
buanhoos or banehoos2 a minister is     
upstanda or haydeen or prestingolva2 the
 devil is da auld chield1  da sorrow1 da
 ill-healt 7health71 or da black tief2 a
 cat is  kirser1 fitting1 vengla1 or    
foodin47#adeg7 ,on the north-east coast 

of ,scotland there are some villages1 of
 which the inhabitants never  pronounce 
certain words and family names when they
 are at sea2 each  village has its      
peculiar aversion to one or more of     
these words1 among  which are           
8minister10 8kirk10 8swine10 8salmon10  
8trout10 and 8dog40 ,when  a church has 
to be referred to1 as often happens1    
since some of the  churches serve as    
land-marks to the fishermen at sea1 it  
is spoken of as  the 8bell-hoose0       
instead of the 8kirk40 ,a minister is   
called 8the man wi'  the black quyte40  
,it is particularly unlucky to utter the
 word 8sow0 or  8swine0 or 8pig0 while  
the line is being baited2 if any one is 
foolish  enough to do so1 the line is   
sure to be lost4 ,in some villages on   
the  coast of ,fife a fisherman who     
hears the ill-omened word spoken will   
cry  out 8,cold iron40 ,in the village  
of ,buckie there are some family names1 
especially ,ross1 and in a less degree  
,coull1 which no fisherman will         

pronounce4 ,if one of these names be    
mentioned in the hearing of a           
fisherman1 he spits or1 as he calls it1 
8chiffs40 ,any one who bears the        
dreaded name is called a 8chiffer-oot10 
and is referred to only by a            
circumlocution such as 8,the man it diz 
so in so10 or 8the laad it lives at     
such and such a place40 ,during the     
herring-season men who are unlucky      
enough to inherit the tabooed names have
 little chance of being hired in  the   
fishing-boats2 and sometimes1 if they   
have been hired before their  names were
 known1 they have been refused their    
wages at the end of the  season1 because
 the boat in which they sailed had not  
been successful1 and  the bad luck was  
set down to their presence in it47#adeh7
 ,although in  ,scotland superstitions  
of this kind appear to be specially     
incident to the  callings of fishermen  
and fowlers1 other occupations are not  
exempt from  them4 ,thus in the ,outer  
,hebrides the fire of a kiln is not     

called fire  7teine7 but aingeal4 ,such 
a fire1 it is said1 is a dangerous      
thing1  and ought not to be referred to 
except by a euphemism4 8,evil be to him 
who  called it fire or who named fire in
 the kiln4 ,it was considered the next  
thing to setting it on fire407#adei7    
,again1 in some districts of ,scotland a
  brewer would have resented the use of 
the word 8water0 in reference to the    
work in which he was engaged4 8,water be
 your part of it10 was the common       
retort4 ,it was supposed that the use of
 the word would spoil the               
brewing47#adfj7 ,the ,highlanders say   
that when you meet a hobgoblin1 and the 
fiend asks what is the name of your     
dirk1 you should not call it a dirk     
7biodag71 but 8my father's sister0      
7piuthar m'athar7 or 8my  grandmother's 
sister0 7piuthar mo sheanamhair7 or by  
some similar title4  ,if you do not     
observe this precaution1 the goblin will
 lay such an  enchantment on the blade  
that you will be unable to stab him with

 it2 the  dirk will merely make a       
tinkling noise against the soft         
impalpable body of  the fiend47#adfa7   
7,m#bdb7 ,manx fishermen think it       
unlucky to mention a horse or a mouse on
  board a fishing-boat47#adfb7 ,the     
fishermen of ,dieppe on board their     
boats  will not speak of several things1
 for instance priests and cats47#adfc7  
,german huntsmen1 from motives of       
superstition1 call everything by names  
different from those in common          
use47#adfd7 ,in some parts of ,bavaria  
the  farmer will not mention a fox by   
its proper name1 lest his poultry-yard  
should suffer from the ravages of the   
animal4 ,so instead of ,fuchs he  calls 
the beast ,loinl1 ,henoloinl1 ,henading1
 or ,henabou47#adfe7 ,in  ,prussia and  
,lithuania they say that in the month of
 ,december you should  not call a wolf a
 wolf but 8the vermin0 7das ,gewrm71    
otherwise you will  be torn in pieces by
 the werewolves47#adff7 ,in various     
parts of ,germany it  is a rule that    

certain animals may not be mentioned by 
their proper names  in the mystic season
 between ,christmas and ,twelfth ,night4
 ,thus in  ,thringen they say that if   
you would be spared by the wolves you   
must not  mention their name at this    
time47#adfg7 ,in ,mecklenburg people    
think that  were they to name a wolf on 
one of these days the animal would      
appear4 ,a  shepherd would rather       
mention the devil than the wolf at this 
season2 and  we read of a farmer who had
 a bailiff named ,wolf1 but did not dare
 to call  the man by his name between   
,christmas and ,twelfth ,night1         
referring to him  instead as ,herr      
,undeert 7,mr4 ,monster74 ,in ,quatzow1 
a village of  ,mecklenburg1 there are   
many animals whose common names are     
disused at this  season and replaced by 
others3 thus a fox is called            
8long-tail10 and a  mouse 8leg-runner0  
7,boenlper74 ,any person who disregards 
the custom has  to pay a fine47#adfh7   
,in the ,mark of ,brandenburg they say  

that between  ,christmas and ,twelfth   
,night you should not speak of mice as  
mice but as  dinger2 otherwise the      
field-mice would multiply               
excessively47#adfi7  ,according to the  
,swedish popular belief1 there are      
certain animals which  should never be  
spoken of by their proper names1 but    
must always be  signified by euphemisms 
and kind allusions to their character4  
,thus1 if  you speak slightingly of the 
cat or beat her1 you must be sure not to
  mention her name2 for she belongs to  
the hellish crew1 and is a friend of    
the mountain troll1 whom she often      
visits4 ,great caution is also needed in
  talking of the cuckoo1 the owl1 and   
the magpie1 for they are birds of       
witchery4 ,the fox must be called       
8blue-foot10 or 8he that goes in the    
forest02 and rats are 8the long-bodied10
 mice 8the small grey10 and the  seal   
8brother ,lars40 ,swedish herd-girls1   
again1 believe that if the wolf  and the
 bear be called by other than their     

proper and legitimate names1  they will 
not attack the herd4 ,hence they give   
these brutes names which  they fancy    
will not hurt their feelings4 ,the      
number of endearing  appellations       
lavished by them on the wolf is legion2 
they call him 8golden  tooth10 8the     
silent one10 8grey legs10 and so on2    
while the bear is  referred to by the   
respectful titles of 8the old man10     
8grandfather10  8twelve men's strength10
 8golden feet10 and more of the same    
sort4 ,even  inanimate things are not   
always to be called by their usual      
names4 ,for  instance1 fire is sometimes
 to be called 8heat0 7hetta7 not eld or 
ell2 water for brewing must be called   
lag or lu1 not vatn1 else  the beer     
would not turn out so well47#adgj7 ,the 
,huzuls of the ,carpathians1  a pastoral
 people1 who dread the ravages of wild  
beasts on their flocks  and herds1 are  
unwilling to mention the bear by his    
proper name1 so they  call him          
respectfully 8the little uncle0 or 8the 

big one40 ,in like manner  and for      
similar reasons they name the wolf 8the 
little one0 and the  serpent 8the long  
one407#adga7 ,they may not say that wool
 is scalded1 or in  the heat of summer  
the sheep would rub themselves till     
their sides were  raw2 so they merely   
say that the wool is warmed47#adgb7 ,the
 ,lapps fear to  call the bear by his   
true name1 lest he should ravage their  
herds2 so they  speak of him as 8the old
 man with the coat of skin10 and in     
cooking his  flesh to furnish a meal    
they may not refer to the work they are 
engaged in  as 8cooking10 but must      
designate it by a special term47#adgc7  
,the ,finns  speak of the bear as 8the  
apple of the wood10 8beautiful          
honey-paw10 8the  pride of the thicket10
 8the old man10 and so on47#adgd7 ,and  
in general a  ,finnish hunter thinks    
that he will have poor sport if he calls
 animals by  their real names2 the      
beasts resent it4 ,the fox and the hare 
are only  spoken of as 8game10 and the  

lynx is termed 8the forest cat10 lest it
  should devour the sheep47#adge7       
,esthonian peasants are very loth to    
mention  wild beasts by their proper    
names1 for they believe that the        
creatures  will not do so much harm if  
only they are called by other names than
 their  own4 ,hence they speak of the   
bear as 8broad foot0 and the wolf as    
8grey  coat407#adgf7    7,m#bdc7 ,the   
natives of ,siberia are unwilling to    
call a bear a bear2 they  speak of him  
as 8the little old man10 8the master of 
the forest10 8the  sage10 8the respected
 one40 ,some who are more familiar style
 him 8my  cousin407#adgg7 ,the          
,kamtchatkans reverence the whale1 the  
bear1 and the  wolf from fear1 and never
 mention their names when they meet     
them1  believing that they understand   
human speech47#adgh7 ,further1 they     
think  that mice also understand the    
,kamtchatkan language2 so in autumn1    
when  they rob the field-mice of the    
bulbs which these little creatures have 

laid up in their burrows as a store     
against winter1 they call everything  by
 names different from the ordinary ones1
 lest the mice should know what  they   
were saying4 ,moreover1 they leave odds 
and ends1 such as old rags1  broken     
needles1 cedar-nuts1 and so forth1 in   
the burrows1 to make the mice  think    
that the transaction has been not a     
robbery but a fair exchange4 ,if  they  
did not do that1 they fancy that the    
mice would go and drown or hang         
themselves out of pure vexation2 and    
then what would the ,kamtchatkans do    
without the mice to gather the bulbs for
 them8 ,they also speak kindly to  the  
animals1 and beg them not to take it    
ill1 explaining that what they do  is   
done out of pure friendship47#adgi7 ,the
 ,cherokee ,indians regard the          
rattlesnake as a superior being and take
 great pains not to offend him4  ,they  
never say that a man has been bitten by 
a snake but that he has been  8scratched
 by a briar40 ,in like manner1 when an  

eagle has been shot for a  ceremonial   
dance1 it is announced that 8a snowbird 
has been killed40 ,the  purpose is to   
deceive the spirits of rattlesnakes or  
eagles which might be  listening47#adhj7
 ,the ,esquimaux of ,bering ,strait     
think that some animals  can hear and   
understand what is said of them at a    
distance4 ,hence1 when a  hunter is     
going out to kill bears he will speak of
 them with the greatest  respect and    
give out that he is going to hunt some  
other beast4 ,thus the  bears will be   
deceived and taken unawares47#adha7     
,among the ,esquimaux of  ,baffin ,land1
 women in mourning may not mention the  
names of any  animals47#adhb7 ,among the
 ,thompson ,indians of ,british         
,columbia1 children  may not name the   
coyote or prairie wolf in winter1 lest  
he should turn on  his back and so bring
 cold weather47#adhc7    7,m#bdd7 ,the  
,arabs call a man who has been bitten by
 a snake 8the sound  one02 leprosy or   
the scab they designate 8the blessed    

disease02 the left  side they name 8the 
lucky side02 they will not speak of a   
lion by his  right name1 but refer to   
him as for example 8the fox407#adhd7 ,in
 ,africa the  lion is alluded to with   
the same ceremonious respect as the wolf
 and the  bear in northern ,europe and  
,asia4 ,the ,arabs of ,algeria1 who hunt
 the lion1  speak of him as ,mr4 ,john  
,johnson 7,johan-ben-el-,johan71 because
 he has the  noblest qualities of man   
and understands all languages4 ,hence1  
too1 the  first huntsman to catch sight 
of the beast points at him with his     
finger  and says1 8,he is not there02   
for if he were to say 8,he is there10   
the lion  would eat him up47#adhe7      
,except under dire necessity the        
,waziguas of  eastern ,africa never     
mention the name of the lion from fear  
of attracting  him4 ,they call him 8the 
owner of the land0 or 8the great        
beast407#adhf7 ,the  negroes of ,angola 
always use the word ngana 78sir07 in    
speaking of the  same noble animal1     

because they think that he is 8fetish0  
and would not  fail to punish them for  
disrespect if they omitted to do        
so47#adhg7 ,bushmen  and ,bechuanas both
 deem it unlucky to speak of the lion by
 his proper  name2 the ,bechuanas call  
him 8the boy with the beard407#adhh7    
,during an  epidemic of smallpox in     
,mombasa1 ,british ,east ,africa1 it was
 noticed that  the people were unwilling
 to mention the native name 7ndui7 of   
the  disease4 ,they referred to it      
either as 8grains of corn0 7tete7 or    
simply  as 8the bad disease407#adhi7 ,so
 the ,chinese of ,amoy are averse to    
speak of  fever by its proper name2 they
 prefer to call it 8beggar's disease10  
hoping thereby to make the demons of    
fever imagine that they despise it  and 
that therefore it would be useless to   
attack them47#adij7 ,some of the        
natives of ,nigeria dread the owl as a  
bird of ill omen and are loth to        
mention its name1 preferring to speak of
 it by means of a circumlocution  such  

as 8the bird that makes one             
afraid407#adia7 ,the ,herero think that 
if  they see a snake and call it by its 
name1 the reptile will sting them1 but  
that if they call it a strap 7omuvia7 it
 will lie still47#adib7 ,when  ,nandi   
warriors are out on an expedition1 they 
may not call a knife a knife            
7chepkeswet72 they must call it 8an     
arrow for bleeding cattle0  7loget72 and
 none of the party may utter the usual  
word employed in  greeting males47#adic7
 ,in ,madagascar there seems to be an   
aversion to  pronouncing the word for   
lightning 7vratra72 the word for mud    
7ftaka7 is sometimes substituted for    
it47#adid7 ,again1 it is strictly       
forbidden to mention the word for       
crocodile 7mmba7 near some rivers of    
,madagascar2 and if clothes should be   
wetted in certain other rivers of the   
island1 you may not say that they are   
wet 7lna72 you must say that they  are  
on fire 7may7 or that they are drinking 
water 7mistro  rno747#adie7 ,a certain  

spirit1 who used to inhabit a lake in   
,madagascar1  entertained a rooted      
aversion to salt1 so that whenever the  
thing was  carried past the lake in     
which he resided it had to be called by 
another  name1 or it would all have been
 dissolved and lost4 ,the persons whom  
he  inspired had to veil their          
references to the obnoxious article     
under the  disguise of 8sweet           
peppers407#adif7 ,in a ,west ,african   
story we read of a  man who was told    
that he would die if ever the word for  
salt was  pronounced in his hearing4    
,the fatal word was pronounced1 and die 
he did  sure enough1 but he soon came to
 life again with the help of a magical  
wooden pestle of which he was the lucky 
possessor47#adig7    7,m#bde7 ,in ,india
 the animals whose names are most       
commonly tabooed are the  snake and the 
tiger1 but the same tribute of respect  
is paid to other  beasts also4 ,sayids  
and ,mussulmans of high rank in northern
 ,india say that  you should never call 

a snake by its proper name1 but always  
describe it  either as a tiger 7sher7 or
 a string 7rassi747#adih7 ,in ,telingana
 the  euphemistic name for a snake1     
which should always be employed1 is worm
 or  insect 7purugu72 if you call a     
cobra by its proper name1 the creature  
will haunt you for seven years and bite 
you at the first  opportunity47#adii7   
,ignorant ,bengalee women will not      
mention a snake or a  thief by their    
proper names at night1 for fear that one
 or other might  appear4 ,when they have
 to allude to a serpent1 they call it   
8the creeping  thing02 when they speak  
of a thief1 they say 8the unwelcome     
visitor407#aejj7 ,other euphemisms for  
the snake in northern ,india are        
8maternal uncle0 and 8rope40 ,they say  
that if a snake bites you1 you  should  
not mention its name1 but merely observe
 8,a rope has touched  me407#aeja7      
,natives of ,travancore are careful not 
to speak disrespectfully  of serpents4  
,a cobra is called 8the good lord0      

7nalla tambiran7 or 8the  good snake0   
7nalla pambu74 ,while the ,malayalies of
 the ,shervaray ,hills  are hunting the 
tiger1 they speak of the beast only as  
8the dog407#aejb7  ,the ,canarese of    
southern ,india call the tiger either   
8the dog0 or 8the  jackal02 they think  
that if they called him by his proper   
name1 he would  be sure to carry off one
 of them47#aejc7 ,the jungle people of  
northern  ,india1 who meet the tiger in 
his native haunts1 will not pronounce   
his  name1 but speak of him as 8the     
jackal0 7gdar71 or 8the beast0          
7janwar71 or use some other euphemistic 
term4 ,in some places they treat  the   
wolf and the bear in the same           
fashion47#aejd7 ,the ,pankas of ,south  
,mirzapur will not name the tiger1 bear1
 camel1 or donkey by their proper       
names2 the camel they call 8long neck40 
,other tribes of the same district  only
 scruple to mention certain animals in  
the morning4 ,thus1 the  ,kharwars1 a   
,dravidian tribe1 will not name a pig1  

squirrel1 hare1 jackal1  bear1 monkey1  
or donkey in the morning hours2 if they 
have to allude to  these animals at that
 time1 they call them by special names4 
,for instance1  they call the hare 8the 
four-footed one0 or 8he that hides in   
the rocks02  while they speak of the    
bear as jigariya1 which being           
interpreted means  8he with the liver of
 compassion40 ,if the ,bhuiyars are     
absolutely obliged  to refer to a monkey
 or a bear in the morning1 they speak of
 the monkey as  8the tree-climber0 and  
the bear as 8the eater of white ants40  
,they would  not mention a crocodile4   
,among the ,pataris the matutinal title 
of the bear  is 8the hairy              
creature407#aeje7 ,the ,kols1 a         
,dravidian race of northern  ,india1    
will not speak of death or beasts of    
prey by their proper names in  the      
morning4 ,their name for the tiger at   
that time of day is 8he with the        
claws10 and for the elephant 8he with   
the teeth407#aejf7 ,the forests of the  

,sundarbans1 the district at the mouth  
of the ,ganges1 are full of  man-eating 
tigers and the annual loss of life among
 the woodcutters is  heavy4 ,here       
accordingly the ferocious animal is not 
called a tiger but a  jackal            
7ial747#aejg7    7,m#bdf7 ,in ,annam the
 fear inspired by tigers1 elephants1 and
 other wild  animals induces the people 
to address these creatures with the     
greatest  respect as 8lord0 or          
8grandfather10 lest the beasts should   
take umbrage  and attack them47#aejh7   
,the tiger reigns supreme in the forests
 of ,tonquin  and ,cochin-,china1 and   
the peasants honour him as a maleficent 
deity4 ,in  talking of him they always  
call him ong1 which means monsieur or   
grandfather4 ,they are convinced that if
 they dared to speak of him             
disrespectfully1 he would avenge the    
insult47#aeji7 ,in ,siam there are many 
people who would never venture to utter 
the words tiger or crocodile in a  spot 
where these terrible creatures might be 

in hiding1 lest the sound of  their     
names should attract the attention of   
the beasts towards the  speakers47#aeaj7
 ,when the ,malays of ,patani ,bay in   
,siam are in the jungle  and think there
 is a tiger near1 they will either speak
 of him in  complimentary terms as the  
8grandfather of the woods0 or only      
mention him  in a whisper47#aeaa7 ,in   
,laos1 while a man is out hunting       
elephants he is  obliged to give        
conventional names to all common        
objects1 which creates a  sort of       
special language for                    
elephant-hunters47#aeab7 ,so when the   
,chams and  ,orang-,gla of ,indo-,china 
are searching for the precious          
eagle-wood in the  forest1 they must    
employ an artificial jargon to designate
 most objects of  everyday life2 thus1  
for example1 fire is called 8the red10 a
 she-goat  becomes 8a spider10 and so   
on4 ,some of the terms which compose the
 jargon  are borrowed from the dialects 
of neighbouring tribes47#aeac7 ,when the

  ,mentras or aborigines of ,malacca are
 searching for what they call gaharu    
7lignum aloes7 they are obliged to use a
 special language1 avoiding the  words  
in ordinary use4 ,at such times they    
call gaharu by the name of  tabak1 and  
they speak of a snake as 8the long      
animal0 and of the  elephant as 8the    
great animal40 ,they have also to       
observe a number of  other taboos1      
particularly in the matter of diet4 ,if 
a man has found a  promising gaharu     
tree1 and on going home dreams that the 
guardian spirit  of the tree 7hantu     
gaharu7 demands a human victim as the   
price of his  property1 the dreamer will
 try next day to catch somebody asleep  
and to  smear his forehead with lime4   
,this is a sign to the guardian spirit  
of the  tree1 who accordingly carries   
away the soul of the sleeper to the land
 of  the dead by means of a fever or    
other ailment1 whereas the original     
dreamer gets a good supply of aloes     
wood47#aead7    7,m#bdg7 ,at certain    

seasons of the year parties of ,jakuns  
and ,binuas go out  to seek for camphor 
in the luxuriant forests of their native
 country1  which is the narrow southern 
extremity of the ,malay ,peninsula1 the 
,land's  ,end of ,asia4 ,they are absent
 for three or four months together1 and 
during  the whole of this time the use  
of the ordinary ,malay language is      
forbidden  to them1 and they have to    
speak a special language called by them 
the  bassa kapor 7camphor language7 or  
pantang7#aeae7 kapur4 ,indeed not  only 
have the searchers to employ this       
peculiar language1 but even the men  and
 women who stay at home in the villages 
are obliged to speak it while  the      
others are away looking for the camphor4
 ,they believe that a spirit  presides  
over the camphor trees1 and that without
 propitiating him they  could not obtain
 the precious gum2 the shrill cry of a  
species of cicada1  heard at night1 is  
supposed to be the voice of the spirit4 
,if they failed  to employ the camphor  

language1 they think that they would    
have great  difficulty in finding the   
camphor trees1 and that even when they  
did find  them the camphor would not    
yield itself up to the collector4 ,the  
camphor  language consists in great part
 of words which are either ,malayan or  
of  ,malay origin2 but it also contains 
many words which are not ,malayan but   
are presumed to be remains of the       
original ,jakun dialects now almost     
extinct in these districts4 ,the words  
derived from ,malayan are formed in     
many cases by merely substituting a     
descriptive phrase for the common  term4
 ,thus instead of rice they say 8grass  
fruit02 instead of gun they say  8far   
sounding02 the epithet 8short-legged0 is
 substituted for hog2 hair is  referred 
to as 8leaves10 and so on47#aeaf7 ,so   
when the ,battas or ,bataks of  ,sumatra
 have gone out to search for camphor1   
they must abandon the speech  of daily  
life as soon as they reach the camphor  
forest4 ,for example1 if  they wish to  

speak of the forest they may not use the
 ordinary word for it  7hoetan71 but    
must call it kerrengettetdoeng4 ,when   
they have fixed on  a spot in which to  
try their luck1 they set up a booth and 
clear a space  in front of it to serve  
as a place of sacrifice4 ,here1 after   
summoning the  camphor spirit 7berroe ni
 kapoer7 by playing on a flute1 they    
offer  sacrifice to him repeatedly4     
,then they lie down to dream of the     
place  where camphor is to be found4 ,if
 this succeeds1 the leader goes and     
chooses the tree4 ,when it has been cut 
down to the accompaniment of  certain   
spells or incantations1 one of the men  
runs and wraps the top of  the fallen   
tree in a garment to prevent the camphor
 from escaping from the  trunk before   
they have secured it4 ,then the tree is 
cleft and split up in  the search for   
the camphor crystals1 which are to be   
found in the fibres  of the wood47#aeag7
 ,similarly1 when the ,kayans of ,borneo
 are searching for  camphor1 they talk a

 language invented solely for their use 
at this time4  ,the camphor itself is   
never mentioned by its proper name1 but 
is always  referred to as 8the thing    
that smells02 and all the tools employed
 in  collecting the drug receive        
fanciful names4 ,unless they conform to 
this  rule they suppose that the camphor
 crystals1 which are found only in the  
crevices of the wood1 will elude        
them47#aeah7 ,the ,malanau tribes of    
,borneo  observe the same custom very   
strictly1 believing that the crystals   
would  immediately dissolve if they     
spoke anything but the camphor language4
 ,for  example1 the common ,malanau word
 for 8return0 is muli1 but in presence  
of a camphor tree they say beteku4      
,again1 8to hide0 is palim in the       
,malanau language1 but when they are    
looking for camphor they say krian4  ,in
 like manner1 all common names for      
implements and food are exchanged for   
others4 ,in some tribes the             
camphor-seekers may never mention the   

names of  chiefs and influential men2 if
 they broke this rule1 they would find  
no  camphor in the trees47#aeai7        
7,m#bdh7 ,in the western states of the  
,malay ,peninsula the chief industry is 
tin-mining1 and odd ideas prevail among 
the natives as to the nature and        
properties of the ore4 ,they regard it  
as alive and growing1 sometimes in  the 
shape of a buffalo1 which makes its way 
from place to place  underground4 ,ore  
of inferior quality is excused on the   
score of its tender  years2 it will no  
doubt improve as it grows older4 ,not   
only is the tin  believed to be under   
the protection and command of certain   
spirits who  must be propitiated1 but it
 is even supposed to have its own       
special likes  and dislikes for certain 
persons and things4 ,hence the ,malays  
deem it  advisable to treat tin ore with
 respect1 to consult its convenience1   
nay1  to conduct the business of mining 
in such a way that the ore may1 as it   
were1 be extracted without its own      

knowledge4 ,when such are their ideas   
about the mineral it is no wonder that  
the miners scruple to employ  certain   
words in the mines1 and replace them by 
others which are less  likely to give   
offence to the ore or its guardian      
spirits4 ,thus1 for  example1 the       
elephant must not be called an elephant 
but 8the tall one who  turns himself    
about02 and in like manner special      
words1 different from  those in common  
use1 are employed by the miners to      
designate the cat1 the  buffalo1 the    
snake1 the centipede1 tin sand1 metallic
 tin1 and lemons4  ,lemons are          
particularly distasteful to the spirits2
 they may not be  brought into the      
mines47#aebj7 ,again1 the ,malay wizard1
 who is engaged in  snaring pigeons with
 the help of a decoy-bird and a         
calling-tube1 must on  no account call  
things by their common names4 ,the tiny 
conical hut1 in  which he sits waiting  
for the wild pigeons to come fluttering 
about him1  goes by the high-sounding   

name of the ,magic ,prince1 perhaps with
 a  delicate allusion to its noble      
inmate4 ,the calling-tube is known as   
,prince  ,distraction1 doubtless on     
account of the extraordinary fascination
 it  exercises on the birds4 ,the       
decoy-pigeon receives the name of the   
,squatting ,princess1 and the rod with a
 noose at the end of it1 which  serves  
to catch the unwary birds1 is disguised 
under the title of ,prince  ,invitation4
 ,everything1 in fact1 is on a princely 
scale1 so far at least  as words can    
make it so4 ,the very nooses destined to
 be slipped over the  necks or legs of  
the little struggling prisoners are     
dignified by the  title of ,king        
,solomon's necklaces and armlets2 and   
the trap into which the  birds are      
invited to walk is variously described  
as ,king ,solomon's  ,audience ,chamber1
 or a ,palace ,tower1 or an ,ivory ,hall
 carpeted with silver  and railed with  
amalgam4 ,what pigeon could resist these
 manifold  attractions1 especially when 

it is addressed by the respectful title 
of  ,princess ,kapor or ,princess ,sarap
 or ,princess ,puding87#aeba7 ,again1   
the  fisher-folk on the east coast of   
the ,malay ,peninsula1 like their       
brethren  in ,scotland1 are reluctant to
 mention the names of birds or beasts   
while  they are at sea4 ,all animals    
then go by the name of cheweh1 a        
meaningless word which is believed not  
to be understood by the creatures  to   
whom it refers4 ,particular kinds of    
animals are distinguished by            
appropriate epithets2 the pig is 8the   
grunting cheweh10 the buffalo is  8the  
cheweh that says uak10 the snipe is 8the
 cheweh that cries  kek-kek10 and so    
on47#aebb7 ,in this respect the         
fishermen of ,patani ,bay  class        
together sea spirits1 ,buddhist monks1  
beasts1 and reptiles2 these  are all    
cheweh and their common names may not be
 mentioned at sea4 ,but1  curiously     
enough1 they lay no such embargo on the 
names of fish and birds1  except the    

vulture and domestic fowls and ducks4   
,at sea the vulture is  named 8bald     
head10 the tiger 8striped10 the snake   
8weaver's sword10 the  horse 8fast10 and
 a species of monkey 8long tail40 ,the  
human foot is  called 8tortoise10 and a 
,buddhist monk 8yellow0 on account of   
the colour  of his robe4 ,these ,malay  
fishermen are at least as unwilling to  
speak of a  ,buddhist monk at sea as    
,scotch fishermen are to mention a      
minister in  similar circumstances4 ,if 
one of them mentions a monk1 his mates  
will fall  on him and beat him2 whereas 
for other slips of the tongue they think
 it  enough to throw a little           
bilge-water over the back of the        
transgressor and  to say1 8,may the     
ill-luck be dismissed60 ,the use of this
 special language  is even more         
obligatory by night than by day4 ,on    
shore the fishermen make  very merry    
over those lubberly landsmen who cannot 
talk correctly at  sea47#aebc7 ,in like 
manner ,achinese fishermen1 in northern 

,sumatra1 employ  a special vocabulary  
when they are at sea4 ,thus they may not
 call a  mountain a mountain1 or        
mountain-high billows would swamp the   
boat2 they  refer to it as 8high        
ground40 ,they may not speak of an      
elephant by its  proper name of gadjah1 
but must call it p meurah4 ,if a man    
wishes to  say that something is clear1 
he must not use the ordinary word for   
clear  7lheuh7 because it bears the     
meaning also of 8free10 8loose02 and the
  utterance of such a word might enable 
the fish to get free from the net  and  
escape4 ,instead of lheuh he must       
therefore employ the less  dangerous    
synonym leungka4 ,in like manner1 we are
 told1 among the  fishermen of the north
 coast of ,java whole lists of words    
might be  compiled which are tabooed at 
sea and must be replaced by             
others47#aebd7    7,m#bdi7 ,in ,sumatra 
the spirits of the gold mines are       
treated with as much  deference as the  
spirits of the tin-mines in the ,malay  

,peninsula4 ,tin1  ivory1 and the like  
may not be brought by the miners to the 
scene of their  operations1 for at the  
scent of such things the spirits of the 
mine would  cause the gold to vanish4   
,for the same reason it is forbidden to 
refer to  certain things by their proper
 names1 and in speaking of them the     
miners  must use other words4 ,in some  
cases1 for example in removing the      
grains of  the gold1 a deep silence must
 be observed2 no commands may be given  
or  questions asked17#aebe7 probably    
because the removal of the precious     
metal  is regarded as a theft which the 
spirits would punish if they caught the 
thieves in the act4 ,certainly the      
,dyaks believe that gold has a soul     
which  seeks to avenge itself on men who
 dig the precious metal4 ,but the angry 
spirit is powerless to harm miners who  
observe certain precautions1 such  as   
never to bathe in a river with their    
faces turned up stream1 never to  sit   
with their legs dangling1 and never to  

tie up their hair47#aebf7 ,again1  a    
,sumatran who fancies that there is a   
tiger or a crocodile in his             
neighbourhood1 will speak of the animal 
by the honourable title of              
8grandfather0 for the purpose of        
propitiating the creature47#aebg7 ,in   
the  forest a ,karo-,batak refers to a  
tiger as 8,grandfather to whom the wood 
belongs10 8he with the striped coat10 or
 8the roving trap407#aebh7 ,among  the  
,gayos of ,sumatra it is forbidden to   
mention the name of small-pox in  the   
house of a man who is suffering from the
 disease2 and the words for  ugly1 red1 
stinking1 unlucky1 and so forth are     
forbidden under the same  circumstances4
 ,the disease is referred to under the  
title of 8prince of  the averters of    
misfortune407#aebi7 ,so long as the     
hunting season lasts1  the natives of   
,nias may not name the eye1 the hammer1 
stones1 and in some  places the sun by  
their true names2 no smith may ply his  
trade in the  village1 and no person may

 go from one village to another to have 
smith's  work done for him4 ,all this1  
with the exception of the rule about not
  naming the eye and the sun1 is done to
 prevent the dogs from growing  stiff1  
and so losing the power of running down 
the game47#aecj7 ,during the            
rice-harvest in ,nias the reapers seldom
 speak to each other1 and when they  do 
so1 it is only in whispers4 ,outside the
 field they must speak of  everything by
 names different from those in common   
use1 which gives rise  to a special     
dialect or jargon known as 8field       
speech40 ,it has been  observed that    
some of the words in this jargon        
resemble words in the  language of the  
,battas of ,sumatra47#aeca7 ,while these
 rice-reapers of ,nias  are at work they
 may not address each other by their    
names2 they must use  only such general 
terms as 8man10 8woman10 8girl10 8old   
man10 and 8old  woman40 ,the word for   
8fire0 may not pass their lips2 instead 
of it they  must use the word for       

8cold40 ,other words tabooed to them    
during the  harvest are the words for   
8smoke0 and 8stone40 ,if a reaper wishes
 to ask  another for his whetstone to   
sharpen his knife1 he must speak of it  
as a  8fowl's egg407#aecb7 ,in ,java    
when people suspect that a tiger or     
crocodile  is near1 they avoid the use  
of the proper name of the beast and     
refer to  him as 8the old lord0 or      
8grandfather40 ,similarly1 men who are  
watching a  plantation to protect it    
from wild boars speak of these animals  
as  8handsome men0 7wong bagus74 ,when  
after harvest the unhusked rice is to   
be brought into the barn1 the barn is   
not called a barn but 8the dark         
store-house40 ,serious epidemics may not
 be mentioned by their true names2  thus
 smallpox is called the 8pretty girl0   
7lara bagus74 ,the ,javanese are        
particularly careful to eschew certain  
common words at evening or night4  ,thus
 the snake is then called a 8tree-root02
 the venomous centipede is  referred to 

as the 8red ant02 oil is spoken of as   
8water02 and so forth4  ,and when leaves
 and herbs are being gathered for use in
 medicine they are  regularly designated
 by other than their ordinary           
names47#aecc7    7,m#bej7 ,the ,alfoors 
or ,toradjas of ,poso1 in ,celebes1 are 
forbidden by  custom to speak the       
ordinary language when they are at work 
in the  harvest-field4 ,at such times   
they employ a secret language which is  
said  to agree with the ordinary one    
only in this1 that in it some things are
  designated by words usually applied in
 a different sense1 or by  descriptive  
phrases or circumlocutions4 ,thus       
instead of 8run0 they say  8limp02      
instead of 8hand0 they say 8that with   
which one reaches02 instead  of 8foot0  
they say 8that with which one limps02   
and instead of 8ear0 they  say 8that    
with which one hears40 ,again1 in the   
field-speech 8to drink0  becomes 8to    
thrust forward the mouth02 8to pass by0 
is expressed by 8to  nod with the head02

 a gun is 8a fire-producer02 and wood is
 8that which is  carried on the         
shoulder40 ,the writer who reports the  
custom was formerly  of opinion that    
this secret language was designed to    
avoid attracting the  attention of evil 
spirits to the ripe rice2 but further   
enquiry has  satisfied him that the real
 reason for adopting it is a wish not to
  frighten the soul of the rice by      
revealing to it the alarming truth that 
it is about to be cut1 carried home1    
boiled1 and eaten4 ,it is just the      
words referring to these actions1 he    
tells us1 which are especially  tabooed 
and replaced by others4 ,beginning with 
a rule of avoiding a  certain number of 
common words1 the custom has grown among
 people of the  ,malay stock till it has
 produced a complete language for use in
 the  fields4 ,in ,minahassa also this  
secret field-speech consists in part of 
phrases or circumlocutions1 of which    
many are said to be very                
poetical47#aecd7 ,but it is not only on 

the harvest field that the ,toradja     
resorts to the use of a secret language 
from superstitious motives4 ,in the     
great primaeval forest he feels ill at  
ease1 for well he knows the  choleric   
temper of the spirits who inhabit the   
giant trees of the wood1  and that were 
he to excite their wrath they would     
assuredly pay him out in  one way or    
other1 it might be by carrying off his  
soul and so making him  ill1 it might be
 by crushing him flat under a falling   
tree4 ,these touchy  beings particularly
 dislike to hear certain words          
pronounced1 and  accordingly on his way 
through the forest the ,toradja takes   
care to avoid  the offensive terms and  
to substitute others for them4 ,thus he 
will not  call a dog a dog1 but refers  
to it as 8the hairy one02 a buffalo is  
spoken  of as 8thick hide02 a cooking   
pot becomes 8that which is set down02   
the  hair of the head is alluded to as  
8betel02 goats and pigs are 8the folk   
under the house02 a horse is 8long      

nose02 and deer are 8denizens of the    
fell40 ,if he is rash or careless enough
 to utter a forbidden word in the       
forest1 a short-tempered tree-spirit    
will fetch him such a bang on the  head 
that the blood will spout from his nose 
and mouth47#aece7 ,again1 when  the     
weather is fine and the ,toradja wishes 
it to continue so1 he is  careful not to
 utter the word 8rain10 for if he did so
 the rain would  fancy he was called for
 and would obligingly present himself4  
,indeed1 in  the district of ,pakambia1 
which is frequently visited by heavy    
storms1 the  word 8rain0 may not be     
mentioned throughout the year lest it   
should  provoke a tempest2 the          
unmentionable thing is there delicately 
alluded to  as 8tree-blossoms407#aecf7  
7,m#bea7 ,when a ,bugineese or ,macassar
 man is at sea and sailing past a place 
which he believes to be haunted by evil 
spirits1 he keeps as quiet as he  can2  
but if he is obliged to speak he        
designates common things and  actions1  

such as water1 wind1 fire1 cooking1     
eating1 the rice-pot1 and so  forth1 by 
peculiar terms which are neither        
,bugineese nor ,macassar1 and  therefore
 cannot be understood by the evil       
spirits1 whose knowledge of  languages  
is limited to these two tongues4        
,however1 according to another  and     
later account given by the same         
authority1 it appears that many of the  
substituted terms are merely figurative 
expressions or descriptive phrases      
borrowed from the ordinary language4    
,thus the word for water is replaced  by
 a rare word meaning 8rain02 a rice-pot 
is called a 8black man02 boiled  rice is
 8one who is eaten02 a fish is a        
8tree-leaf02 a fowl is 8one who  lives  
in a poultry hatch02 and an ape is a    
8tree-dweller407#aecg7 ,natives  of the 
island of ,saleyer1 which lies off the  
south coast of ,celebes1 will  not      
mention the name of their island when   
they are making a certain  sea-passage2 
and in sailing they will never speak of 

a fair wind by its  proper name4 ,the   
reason in both cases is a fear of       
disturbing the evil  spirits47#aech7    
,when natives of the ,sapoodi           
,archipelago1 to the north-east  of     
,java1 are at sea they will never say   
that they are near the island of        
,sapoodi1 for if they did so they would 
be carried away from it by a head  wind 
or by some other mishap47#aeci7 ,when   
,galelareese sailors are crossing  over 
to a land that is some way off1 say one 
or two days' sail1 they do  not remark  
on any vessels that may heave in sight  
or any birds that may  fly past2 for    
they believe that were they to do so    
they would be driven  out of their      
course and not reach the land they are  
making for4 ,moreover1  they may not    
mention their own ship1 or any part of  
it4 ,if they have to  speak of the bow1 
for example1 they say 8the beak of the  
bird02 starboard  is named 8sword10 and 
larboard 8shield407#aedj7 ,the          
inhabitants of ,ternate  and of the     

,sangi ,islands deem it very dangerous  
to point at distant  objects or to name 
them while they are at sea4 ,once while 
sailing with a  crew of ,ternate men a  
,european asked one of them the name of 
certain small  islands which they had   
passed4 ,the man had been talkative     
before1 but the  question reduced him to
 silence4 8,sir10 he said1 8that is a   
great taboo2  if ,i told you we should  
at once have wind and tide against us1  
and perhaps  suffer a great calamity4   
,as soon as we come to anchor ,i will   
tell you the  name of the islands40 ,the
 ,sangi ,islanders have1 besides the    
ordinary  language1 an ancient one which
 is only partly understood by some of   
the  people4 ,this old language is often
 used by them at sea1 as well as in     
popular songs and certain heathen       
rites47#aeda7 ,the reason for resorting 
to  it on shipboard is to hinder the    
evil spirits from overhearing and so    
frustrating the plans of the            
voyagers47#aedb7 ,the ,nufoors of ,dutch

 ,new  ,guinea believe that if they were
 to mention the name of an island to    
which  the bow of their vessel was      
pointing1 they would be met by storm1   
rain1 or  mist which would drive them   
from their course47#aedc7    7,m#beb7   
,in some parts of ,sunda it is taboo or 
forbidden to call a goat a  goat2 it    
must be called a 8deer under the house40
 ,a tiger may not be  spoken of as a    
tiger2 he must be referred to as 8the   
supple one10 8the one  there10 8the     
honourable10 8the whiskered one10 and so
 on4 ,neither a wild  boar nor a mouse  
may be mentioned by its proper name2 a  
boar must be  called 8the beautiful one0
 7masculine7 and the mouse 8the         
beautiful one0  7feminine74 ,when the   
people are asked what would be the      
consequence of  breaking a taboo1 they  
generally say that the person or thing  
would suffer  for it1 either by meeting 
with a mishap or by falling ill4 ,but   
some say  they do not so much fear a    
misfortune as experience an indefinite  

feeling1  half fear1 half reverence1    
towards an institution of their         
forefathers4  ,others can assign no     
reason for observing the taboos1 and cut
 enquiry  short by saying that 8,it is  
so because it is so407#aedd7 ,when the  
,kenyahs  of ,borneo are about to poison
 the fish of a section of the river with
 the  tuba root1 they always speak of   
the matter as little as possible and use
  the most indirect and fanciful modes  
of expression4 ,thus they will say1     
8,there are many leaves fallen here10   
meaning that there are many fish in  the
 river4 ,and they will not breathe the  
name of the tuba root2 if they  must    
refer to it1 they call it pakat abong1  
where abong is the name of  a           
strong-smelling root something like     
tuba1 and pakat means 8to agree  upon02 
so that pakat abong signifies 8what we  
have agreed to call  abong40 ,this      
concealment of the truth deceives all   
the bats1 birds1 and  insects1 which    
might otherwise overhear the talk of the

 men and inform the  fish of the        
deep-laid plot against them47#aede7     
,these ,kenyahs also fear the  crocodile
 and do not like to mention it by name1 
especially if one be in  sight2 they    
refer to the beast as 8the old          
grandfather407#aedf7 ,when  small-pox   
invades a village of the ,sakarang      
,dyaks in ,borneo1 the people  desert   
the place and take refuge in the jungle4
 ,in the daytime they do not  dare to   
stir or to speak above a whisper1 lest  
the spirits should see or  hear them4   
,they do not call the small-pox by its  
proper name1 but speak of  it as 8jungle
 leaves0 or 8fruit0 or 8the chief10 and 
ask the sufferer1  8,has he left you80  
and the question is put in a whisper    
lest the spirit  should hear47#aedg7    
,natives of the ,philippines were       
formerly prohibited  from speaking of   
the chase in the house of a fisherman   
and from speaking  of fishing in the    
house of a hunter2 journeying by land   
they might not  talk of marine matters1 

and sailing on the sea they might not   
talk of  terrestrial matters47#aedh7    
7,m#bec7 ,when we survey the instances  
of this superstition which have now     
been enumerated1 we can hardly fail to  
be struck by the number of cases in     
which a fear of spirits1 or of other    
beings regarded as spiritual and        
intelligent1 is assigned as the reason  
for abstaining in certain  circumstances
 from the use of certain words47#aedi7  
,the speaker imagines  himself to be    
overheard and understood by spirits1 or 
animals1 or other  beings whom his fancy
 endows with human intelligence2 and    
hence he avoids  certain words and      
substitutes others in their stead1      
either from a desire  to soothe and     
propitiate these beings by speaking well
 of them1 or from a  dread that they may
 understand his speech and know what he 
is about1 when  he happens to be engaged
 in that which1 if they knew of it1     
would excite  their anger or their fear4
 ,hence the substituted terms fall into 

two  classes according as they are      
complimentary or enigmatic2 and these   
expressions are employed1 according to  
circumstances1 for different and  even  
opposite reasons1 the complimentary     
because they will be understood  and    
appreciated1 and the enigmatic because  
they will not4 ,we can now see  why     
persons engaged in occupations like     
fishing1 fowling1 hunting1 mining1      
reaping1 and sailing the sea1 should    
abstain from the use of the common      
language and veil their meaning in      
strange words and dark phrases4 ,for    
they have this in common that all of    
them are encroaching on the domain of   
the elemental beings1 the creatures who1
 whether visible or invisible1  whether 
clothed in fur or scales or feathers1   
whether manifesting  themselves in tree 
or stone or running stream or breaking  
wave1 or  hovering unseen in the air1   
may be thought to have the first right  
to  those regions of earth and sea and  
sky into which man intrudes only to     

plunder and destroy4 ,thus deeply imbued
 with a sense of the all-pervading  life
 and intelligence of nature1 man at a   
certain stage of his  intellectual      
development cannot but be visited with  
fear or compunction1  whether he is     
killing wild fowl among the stormy      
,hebrides1 or snaring  doves in the     
sultry thickets of the ,malay           
,peninsula2 whether he is hunting  the  
bear in ,lapland snows1 or the tiger in 
,indian jungles1 or hauling in  the     
dripping net1 laden with silvery        
herring1 on the coast of ,scotland2     
whether he is searching for the camphor 
crystals in the shade of the  tropical  
forest1 or extracting the red gold from 
the darksome mine1 or  laying low with a
 sweep of his sickle the yellow ears on 
the harvest  field4 ,in all these his   
depredations on nature1 man's first     
endeavour  apparently is by quietness   
and silence to escape the notice of the 
beings  whom he dreads2 but if that     
cannot be1 he puts the best face he can 

on the  matter by dissembling his foul  
designs under a fair exterior1 by       
flattering the creatures whom he        
proposes to betray1 and by so guarding  
his lips1 that1 though his dark         
ambiguous words are understood well     
enough  by his fellows1 they are wholly 
unintelligible to his victims4 ,he      
pretends  to be what he is not1 and to  
be doing something quite different from 
the  real business in hand4 ,he is not1 
for example1 a fowler catching pigeons  
in the forest2 he is a ,magic ,prince or
 ,king ,solomon himself7#aeej7 inviting 
fair princesses into his palace tower or
 ivory hall4 ,such childish  pretences  
suffice to cheat the guileless creatures
 whom the savage intends  to rob or     
kill1 perhaps they even impose to some  
extent upon himself2 for  we can hardly 
dissever them wholly from those forms of
 sympathetic magic  in which primitive  
man seeks to effect his purpose by      
imitating the thing  he desires to      
produce1 or even by assimilating himself

 to it4 ,it is hard  indeed for us to   
realise the mental state of a ,malay    
wizard masquerading  before wild pigeons
 in the character of ,king ,solomon2 yet
 perhaps the  make-believe of children  
and of the stage1 where we see the      
players daily  forgetting their real    
selves in their passionate impersonation
 of the  shadowy realm of fancy1 may    
afford us some glimpse into the workings
 of  that instinct of imitation or      
mimicry which is deeply implanted in the
  constitution of the human mind4       
,,chapter ,,vii4 ,,our ,,debt ,,to ,,the
 ,,savage4      7,m#bed7 ,it would be   
easy to extend the list of royal and    
priestly taboos1  but the instances     
collected in the preceding pages may    
suffice as  specimens4 ,to conclude this
 part of our subject it only remains to 
state  summarily the general conclusions
 to which our enquiries have thus far   
conducted us4 ,we have seen that in     
savage or barbarous society there are   
often found men to whom the superstition

 of their fellows ascribes a            
controlling influence over the general  
course of nature4 ,such men are         
accordingly adored and treated as gods4 
,whether these human divinities  also   
hold temporal sway over the lives and   
fortunes of their adorers1 or  whether  
their functions are purely spiritual and
 supernatural1 in other  words1 whether 
they are kings as well as gods or only  
the latter1 is a  distinction which     
hardly concerns us here4 ,their supposed
 divinity is the  essential fact with   
which we have to deal4 ,in virtue of it 
they are a  pledge and guarantee to     
their worshippers of the continuance and
 orderly  succession of those physical  
phenomena upon which mankind depends for
  subsistence4 ,naturally1 therefore1   
the life and health of such a god-man   
are matters of anxious concern to the   
people whose welfare and even  existence
 are bound up with his2 naturally he is 
constrained by them to  conform to such 
rules as the wit of early man has       

devised for averting the  ills to which 
flesh is heir1 including the last ill1  
death4 ,these rules1  as an examination 
of them has shewn1 are nothing but the  
maxims with  which1 on the primitive    
view1 every man of common prudence must 
comply if  he would live long in the    
land4 ,but while in the case of ordinary
 men the  observance of the rules is    
left to the choice of the individual1 in
 the  case of the god-man it is enforced
 under penalty of dismissal from his    
high station1 or even of death4 ,for his
 worshippers have far too great a  stake
 in his life to allow him to play fast  
and loose with it4 ,therefore  all the  
quaint superstitions1 the old-world     
maxims1 the venerable saws  which the   
ingenuity of savage philosophers        
elaborated long ago1 and which  old     
women at chimney corners still impart as
 treasures of great price to  their     
descendants gathered round the cottage  
fire on winter evenings--all  these     
antique fancies clustered1 all these    

cobwebs of the brain were spun  about   
the path of the old king1 the human god1
 who1 immeshed in them like  a fly in   
the toils of a spider1 could hardly stir
 a limb for the threads  of custom1     
8light as air but strong as links of    
iron10 that crossing and  recrossing    
each other in an endless maze bound him 
fast within a network  of observances   
from which death or deposition alone    
could release him4    7,m#bee7 ,thus to 
students of the past the life of the old
 kings and priests  teems with          
instruction4 ,in it was summed up all   
that passed for wisdom  when the world  
was young4 ,it was the perfect pattern  
after which every man  strove to shape  
his life2 a faultless model constructed 
with rigorous  accuracy upon the lines  
laid down by a barbarous philosophy4    
,crude and  false as that philosophy may
 seem to us1 it would be unjust to deny 
it the  merit of logical consistency4   
,starting from a conception of the vital
  principle as a tiny being or soul     

existing in1 but distinct and separable 
from1 the living being1 it deduces for  
the practical guidance of life a  system
 of rules which in general hangs well   
together and forms a fairly  complete   
and harmonious whole47#aeea7 ,the       
flaw--and it is a fatal one--of the     
system lies not in its reasoning1 but in
 its premises2 in its conception  of the
 nature of life1 not in any irrelevancy 
of the conclusions which it  draws from 
that conception4 ,but to stigmatise     
these premises as ridiculous  because we
 can easily detect their falseness1     
would be ungrateful as well  as         
unphilosophical4 ,we stand upon the     
foundation reared by the generations    
that have gone before1 and we can but   
dimly realise the painful and  prolonged
 efforts which it has cost humanity to  
struggle up to the point1  no very      
exalted one after all1 which we have    
reached4 ,our gratitude is due  to the  
nameless and forgotten toilers1 whose   
patient thought and active  exertions   

have largely made us what we are4 ,the  
amount of new knowledge  which one age1 
certainly which one man1 can add to the 
common store is  small1 and it argues   
stupidity or dishonesty1 besides        
ingratitude1 to  ignore the heap while  
vaunting the few grains which it may    
have been our  privilege to add to it4  
,there is indeed little danger at       
present of  undervaluing the            
contributions which modern times and    
even classical  antiquity have made to  
the general advancement of our race4    
,but when we  pass these limits1 the    
case is different4 ,contempt and        
ridicule or  abhorrence and denunciation
 are too often the only recognition     
vouchsafed  to the savage and his ways4 
,yet of the benefactors whom we are     
bound  thankfully to commemorate1 many1 
perhaps most1 were savages4 ,for when   
all  is said and done our resemblances  
to the savage are still far more        
numerous than our differences from him2 
and what we have in common with  him1   

and deliberately retain as true and     
useful1 we owe to our savage            
forefathers who slowly acquired by      
experience and transmitted to us by     
inheritance those seemingly fundamental 
ideas which we are apt to regard  as    
original and intuitive4 ,we are like    
heirs to a fortune which has been       
handed down for so many ages that the   
memory of those who built it up is      
lost1 and its possessors for the time   
being regard it as having been an       
original and unalterable possession of  
their race since the beginning of  the  
world4 ,but reflection and enquiry      
should satisfy us that to our           
predecessors we are indebted for much of
 what we thought most our own1 and  that
 their errors were not wilful           
extravagances or the ravings of         
insanity1 but simply hypotheses1        
justifiable as such at the time when    
they  were propounded1 but which a      
fuller experience has proved to be      
inadequate4 ,it is only by the          

successive testing of hypotheses and    
rejection of the false that truth is at 
last elicited4 ,after all1 what we  call
 truth is only the hypothesis which is  
found to work best4 ,therefore  in      
reviewing the opinions and practices of 
ruder ages and races we shall  do well  
to look with leniency upon their errors 
as inevitable slips made  in the search 
for truth1 and to give them the benefit 
of that indulgence  which we ourselves  
may one day stand in need of2 cum       
excusatione itaque  veteres audiendi    
sunt4          ,note4 ,not ,to ,step    
,over ,persons ,and ,things47#aeeb7     
,the superstition that harm is done to a
 person or thing by stepping over  him  
or it is very widely spread4 ,thus the  
,galelareese think that if a man  steps 
over your fishing-rod or your arrow1 the
 fish will not bite when you  fish with 
that rod1 and the game will not be hit  
by that arrow when you  shoot it4 ,they 
say it is as if the implements merely   
skimmed past the fish  or the           

game47#aeec7 ,similarly1 if a ,highland 
sportsman saw a person  stepping over   
his gun or fishing-rod1 he presumed but 
little on that day's  diversion47#aeed7 
,when a ,dacota had bad luck in hunting1
 he would say that  a woman had been    
stepping over some part of the animal   
which he  revered47#aeee7 ,amongst many 
,south ,african tribes it is considered 
highly  improper to step over a sleeper2
 if a wife steps over her husband he    
cannot hit his enemy in war2 if she     
steps over his assegais1 they are from  
that time useless1 and are given to boys
 to play with47#aeef7 ,the ,baganda     
think that if a woman steps over a man's
 weapons1 they will not aim  straight   
and will not kill1 unless they have been
 first purified47#aeeg7  ,the ,nandi of 
,british ,east ,africa hold that to step
 over a snare or trap is  to court death
 and must be avoided at all risks2      
further1 they are of  opinion that if a 
man were to step over a pot1 he would   
fall to pieces  whenever the pot were   

broken47#aeeh7 ,the people of the ,lower
 ,congo deem  that to step over a       
person's body or legs will cause        
ill-luck to that  person and they are   
careful not to do so1 especially in     
passing men who  are holding a palaver4 
,at such times a passer-by will shuffle 
his feet  along the ground without      
lifting them in order that he may not be
 charged  with bringing bad luck on any 
one47#aeei7 ,on the other hand among the
  ,wajagga of ,east ,africa             
grandchildren leap over the corpse of   
their  grandfather1 when it is laid out1
 expressing a wish that they may live to
  be as old as he47#aefj7 ,in ,laos     
hunters are careful never to step over  
their weapons47#aefa7 ,the ,tepehuanes  
of ,mexico believe that if anybody      
steps over them1 they will not be able  
to kill another deer in their           
lives47#aefb7 ,some of the ,australian  
aborigines are seriously alarmed if a   
woman steps over them as they lie asleep
 on the ground47#aefc7 ,in the  tribes  

about ,maryborough in ,queensland1 if a 
woman steps over anything  that belongs 
to a man he will throw it away47#aefd7  
,in ,new ,caledonia it is  thought to   
endanger a canoe if a woman steps over  
the cable47#aefe7  ,everything that a   
,samoyed woman steps over becomes       
unclean and must be  fumigated47#aeff7  
,malagasy porters believe that if a     
woman strides over  their poles1 the    
skin will certainly peel off the        
shoulders of the bearers  when next they
 take up the burden47#aefg7 ,the        
,cherokees fancy that to step  over a   
vine causes it to wither and bear no    
fruit47#aefh7 ,the ,ba-,pendi and       
,ba-thonga of ,south ,africa think that 
if a woman steps over a man's legs1     
they will swell and he will not be able 
to run47#aefi7 ,according to the  ,south
 ,slavonians1 the most serious maladies 
may be communicated to a  person by     
stepping over him1 but they can         
afterwards be cured by stepping  over   
him in the reverse direction47#aegj7    

,the belief that to step over a  child  
hinders it from growing is found in     
,france1 ,belgium1 ,germany1  ,austria1 
and ,syria2 in ,syria1 ,germany1 and    
,bohemia the mischief can be  remedied  
by stepping over the child in the       
opposite direction47#aega7              
,,index4      ,abdication of kings in   
favour of their infant children1 #ai1   
#bj    ,abduction of souls by demons1   
#eh sqq4    ,abipones1 the1 #cbh1 #cej2 
changes in their language1 #cfj         
,abnormal mental states accounted       
inspiration1 #bdh    ,abortion1         
superstition as to woman who has        
procured1 #aec    ,absence and recall of
 the soul1 #cj sqq4    ,achilles1 #bfa  
,acts1 tabooed1 #aja sqq4    ,adivi or  
forest ,gollas1 the1 #adi    ,aetolians1
 the1 #caa    ,africa1 fetish kings in  
,west1 #bb sqq42    names of animals and
 things tabooed in1 #djj sq4            
,agutainos1 the1 #add    ,air1          
prohibition to be uncovered in the open1
 #c1 #ad    ,akamba1 the1 #bjd          

,akikuyu1 the1 #age1 #bjd1 #bhf2        
auricular confession among the1 #bad    
,albanians of the ,caucasus1 #cdi       
,alberti1 ,l41 #bbj    ,alcmena and     
,hercules1 #bih sq4    ,alfoors of      
,celebes1 #cc2    of ,minahassa1 #fc sq4
    ,amboyna1 #hg1 #aje    ,amenophis   
,,iii41 his birth represented on the    
monuments1 #bh    ,american ,indians1   
their fear of naming the dead1 #cea sqq4
    ,ammon1 ,hanun1 ,king of1 #bgc      
,amoy1 #ei    ,amulets1 knots used as1  
#cjf sqq42    rings as1 #cad sqq4       
,ancestors1 names of1 bestowed on their 
reincarnations1 #cfh sq42    reborn in  
their descendants1 #cfh sq4             
,ancestral spirits1 cause sickness1 #ec2
    sacrifices to1 #ajd    ,andaman     
,islanders1 #ahc n4    ,andania1        
mysteries of1 #bbg n4    ,angakok1      
,esquimaux wizard or sorcerer1 #baa1    
#bab    ,angoni1 the1 #agd    ,animals  
injured through their shadows1 #ha sq42 
propitiation of spirits of slain1 #aij1 
#bjd sq42    atonement for slain1 #bjg2 

dangerous1 not called by their proper   
names1 #cif sqq42    thought to         
understand human speech1 #cih sq41 #djj 
,animism passing into religion1 #bac    
,anklets as amulets1 #cae    ,annamites1
 the1 #bce    ,anointment of priests at 
installation1 #ad    ,antambahoaka1 the1
 #baf    ,ants1 bites of1 used in       
purificatory ceremony1 #aje    ,apaches1
 the1 #ahb1 #ahd1 #cbe1 #cbh    ,apollo1
 purification of1 #bbc n4#a             
,apuleius1 #bgj    ,arab mode of cursing
 an enemy1 #cab    ,arabs of ,moab1     
#bgc1 #bhj    ,araucanians1 the1 #ig1   
#cbd    ,ares1 men sacred to1 #aaa      
,arikaras1 the1 #afa    ,aristeas of    
,proconnesus1 #cd    ,army under arms1  
prohibition to see1 #ac    ,arrows to   
keep off death1 #ca    ,aru ,islands1   
#cg1 #bgf    ,arunta1 their belief as to
 the ghosts of the slain1 #agg sq42     
ceremonies at the end of mourning among 
the1 #cgc sq4    ,arval ,brothers1 #bbf 
,aryans1 the primitive1 their theory of 
personal names1 #cai    ,ashes strewn on

 the head1 #aab    ,ash-tree1 parings of
 nails buried under an1 #bgf    ,assam1 
taboos observed by headmen in1 #aa2     
hill tribes of1 #cbc    ,astarte at     
,hierapolis1 #bhf    ,aston1 ,w4 ,g41 #b
 n4#b    ,astrolabe ,bay1 #bhi          
,athens1 kings at1 #ba sq42    ritual of
 cursing at1 #ge    ,atonement for slain
 animals1 #bjg    ,attiuoindarons1 the1 
#cff    ,atua1 ancestral spirit1 #acd1  
#bfe    ,augur's staff at ,rome1 #cac   
,auricular confession1 #bad             
,aurohuaca ,indians1 #bae    ,australian
 aborigines2    their conception of the 
soul1 #bg2    personal names kept secret
 among the1 #cbj sqq42    their fear of 
naming the dead1 #cdi sqq4    ,aversion 
of spirits and fairies to iron1 #bbi1   
#bcb sq4    ,avoidance of common words  
to deceive spirits or other beings1 #daf
 sqq4    ,aymara ,indians1 the1 #ig     
,aztecs1 the1 #bdi2    their priests1   
#bei    ,babylonian witches and wizards1
 #cjb    ,bad ,country1 the1 #aji       
,badham1 ,dr41 #aef n4    ,baduwis1 the1

 of ,java1 #aae sq41 #bcb    ,bag1 souls
 collected in a1 #fc sq4    ,baganda1   
the1 #gh1 #hg    ---- fishermen1 taboos 
observed by1 #aid sq4 ,see also ,uganda 
,bagba1 a fetish1 #e    ,bageshu1 the1  
#agd    ,bagobos1 the1 #ca1 #cae1 #cbc  
,bahima1 the1 #ahc n42    names of their
 dead kings not mentioned1 #cge         
,bahnars of ,cochin-,china1 #eb1 #eh    
,baking1 continence observed at1 #bja   
,balder1 ,norse god1 #cje n4#a          
,ba-,lua1 the1 #ccj    ,banana-trees1   
fruit-bearing1 hair deposited under1    
#bhf    ,bandages to prevent the escape 
of the soul1 #cb1 #ga    ,bangala1 the1 
#aie sq41 #ccj    ,bangkok1 #ij         
,baoules1 the1 #gj    ,ba-,pedi1 the1   
#ada1 #aec1 #afc1 #bjb    ,baron1 ,r41  
#chj    ,baronga1 the1 #bgb             
,basagala1 the1 #cfa    ,basket1 souls  
gathered into a1 #gb    ,bastian1 ,a41  
#beb1 #bec    ,basutos1 burial custom of
 the1 #ajg2    purification of warriors 
among the1 #agb    ,bathing 7washing7 as
 a ceremonial purification1 #ada1 #adb1 

#aej1 #aec1 #afh1              #afi1    
#agb1 #agc1 #age1 #agi1 #ahc1 #aib1     
#aih1 #bai1 #bbj1 #bbb1 #bhe1           
#bhf    ,ba-,thonga1 the1 #ada1 #aed1   
#afc1 #bjb    ,battas or ,bataks of     
,sumatra1 #cd1 #de1 #df1 #fe1 #aaf1 #bif
    ,bavili1 the1 #gh    ,bawenda1 the1 
#bdc    ,bayazid1 the ,sultan1 and his  
soul1 #ej    ,beans1 prohibition to     
touch or name1 #ac sq4    ,bear1 the    
polar1 taboos concerning1 #bji2         
customs observed by ,lapps after killing
 a1 #bba    ,bears not to be called by  
their proper names1 #cig sq41 #cii1 #djb
    ,bechuanas1 purification of         
manslayers among the1 #agb sq41 #agd    
,bed1 feet of1 smeared with mud1 #ad2   
prohibition to sleep in a1 #aid    ,beef
 and milk not to be eaten at the same   
meal1 #bib    ,beer1 continence observed
 at brewing1 #bjj    ,bells as          
talismans1 #bce    ,benin1 kings of1    
#abc1 #bdc    ,bentley1 ,r41 #cc n4#c   
,besisis1 the1 #hg    ,beveridge1 ,p41  
#cfc sq4    ,bird1 soul conceived as a1 

#cc sqq4    ,birds1 ghosts of slain as1 
#agg sq42    cause headache through     
clipped hair1 #bgj sq41 #bhb    ,birth  
from a golden image1 pretence of1 #aac2 
premature1 #bac4 ,see ,miscarriage      
,bismarck ,archipelago1 #abh    ,bites  
of ants used as purificatory ceremony1  
#aje    ,blackening faces of warriors1  
#afc2    of manslayers1 #afi1 #agh1 #aha
    ,blackfoot ,indians1 #aei n4        
,black ,mountain of southern ,france1   
#db    ---- ox or black ram in magic1   
#aed    ,bladders1 annual festival of1  
among the ,esquimaux1 #bjf sq41 #bbh    
8,blessers0 or sacred kings1 #abe n4    
,blood put on doorposts1 #ae2    of     
slain1 supposed effect of it on the     
slayer1 #afi2    smeared on person as a 
purification1 #ajd1 #aae1 #bai2    drawn
 from bodies of manslayers1 #agf1 #ahj2 
tabooed1 #bci sqq42    not eaten1 #bdj  
sq42    soul in the1 #bdj1 #bda1 #bdg1  
#bej2    of game poured out1 #bda2      
royal1 not to be shed on the ground1    
#bda sqq42    unwillingness to shed1    

#bdc1 #bdf sq42    received on bodies of
 kinsfolk1 #bdd sq42    drops of1       
effaced1 #bde sq42    horror of1 #bde2  
of chief sacred1 #bdh2    of women1     
dread of1 #bej sq4    ---- of           
childbirth1 supposed dangerous infection
 of1 #aeb sqq42    received on heads of 
friends or slaves1 #bde    ----         
-lickers1 #bdf    ,blowing upon knots1  
as a charm1 #cjb1 #cjd                  
,boa-constrictor1 purification of man   
who has killed a1 #bba sq4    ,boars1   
wild1 not to be called by their proper  
names1 #daa1 #dae    ,boas1 ,dr4 ,franz1
 #baj sqq41 #bad    ,bodia or ,bodio1 a 
,west ,african pontiff or fetish king1  
#ad sq41 #bc    ,bodies1 souls          
transferred to other1 #di    ,bodos1    
the1 of ,assam1 #bhe    ,boiled flesh   
tabooed1 #ahe    ,bolang ,mongondo1 a   
district in ,celebes1 #ec1 #bgi1 #cda   
,bonds1 no man in bonds allowed in      
priest's house1 #ad    ,bones of human  
bodies which have been eaten1 special   
treatment of1 #ahi              sq42    

of the dead1 their treatment after the  
decay of the flesh1 #cgb n4#e2    of    
dead disinterred and scraped1 #cgc n4   
,boobies1 the1 #h sq4    ,born again1   
pretence of being1 #aac    ,bornu1      
,sultan of1 #abj    ,bororos1 the1 #cd1 
#cf    ,bourke1 ,captain ,j4 ,g41 #ahd  
,box1 strayed soul caught in1 #de1 #gj1 
#gf    ,bracelets as amulets1 #cae      
,brahman student1 his cut hair and      
nails1 #bgg    ,brahmans1 their common  
and secret names1 #cbb    ,branches used
 in exorcism1 #aji    ,breath of chief  
sacred1 #acf1 #bef    ,breathing on a   
person as a mode of purification1 #adi  
,brewing1 continence observed at1 #bjj1 
#bja sq4    ,bribri ,indians1 their     
ideas as to the uncleanness of women1   
#adg1 #adi    ,bride and bridegrooms1   
all knots on their garments unloosed1   
#bii sq4    ,bronze employed in         
expiatory rites1 #bbf n4#f2    priests  
to be shaved with1 #bbf    ---- knife to
 cut priest's hair1 #ad    ,brother and 
sister not allowed to mention each      

other's names1 #cdd    ,brothers-in-law1
 their names not to be pronounced1 #cch1
 #cdb1 #cdc1 #cdd1 #cde    ,buddha1     
,footprint of1 #bge    ,building shadows
 into foundations1 #hi sq4    ,bukuru1  
unclean1 #adg    ,bulgarian building    
custom1 #hi    ,burghead1 #bcj          
,burial under a running stream1 #ae     
---- customs to prevent the escape of   
the soul1 #ea1 #eb    ,burials1 customs 
as to shadows at1 #hj sq4    ,burma1    
kings of1 #cge    ,burmese conception of
 the soul as a butterfly1 #ea sq4       
,burning cut hair and nails to prevent  
them being used in sorcery1 #bha        
sqq4    ,buryat shaman1 his mode of     
recovering lost souls1 #ef sq4          
,butterfly1 the soul as a1 #bi n4#a1 #ea
 sq4    ,cacongo1 ,king of1 #aae1 #aah  
,caffre customs at circumcision1 #aef   
sq4    ,caffres1 8women's speech0 among 
the1 #cce sq4    ,calabar1 fetish king  
at1 #bb sq4    ,calabashes1 souls shut  
up in1 #gb    ,calchaquis ,indians1 #ca 
,californian ,indians1 #ceb             

,cambodia1 kings of1 #cgf    ,camden1   
,w41 #fh    ,campbell1 ,j41 #chd        
,camphor1 special language employed by  
searchers for1 #dje sqq4    ,canelos    
,indians1 #ig    ,cannibalism at        
hair-cutting1 #bfd    ,cannibals1 taboos
 imposed on1 among the ,kwakiutl1 #ahh  
sqq4    ,canoe1 fish offered to1 #aie   
,canoes1 continence observed at         
building1 #bjb    ,captives killed and  
eaten1 #agi sq4    ,carayahis1 the1 #cdh
    ,caribou1 taboos concerning1 #bjh   
,caribs1 difference of language between 
men and women among the1 #cdh           
,caroline ,islands1 #be1 #aic1 #bij1    
#bic    ,caron's ,account of ,japan1 #d 
n4#b    ,carrier ,indians1 #bae1 #cfg   
,catat1 ,dr41 #ih    ,catlin1 ,g41 #ahb 
,cats with stumpy tails1 reason of1 #abh
 sq4    ,cattle1 continence observed for
 sake of1 #bjd2    protected against    
wolves by charms1 #cjg    ,caul-fat     
extracted by ,australian enemies1 #cjc  
8,cauld airn10 #bcc    ,cazembes1 the1  
#acb    ,celebes1 #cb1 #cc1 #ce2        

hooking souls in1 #cj    ,celibacy of   
holy milkmen1 #ae1 #af    ,ceremonial   
purity observed in war1 #aeg            
,ceremonies at the reception of         
strangers1 #ajb sqq42    at entering a  
strange land1 #aji sqq42                
purificatory1 on return from a journey1 
#aaa sqq42    observed after slaughter  
of panthers1 lions1 bears1 serpents1    
etc41 #bai                sqq42    at   
hair-cutting1 #bfd sqq4    ,cetchwayo1  
,king1 #cgg    ,chams1 the1 #bjb1 #big  
,change of language caused by taboo on  
the names of the dead1 #ceh sqq41       
#cge2    caused by taboo on names of    
chiefs and kings1 #cge1 #cgf sqq4       
---- of names to deceive ghosts1 #ced   
sqq4    ,charms to facilitate           
childbirth1 #bie sq4    ,chastity4 ,see 
,continence    ,chegilla1 taboo1 #acg   
,cheremiss1 the1 #cia    ,cherokee      
sorcery with spittle1 #bhg sq4          
,chiefs1 foods tabooed to1 #bia1 #bib2  
names of1 tabooed1 #cgf sq41 #cgh sq41  
#cha1 #chb    ---- and kings tabooed1   

#aca sqq4    ---- sacred1 not allowed to
 leave their enclosures1 #abd2          
regarded as dangerous1 #ach    ,child   
and father1 supposed danger of          
resemblance between1 #hh sq4    ,child's
 nails bitten off1 #bfb    ,childbed1   
taboos imposed on women in1 #adg sqq4   
,childbirth1 precautions taken with     
mother at1 #cb1 #cc2    women tabooed   
at1 #adg sqq42    confession of sins as 
a means of expediting1 #baf sq42        
women after1 their hair shaved and      
burnt1 #bhd2    homoeopathic magic to   
facilitate1 #bie sqq42    knots untied  
at1 #bid1 #bif sq41 #big sq4            
,children1 young1 tabooed1 #bfb1 #bhc2  
parents named after their1 #cca sqq4    
,chiloe1 ,indians of1 #bhg1 #cbd        
,china1 custom at funerals in1 #hj2     
,emperor of1 #abe1 #cge sq4    ,chitom  
or ,chitomb1 a pontiff of ,congo1 #e    
sq41 #g    ,chittagong1 #big            
,choctaws1 the1 #aha    ,chuckchees1    
the1 #ceh    ,circumcision customs among
 the ,caffres1 #aef sq42    performed   

with flints1 not iron1 #bbg2    in      
,australia1 #bdd    ,circumlocutions    
adopted to avoid naming the dead1 #cej1 
#cea1 #ced1 #cee2    employed by        
reapers1 #dab    ,cities1 guardian      
deities of1 evoked by enemies1 #cia     
,clasping of hands forbidden1 #bih      
,clavie1 the1 at ,burghead1 #bbi sq4    
,cleanliness fostered by superstition1  
#acj2    personal1 observed in war1     
#aeg1 #aeh n4#a    ,clippings of hair1  
magic wrought through1 #bfh sqq41 #bge1 
#bgg1 #bgh sq4    ,clotaire1 #bei       
,clothes of sacred persons tabooed1 #aca
    ,cloths used to catch souls1 #df1   
#dg1 #dh1 #eb1 #ec1 #fd1 #fg1 #ge sq4   
,clotilde1 ,queen1 #bei    ,cobra1      
ceremonies after killing a1 #bbb sq4    
,coco-nut oil made by chaste women1 #bja
    ,codjour1 a priestly king1 #acb n4#a
    ,coins1 portraits of kings not      
stamped on1 #ih sq4    ,comanches1 the1 
#cfj    ,combing the hair forbidden1    
#ahg1 #bjc1 #bjh1 #bfd2    thought to   
cause storms1 #bga    ,combs of sacred  

persons1 #bef    ,common objects1 names 
of1 changed when they are the names of  
the dead1 #ceh              sqq41 #cge1 
or the names of chiefs and kings1 #cge1 
#cgf sqq4    ---- words tabooed1 #cib   
sqq4    ,concealment of miscarriage in  
childbed1 supposed effects of1 #aeb sqq4
    ,concealment of personal names from 
fear of magic1 #cbj sqq4                
,conciliating the spirits of the land1  
#aaj sq4    ,conduct1 standard of1      
shifted from natural to supernatural    
basis1 #bac              sq4            
,confession of sins1 #aad1 #aia1 #aie1  
#baa sq41 #bad sqq42    originally a    
magical ceremony1 #bag    ,connaught1   
kings of1 #aa sq4    ,consummation of   
marriage prevented by knots and locks1  
#bii sqq4    ,contagious magic1 #bdf1   
#bfh1 #bgb    ,continence enjoined on   
people during the rounds of sacred      
pontiff1 #e2    of ,zapotec priests1 #f2
    of priests1 #aei n4    ---- observed
 on eve of period of taboo1 #aa2    by  
those who have handled the dead1 #adb2  

during war1 #aeg1 #aeh n4#a1 #afa1 #afc1
 #afd1 #afe2    after victory1 #aff     
sqq41 #age1 #agh1 #agi1 #aha2    by     
cannibals1 #ahh2    by fishers and      
hunters1 #aia1 #aib1 #aic1 #aid1 #aie1  
#aif1 #aig1 #aih1 #bjg2    by workers in
 salt-pans1 #bjj2    at brewing beer1   
wine1 and poison1 #bjj sq41 #bja sq42   
at baking1 #bja2    at making coco-nut  
oil1 #bja2    at building canoes1 #bjb2 
at house-building1 #bjb2    at making or
 repairing dams1 #bjb2    on trading    
voyages1 #bjc2    after festivals1 #bjd2
    on journeys1 #bjd2    while cattle  
are at pasture1 #bjd2    by lion-killers
 and bear-killers1 #bbj1 #bba2    before
 handling holy relics1 #bgb2    by      
tabooed men1 #bic    ,cooking1 taboos as
 to1 #adg sq41 #aef1 #afe1 #afi1 #agh1  
#ahe1 #aic1 #aid1 #aih1                 
#bji1 #bba1 #bef    ,coptic church1     
#bce1 #caj n4#e    ,cords1 knotted1 in  
magic1 #cjb1 #cjc sq4    ,corea1 clipped
 hair burned in1 #bhc    ---- kings of1 
#abe2    not to be touched with iron1   

#bbf    ,corpses1 knots not allowed     
about1 #caj    ,cousins1 male and       
female1 not allowed to mention each     
other's names1 #cdd    ,covenant1       
spittle used in making a1 #bij          
,covering up mirrors at a death1 #id sq4
    ,cow bewitched1 #ic    ,cowboy of   
the king of ,unyoro1 #aei n4    ,creek  
,indians1 the1 #aef2    their war       
customs1 #afa    ,crevaux1 ,j41 #aje    
,criminals shaved as a mode of          
purification1 #bhg    ,crocodiles not   
called by their proper names1 #djc1     
#daj1 #daa1 #dae sq4    ,crossing of    
legs forbidden1 #bie1 #bih sq4          
,crown1 imperial1 as palladium1 #d      
,crystals used in divination1 #ef       
,curr1 ,e4 ,m41 #cbj sq4    ,cursing at 
,athens1 ritual of1 #ge    ---- an      
enemy1 ,arab mode of1 #cab    ,curtains 
to conceal kings1 #abj sq4    ,cut hair 
and nails1 disposal of1 #bfg sqq4       
,cuts made in the body as a mode of     
expelling demons or ghosts1 #ajf sq42   
in bodies of manslayers1 #agd1 #agf1    

#ahj2    in bodies of slain1 #agf4 ,see 
also ,incisions    ,cutting the hair a  
purificatory ceremony1 #bhc sqq4        
,cynaetha1 people of1 #ahh    ,cyzicus1 
council chamber at1 #bcj    ,dacotas1   
the1 #aha    ,dahomey1 the ,king of1 #i2
    royal family of1 #bdc2    kings of1 
their 8strong names10 #cgd    ,dairi1   
the1 or ,mikado of ,japan1 #b1 #d       
,dairies1 sacred1 of the ,todas1 #ae    
sqq4    ,dairymen1 sacred1 of the       
,todas1 #ae sqq4    ,damaras1 the1 #bdg 
,dams1 continence at making or          
repairing1 #bjb    ,dance of king1 #abc2
    of successful head-hunters1 #aff    
,dances of victory1 #afi1 #agj1 #agh1   
#ahb    ,danger of being overshadowed by
 certain birds or people1 #hb sq42      
supposed1 of portraits and photographs1 
#if sqq42    supposed to attend contact 
with divine or sacred persons1 such as  
chiefs                and kings1 #acb1  
#ach    ,darfur1 #ha2    ,sultan of1    
#abj    ,dassera1 festival of the1 #caf 
,daughter-in-law1 her name not to be    

pronounced1 #cch    ,david and the ,king
 of ,moab1 #bgc    ,dawson1 ,j41 #cdg   
sq4    ,dead1 sacrifices to the1 #ae1   
#hh2    taboos on persons who have      
handled the1 #ach sqq42    souls of the 
dead all malignant1 #ade2    names of   
the dead tabooed1 #cdi sqq42    to name 
the dead a serious crime1 #ceb2    names
 of the dead not borne by the living1   
#ced2    reincarnation or resurrection  
of the dead in their namesakes1 #cfe    
sqq42    festivals of the1 #cfg1 #cga   
---- body1 prohibition to touch1 #ad    
,death1 natural1 of sacred king or      
priest1 supposed fatal consequences of1 
#f1 #g2    kept off by arrows1 #ca2     
mourners forbidden to sleep in house    
after a death1 #cg2    custom of        
covering up mirrors at a1 #id sq42      
from imagination1 #ace sqq4    ,debt of 
civilisation to savagery1 #dba sq4      
,defiled hands1 #agd4 ,see ,hands    ,de
 ,groot1 ,j4 ,j4 ,m41 #cij    ,demons1  
abduction of souls by1 #eh sqq42    of  
disease expelled by pungent spices1     

pricks1 and cuts1 #aje sq42    and      
ghosts averse to iron1 #bcb sqq4        
,devils1 abduction of souls by1 #eh sqq4
    ,dido1 her magical rites1 #cab      
,diet of kings and priests regulated1   
#bia sqq4    ,dieterich1 ,a41 #cfi n4#c 
,difference of language between husbands
 and wives1 #cdg sq42    between men and
 women1 #cdh sq4    ,diminution of      
shadow regarded with apprehension1 #hf  
sq4    ,dio ,chrysostom1 on fame as a   
shadow1 #hf sq4    ,diodorus ,siculus1  
#ab sq4    ,dionysus in the city1       
festival of1 #caf    ,disease1 demons   
of1 expelled by pungent spices1 pricks1 
and cuts1 #aje              sq4         
,disenchanting strangers1 various modes 
of1 #ajb sqq4    ,dishes1 effect of     
eating out of sacred1 #d2    of sacred  
persons tabooed1 #aca4 ,see ,vessels    
,disposal of cut hair and nails1 #bfg   
sqq4    ,divination by shoulder-blades  
of sheep1 #bbi    ,divinities1 human1   
bound by many rules1 #dai sq4           
,divorce of spiritual from temporal     

power1 #ag sqq4    ,dobrizhoffer1       
,father ,m41 #cbh1 #cfj    ,dog1        
prohibition to touch or name1 #ac       
,dogs1 bones of game kept from1 #bjf2   
unclean1 #bjf2    tigers called1 #djb   
,dolls or puppets employed for the      
restoration of souls to their bodies1   
#ec              sqq41 #fb sq4          
,doorposts1 blood put on1 #ae    ,doors 
opened to facilitate childbirth1 #bif1  
#big2    to facilitate death1 #cji      
,doubles1 spiritual1 of men and animals1
 #bh sq4    ,doutt1 ,e41 #cij           
,dreams1 absence of soul in1 #cf sqq42  
belief of savages in the reality of1 #cf
 sq42    omens drawn from1 #afa         
,drinking and eating1 taboos on1 #aaf   
sqq42    modes of drinking for tabooed  
persons1 #aag sqq41 #abj1 #adc1 #adf1   
#adg1                #adh1 #afj1 #ahb1  
#ahc1 #ahe1 #ahi1 #aig1 #aih1 #bef      
,drought supposed to be caused by a     
concealed miscarriage1 #aec sq4         
,dugong fishing1 taboos in connexion    
with1 #aib    ,dyaks1 the ,sea1 #cj2    

their modes of recalling the soul1 #dg  
sq41 #eb sq41 #ee sq41 #fj1 #fg2        
taboos observed by head-hunters among   
the1 #aff sq4    ,eagle1 soul in form   
of1 #cd    ---- -hunters1 taboos        
observed by1 #aih sq4    ,eagle-wood1   
special language employed by searchers  
for1 #djd    ,eating out of sacred      
vessels1 supposed effect of1 #d    ---- 
and drinking1 taboos on1 #aaf sqq42     
fear of being seen in the act of1 #aag  
sqq4    ,eggs offered to demons1 #aaj2  
reason for breaking shells of1 #abi sq4 
,egypt1 rules of life observed by       
ancient kings of1 #ab sq4    ,egyptian  
magicians1 their power of compelling the
 deities1 #chi sq4    ,egyptians1 the   
ancient1 their conception of the soul1  
#bh2    their practice as to souls of   
the dead1 #fh sq42    personal names    
among1 #cbb    ,elder brother1 his name 
not to be pronounced1 #cda              
,elder-tree1 cut hair and nails inserted
 in an1 #bge sq4    ,elephant-hunters1  
special language employed by1 #djd      

,eleusinian priests1 their names sacred1
 #chb sq4    ,elfin race averse to iron1
 #bcb sq4    ,emetic as mode of         
purification1 #age1 #bde2    pretended1 
in auricular confession1 #bad    ,emin  
,pasha1 #ajh    ,epidemics attributed to
 evil spirits1 #cj    ,epimenides1 the  
,cretan seer1 #ej n4#b    ,esquimaux1   
their conception of the soul1 #bg2      
their dread of being photographed1 #if2 
or ,inuit1 taboos observed by hunters   
among the1 #bje sq42    namesakes of the
 dead among the1 #cga    ,esthonians1   
the1 #da sq41 #bdj    ,ethical          
evolution1 #bah sq4    ---- precepts    
developed out of savage taboos1 #bad    
,ethiopia1 kings of1 #abd    ,euphemisms
 employed for certain animals1 #cig     
sqq42    for smallpox1 #djj1 #daj1 #daa1
 #daf    ,europe1 south-eastern1        
superstitions as to shadows in1 #hi sq4 
,evil eye1 the1 #aaf sq4                
,ewe-speaking peoples of the ,slave     
,coast1 #i2    rebirth of ancestors     
among the1 #cfi    ,execution1 peculiar 

modes of1 for members of royal families1
 #bda sqq4    ,executioners1 customs    
observed by1 #aga sq41 #ahj sq4         
,exorcising harmful influence of        
strangers1 #ajb sqq4    ,eye1 the evil1 
#aaf sq4    ,eyeos1 the1 #i    ,faces   
veiled to avert evil influences1 #abj   
sqq42    of warriors blackened1 #afc2   
of manslayers blackened1 #afi    ,fdy1  
taboo1 #cbg    ,fafnir and ,sigurd1 #cbd
    ,fairies averse to iron1 #bbi1 #bcb 
sq4    ,fasting1 custom of1 #aeg n4#b1  
#aei n41 #afa1 #afb1 #afc1 #ahb1 #ahc1  
#ahi1              #aih1 #aii    ,father
 and child1 supposed danger of          
resemblance between1 #hh sq4    ---- and
 mother1 their names not to be          
mentioned1 #ccg1 #cda    ---- in-law1   
his name not to be pronounced by his    
daughter-in-law1 #cce              sqq41
 #cdc1 #cde1 #cdf2    by his son-in-law1
 #cch1 #cci1 #cdj1 #cda1 #cdb1 #cdc1    
#cdd    ,fathers named after their      
children1 #cca sqq4    ,faunus1         
consultation of1 #cad    ,feast of      

,yams1 #abc    ,feathers worn by        
manslayers1 #ahj1 #ahf n4#a    ,feet1   
not to wet the1 #aei4 ,see also ,foot   
,fernando ,po1 taboos observed by the   
kings of1 #h sq41 #aae1 #abc1 #bia      
,festival of the ,dead among the        
,hurons1 #cfg    ,fetish or taboo rajah1
 #bd    ---- kings in ,west ,africa1 #bb
 sqq4    ,fever1 euphemism for1 #djj    
8,field speech10 a special jargon       
employed by reapers1 #daj sq41 #daa sq4 
,fiji1 catching away souls in1 #fi2     
,war ,king and ,sacred ,king in1 #ba2   
custom as to remains of food in1 #aag   
,fijian chief1 supposed effect of using 
his dishes or clothes1 #aca    ----     
conception of the soul1 #bi sq41 #ib    
---- custom of frightening away ghosts1 
#agj    ---- notion of absence of the   
soul in dreams1 #ci sq4    ,fingers cut 
off as a sacrifice1 #afa    ,finnish    
hunters1 #cih    ,fire1 rule as to      
removing fire from priest's house1 #ac2 
prohibition to blow the fire with the   
breath1 #acf1 #bef2    in purificatory  

rites1 #ajh1 #aji1 #aaa1 #aad1 #aig2    
tabooed1 #agh1 #ahb1 #bef sq42    new1  
made by friction1 #bhf    ---- and      
,water1 kingships of1 #ag    ,firefly1  
soul in form of1 #fg    ,first-fruits1  
offering of1 #e    ,fish-traps1         
continence observed at making1 #bjb     
,fishermen1 words tabooed by1 #cid sq41 
#cif1 #djh sq41 #dae    ,fishers and    
hunters tabooed1 #aij sqq4    ,fison1   
,rev4 ,lorimer1 #cj n4#a1 #dj n4#a1 #ib 
n4#c1 #aca n4#b    ,fits and convulsions
 set down to demons1 #ei    ,flamen     
,dialis1 taboos observed by the1 #ac    
sq41 #bci1 #bdh1 #beg1 #bge1 #bia1      
#bic1 #cae sq4    ,flaminica1 rules     
observed by the1 #ad    ,flannan        
,islands1 #cib    ,flesh1 boiled1 not to
 be eaten by tabooed persons1 #ahe2     
diet restricted or forbidden1 #bia sqq4 
,flints1 not iron1 cuts to be made with1
 #agf2    use of1 prescribed in ritual1 
#agf2    sharp1 circumcision performed  
with1 #bbg    ,fly1 soul in form of1 #ci
    ,food1 remnants of1 buried as a     

precaution against sorcery1 #aah1 #aai1 
#abg              sq41 #abi2    magic   
wrought by means of refuse of1 #abf     
sqq42    taboos on leaving food over1   
#abg sqq42    not to be touched with    
hands1 #ach sqq41 #adf sqq41 #aff1 #afg1
 #afh1                #afi1 #agd1 #bjc1 
#bfe2    objection to have food over    
head1 #bef1 #beg    ,foods tabooed1 #bia
 sqq4    ,foot1 custom of going with    
only one foot shod1 #caa sqq4 ,see also 
,feet    ,footprint in magic1 #gd2    of
 ,buddha1 #bge    ,forgetfulness1       
pretence of1 #ahi    ,forks used in     
eating by tabooed persons1 #adh1 #afh1  
#afi1 #bjc    ,fors1 the1 of ,central   
,africa1 #bha    ,foundation sacrifices1
 #hi sqq4    ,fowl used in exorcism1    
#ajf    ,fowlers1 words tabooed by1     
#cic1 #djg sq4    ,foxes not to be      
mentioned by their proper names1 #cif1  
#cig    ,frankish kings1 their unshorn  
hair1 #beh sq4    ,fresh meat tabooed1  
#adc    ,fumigation as a mode of        
ceremonial purification1 #aee1 #agg     

,funerals in ,china1 custom as to       
shadows at1 #hj4 ,see also ,burial1     
,burials    ,furfo1 #bcj    ,gabriel1   
the archangel1 #cjb1 #cjc    ,gangas1   
fetish priests1 #bia    ,garments1      
effect of wearing sacred1 #d    ,gates1 
sacrifice of human beings at foundations
 of1 #ij sq4    ,gatschet1 ,a4 ,s41 #cfc
    ,gauntlet1 running the1 #bbb        
,genitals of murdered people eaten1 #aij
 n4#b    ,getae1 priestly kings of the1 
#ba    ,ghost of husband kept from his  
widow1 #adc2    fear of evoking the     
ghost by mentioning his name1 #cdi sqq42
    chased into the grave at the end of 
mourning1 #cgc sq4    ,ghosts1          
sacrifices to1 #ef1 #bdg2    draw away  
the souls of their kinsfolk1 #ea sqq42  
draw out men's shadows1 #hj2    as      
guardians of gates1 #ij sq42    kept off
 by thorns1 #adb2    and demons averse  
to iron1 #bcb sqq42    fear of wounding1
 #bcg sq42    swept out of house1 #bch2 
names changed in order to deceive ghosts
 or to avoid attracting their           

attention1 #ced sqq4    ,ghosts of      
animals1 dread of1 #bbc    ---- of the  
slain haunt their slayers1 #afe sqq42   
fear of the1 #afe sqq42    sacrifices   
to1 #aff2    scaring away the1 #afh1    
#agj1 #aga1 #agb1 #agd sq42    as birds1
 #agg sq4    ,gilyaks1 the1 #cgj        
,ginger in purificatory rites1 #aje1    
#aea    ,gingiro1 kingdom of1 #ah       
,girls at puberty obliged to touch      
everything in house1 #bbe n42    their  
hair torn out1 #bhd    ,goajiro         
,indians1 #cj1 #cej    ,goat1           
prohibition to touch or name1 #ac2      
transference of guilt to1 #bad sq4      
---- -sucker1 shadow of the1 #hb        
,god1 8the most great name0 of1 #cij    
---- -man a source of danger1 #acb2     
bound by many rules1 #dai sq4    ,gods1 
their names tabooed1 #chg sqq42         
,xenophanes on the1 #chg2    human1     
bound by many rules1 #dai sq4 ,see also 
,myths    ,gold excluded from some      
temples1 #bbf n4#h    ---- and silver as
 totems1 #bbg n4    ---- mines1 spirits 

of the1 treated with deference1 #dji sq4
    ,goldie1 ,h41 #bb    ,gollas1 the1  
#adi    ,good ,friday1 #bbi             
,goorkhas1 the1 #caf    ,gordian knot1  
#caf sq4    ,gran ,chaco1 ,indians of   
the1 #cg1 #ch1 #ceg    ,grandfathers1   
grandsons named after their deceased1   
#cgj    ,grandidier1 ,a41 #chj sq4      
,grandmothers1 granddaughters named     
after their deceased1 #cgj    ,grass    
knotted as a charm1 #cje1 #caj          
,grave1 soul fetched from1 #ed    ----  
-clothes1 no knots in1 #caj    ----     
-diggers1 taboos observed by1 #ada1 #adb
    ,graves1 food offered on1 #ec2      
water poured on1 as a rain-charm1 #aed  
sq4    ,great ,spirit1 sacrifice of     
fingers to the1 #afa    ,grebo people of
 ,sierra ,leone1 #ad    ,greek          
conception of the soul1 #bi n4#a    ----
 customs as to manslayers1 #ahh         
,grey1 ,sir ,george1 #cfd sq4           
,grihya-,stras1 #bgg    ,grimm1 ,j41    
#cje n4#a    ,ground1 prohibition to    
touch the1 #c1 #d1 #f2    not to sit on 

the1 #aei1 #afb1 #afc2    not to set    
foot on1 #ahj2    royal blood not to be 
shed on the1 #bda sqq4    ,guardian     
deities of cities1 #cia    ,guaycurus1  
the1 #ceg    ,guiana1 ,indians of1 #cbd 
,gypsy superstition about portraits1    
#ajj    ,haida medicine-men1 #ca        
,hair1 mode of cutting the ,mikado's1   
#c2    cut with bronze knife1 #ad2    of
 manslayers shaved1 #age1 #agf2    of   
slain enemy1 fetish made from1 #ahc2    
not to be combed1 #ahg1 #bjc1 #bjh1     
#bfd2    tabooed1 #beh sqq42    of      
kings1 priests1 and wizards unshorn1    
#beh sqq42    regarded as the seat of a 
god or spirit1 #beh1 #bei1 #bfc2    kept
 unshorn at certain times1 #bfj sqq42   
offered to rivers1 #bfa2    of children 
unshorn1 #bfc2    magic wrought through 
clippings of1 #bfh sqq41 #bge1 #bgg1    
#bgh sq42    cut or combed out may cause
 rain and thunderstorms1 #bga1 #bgb1    
#bhb2    clippings of1 used as hostages1
 #bgb sq42    infected by virus of      
taboo1 #bhc sq42    cut as a            

purificatory ceremony1 #bhc sqq42    of 
women after childbirth shaved and burnt1
 #bhd2    loosened at childbirth1 #big  
sq42    loosened in magical and         
religious ceremonies1 #caj sq4    ----  
and nails of sacred persons not cut1 #c1
 #d1 #af    ---- and nails1 cut1        
disposal of1 #bfg sqq42    deposited on 
or under trees1 #ad1 #bge sq41 #bhf2    
deposited in sacred places1 #bgd sqq42  
stowed away in any secret place1 #bgf   
sqq42    kept for use at the            
resurrection1 #bgi sqq42    burnt to    
prevent them from falling into the hands
 of sorcerers1 #bha                sqq4 
---- -cutting1 ceremonies at1 #bfd sqq4 
,hands tabooed1 #ach1 #adj sqq41 #adf   
sqq41 #aeh1 #aei n41 #bfe2    food not  
to be touched with1 #ach sqq41 #adf     
sqq41 #aff1 #afg1 #afh1 #afi1           
#agd1 #bfe2    defiled1 #agd2    not to 
be clasped1 #bih    ,hanun1 ,king of    
,moab1 #bgc    ,hawaii1 #gb1 #ajf2      
customs as to chiefs and shadows in1    
#bee    ,head1 stray souls restored to1 

#dg1 #dh1 #eb1 #ec sq41 #fd1 #fg2       
prohibition to touch the1 #adb1 #ahc1   
#ahi1 #beb sq41 #bed1 #bee sq42         
plastered with mud1 #ahb2    the human1 
regarded as sacred1 #beb sqq42          
tabooed1 #beb sqq42    supposed to be   
the residence of spirits1 #beb2         
objection to have any one overhead1 #bec
 sqq42    washing the1 #bec    ----     
-hunters1 customs of1 #cj1 #cf1 #ga sq41
 #aaa1 #aff sq41 #afi sq4    ,headache  
caused by clipped hair1 #bgj sq41 #bhb  
,heads of manslayers shaved1 #agg       
,hearne1 ,s41 quoted1 #ahd sqq4         
,hebesio1 god of thunder1 #beg          
,hercules and ,alcmena1 #bih sq4        
,herero1 the1 #aea1 #agg1 #bbe n4       
,hermotimus of ,clazomenae1 #ej         
,hidatsa ,indians1 taboos observed by   
eagle-hunters among the1 #aih sq4       
,hierapolis1 temple of ,astarte at1 #bhf
    ,hiro1 thief-god1 #fi    ,historical
 tradition hampered by the taboo on the 
names of the dead1 #cfc                 
sqq4    ,holiness and pollution not     

differentiated by savages1 #bbd         
,hollis1 ,a4 ,c41 #bjj n4#c    ,holy    
water1 sprinkling with1 #bhe sq4        
,homicides4 ,see ,manslayers            
,homoeopathic magic1 #aea1 #aeb1 #bjg1  
#bie1 #bih    ,honey-wine1 continence   
observed at brewing1 #bjj    ,hooks to  
catch souls1 #cj sq41 #ea    ,horse1    
prohibition to see a1 #i2    prohibition
 to ride1 #ac    ,hos of ,togoland1 the1
 #bie1 #cja    ,hostages1 clipped hair  
used as1 #bgb sq4    ,hottentots1 the1  
#bbj    ,house1 ceremony at entering a  
new1 #fc sq42    taboos on quitting the1
 #abb sqq4    ---- building1 custom as  
to shadows at1 #ha1 #hi sq42            
continence observed at1 #bjb    ,howitt1
 ,a4 ,w41 #bfi    ,huichol ,indians1    
#aig    ,human gods bound by many rules1
 #dai sq4    ---- sacrifices at         
foundation of buildings1 #ij sq4        
,humbe1 a kingdom of ,angola1 #f        
,hunters use knots as charms1 #cjf2     
words tabooed by1 #cif1 #cih1 #cii1     
#djj1 #djb1 #djd1 #daj    ---- and      

fishers tabooed1 #aij sqq4    ,hurons1  
the1 #cff2    their conception of the   
soul1 #bg2    their ,festival of the    
,dead1 #cfg    ,husband's ghost kept    
from his widow1 #adc    ---- name not to
 be pronounced by his wife1 #cce1 #ccf1 
#ccg1 #cch1 #cci    ,husbands and wives1
 difference of language between1 #cdg   
sq4    ,huzuls1 the1 #bgj1 #cad         
,ilocanes of ,luzon1 #dd                
,imagination1 death from1 #ace sqq4     
,imitative or homoeopathic magic1 #bie  
,impurity of manslayers1 #afg    ,incas 
of ,peru1 #bgi    ,incisions made in    
bodies of warriors as a preparation for 
war1 #afa2    in bodies of slain1 #agf2 
in bodies of manslayers1 #agd1 #agf1    
#ahj4    ,see also ,cuts                
,incontinence of young people supposed  
to be fatal to the king1 #f    ,india1  
names of animals tabooed in1 #dja sqq4  
,indians of ,north ,america1 their      
customs on the war-path1 #aeh sqq42     
their fear of naming the dead1 #cea sqq4
    ,infants tabooed1 #bee              

,infection1 supposed1 of lying-in women1
 #aej sqq4    ,infidelity of wife       
supposed to be fatal to hunter1 #aig    
,initiation1 custom of covering the     
mouth after1 #abb2    taboos observed by
 novices at1 #ada sq41 #aef sq42    new 
names given at1 #cbj    ,injury to a    
man's shadow conceived as an injury to  
the man1 #gh sqq4    ,inspiration1      
primitive theory of1 #bdh               
,intercourse with wives enjoined before 
war1 #afd n4#a2    enjoined on          
manslayers1 #agf4 ,see also ,continence 
,intoxication accounted inspiration1    
#bdh1 #bdi1 #bej    ,inuit4 ,see        
,esquimaux    ,ireland1 taboos observed 
by the ancient kings of1 #aa sq4        
,irish custom as to a fall1 #fh2    as  
to friends' blood1 #bdd sq4    ,iron not
 to be touched1 #afg2    tabooed1 #agf1 
#bbe sqq42    used as a charm against   
spirits1 #bcb sqq4    ---- instruments1 
use of1 tabooed1 #bje1 #bjf    ----     
rings as talismans1 #bce    ,iroquois1  
the1 #ceb1 #che    ,isis and ,ra1 #chg  

sqq4    ,israelites1 rules of ceremonial
 purity observed by the ,israelites in  
war1              #aeg sq41 #agg        
,issini1 the1 #aga    ,itonamas1 the1   
#ca    ,ivy1 prohibition to touch or    
name1 #ac sq4    ,ja-,luo1 the1 #gi     
,jackals1 tigers called1 #djb1 #djc     
,jackson1 ,professor ,henry1 #ba n4#c   
,japan1 the ,mikado of1 #b sqq42        
,kaempfer's history of1 #c n4#b2        
,caron's account of1 #d n4#b    ,jars1  
souls conjured into1 #gj    ,jason and  
,pelias1 #caa sq4    ,java1 #cd1 #ce    
,jebu1 the king of1 #aba    ,jewish     
hunters1 their customs as to blood of   
game1 #bda    ,jinn1 the servants of    
their magical names1 #cij    ,journey1  
purificatory ceremonies on return from  
a1 #aaa sqq42    continence observed on 
a1 #bjd2    hair kept unshorn on a1 #bfa
    ,jumping over wife or children as a 
ceremony1 #aab1 #afd n4#a    ,juno      
,lucina1 #bid    ,junod1 ,h4 ,a41 #aeb  
sqq41 #dbj n4#a    ,jupiter ,liber1     
temple of1 at ,furfo1 #bcj    ,ka1 the  

ancient ,egyptian1 #bh    ,kachins of   
,burma1 #bjj    ,kaempfer's ,history of 
,japan1 #c sq4    ,kafirs of the ,hindoo
 ,koosh1 #ac n4#f1 #ad n4#b    ,kaitish1
 the1 #hb1 #bie    ,kalamba1 the1 a     
chief in the ,congo region1 #aad        
,kami1 the ,japanese word for god1 #b   
n4#b    ,kamtchatkans1 their attempts to
 deceive mice1 #cii    ,karaits1 the1   
#ie    ,karen-nis of ,burma1 the1 #ac   
,karens1 the ,red1 of ,burma1 #bib2     
their recall of the soul1 #dc2    their 
customs at funerals1 #ea                
,karo-,bataks1 #eb4 ,see also ,battas   
,katikiro1 the1 of ,uganda1 #ade n4#d   
,kavirondo1 #agf    ,kayans of ,borneo1 
#cb1 #dg1 #aaj1 #afd1 #bci    ,kei      
,islanders1 #ec    ,kenyahs of ,borneo1 
#dc1 #dae    ,key as symbol of delivery 
in childbed1 #bif    ,keys as charms    
against devils and ghosts1 #bcd1 #bce1  
#bcf2    as amulets1 #cjh4 ,see also    
,locks    ,khonds1 rebirth of ancestors 
among the1 #cfh sq4    ,kickapoos1 the1 
#aga    ,kidd1 ,dudley1 #hh n4    ,king 

not to be overshadowed1 #hc    ---- of  
the ,night1 #bc    ,king's ,evil1 the1  
#acd    ,kings1 supernatural powers     
attributed to1 #a2    beaten before     
their coronation1 #ah2    forbidden to  
see their mothers1 #hf2    portraits of1
 not stamped on coins1 #ih sq42         
guarded against the magic of strangers1 
#aad sq42    forbidden to use foreign   
goods1 #aae2    not to be seen eating   
and drinking1 #aag sqq42    concealed by
 curtains1 #abj sq42    forbidden to    
leave their palaces1 #abb sqq42         
compelled to dance1 #abc2    punished or
 put to death1 #abd2    not to be       
touched1 #acb1 #bbe sq42    their hair  
unshorn1 #beh sq42    foods tabooed to1 
#bia sq42    names of1 tabooed1 #cgd    
sqq42    taboos observed by1 identical  
with those observed by commoners1 #dai  
sq4    ,kings and chiefs tabooed1 #aca  
sqq42    their spittle guarded against  
sorcerers1 #bhi sq4    ---- fetish or   
religious1 in ,west ,africa1 #bb sqq4   
,kingsley1 ,miss ,mary ,h41 #bb n4#c1   

#ga1 #abc n4#b1 #bea    ,kiowa ,indians1
 #ceg1 #cfj    ,klallam ,indians1 the1  
#ced    ,knife as charm against spirits1
 #bcb1 #bcc1 #bcd1 #bce    ,knives not  
to be left edge upwards1 #bch2    not   
used at funeral banquets1 #bch    ,knot1
 the ,gordian1 #caf sq4    ,knots1      
prohibition to wear1 #ac2    untied at  
childbirth1 #bid1 #bif sq41 #big sq42   
thought to prevent the consummation of  
marriage1 #bii sqq42    thought to cause
 sickness1 disease1 and all kinds of    
misfortune1 #cja                sqq42   
used to cure disease1 #cjc sqq42    used
 to win a lover or capture a runaway    
slave1 #cje sq42    used as protective  
amulets1 #cjf sqq42    used as charms by
 hunters and travellers1 #cjf2    as a  
charm to protect corn from devils1 #cjh 
sq42    on corpses untied1 #caj    ---- 
and locks1 magical virtue of1 #caj1 #cac
    ---- and rings tabooed1 #bic sqq4   
,koita1 the1 #afh    ,koryak1 the1 #cb  
,kruijt1 ,a4 ,c41 #cai    ,kublai ,khan1
 #bdb    ,kukulu1 a priestly king1 #e   

,kwakiutl1 the1 #ec2    customs observed
 by cannibals among the1 #ahh sqq42     
change of names in summer and winter    
among the1 #chf    ,kwun1 the spirit of 
the head1 #beb2    supposed to reside in
 the hair1 #bff sq4    ,lafitau1 ,j4    
,f41 #cfe sq4    ,lampong in ,sumatra1  
#aj    ,lamps to light the ghosts to    
their old homes1 #cga    ,language of   
husbands and wives1 difference between1 
#cdg sq42    of men and women1          
difference between1 #cdh sq4    ----    
change of1 caused by taboo on the names 
of the dead1 #ceh sqq41 #cge2    caused 
by taboo on the names of chiefs and     
kings1 #cge1 #cgf sqq4    ---- special1 
employed by hunters1 #cif1 #cih1 #cii1  
#djj1 #djb1 #djd1 #daj2    employed by  
searchers for eagle-wood and lignum     
aloes1 #djd2    employed by searchers   
for camphor1 #dje sqq42    employed by  
miners1 #djg1 #dji2    employed by      
reapers at harvest1 #daj sq41 #daa sq42 
employed by sailors at sea1 #dac sqq4   
,laos1 #cjf    ,lapps1 the1 #bid2       

their customs after killing a bear1     
#bba2    rebirth of ancestors among the1
 #cfh    ,latuka1 the1 #bde    ,leaning 
against a tree prohibited to warriors1  
#afb1 #afc    ,leavened bread1          
prohibition to touch1 #ac    ,leaving   
food over1 taboos on1 #abf sqq4         
,leavings of food1 magic wrought by     
means of1 #aah1 #aai1 #abf sqq4    ,legs
 not to be crossed1 #bie1 #bih sq4      
,leinster1 kings of1 #aa    ,leleen1    
the1 #abi    ,lengua ,indians of the    
,gran ,chaco1 #ch1 #ceg    ,leonard1 ,a4
 ,g41 ,major1 #acf sq4    ,lesbos1      
building custom in1 #hi    ,lewis1 ,rev4
 ,thomas1 #dbj n4#a    ,life in the     
blood1 #bda1 #bej    ,limbs1 amputated1 
kept by the owners against the          
resurrection1 #bha    ,lion-killer1     
purification of1 #agf1 #bbj    ,lions   
not called by their proper names1 #djj  
,lithuanians1 the old1 their funeral    
banquets1 #bch    ,liver1 induration of 
the1 attributed to touching sacred      
chief1 #acc    ,lizard1 soul in form of1

 #ch    ,loango1 taboos observed by     
kings of1 #h1 #i2    taboos observed by 
heir to throne of1 #bia    ---- king of1
 forbidden to see a white man's house1  
#aae2    not to be seen eating or       
drinking1 #aag sq42    confined to his  
palace1 #abc2    refuse of his food     
buried1 #abi    ,locks unlocked at      
childbirth1 #bid1 #bif2    thought to   
prevent the consummation of marriage1   
#bii2    as amulets1 #cjh1 #cji2        
unlocked to facilitate death1 #cji      
---- and knots1 magical virtue of1 #cji 
sq4 ,see also ,keys    ,lolos1 the1 #dc 
,look back1 not to1 #aeg    ,loom1 men  
not allowed to touch a1 #afd    ,loss of
 the shadow regarded as ominous1 #hh    
,lovers won by knots1 #cje    ,lucan1   
#cij    ,lucian1 #bgj1 #chb    ,lucina1 
#bid1 #cih sq4    ,lucky names1 #cia    
n4#a    ,lycaeus1 sanctuary of ,zeus on 
,mount1 #hh    ,lycosura1 sanctuary of  
the ,mistress at1 #bbg n41 #cad         
,lying-in women1 dread of1 #aej sqq42   
sacred1 #aea    ,mack1 an adventurer1   

#ai    ,macusi ,indians1 #cf1 #aei n4   
,madagascar1 names of chiefs and kings  
tabooed in1 #cgh sqq4    ,magic wrought 
by means of refuse of food1 #abf sqq42  
sympathetic1 #abf1 #acj1 #afd1 #bja1    
#bjd1 #beh1 #bfh1 #bhg2    homoeopathic1
 #aea1 #aeb1 #bjg1 #bie1 #bih2          
contagious1 #bdf1 #bfh1 #bgb2    wrought
 through clippings of hair1 #bfh sqq41  
#bge1 #bgg1 #bgh sq42    wrought on a   
man through his name1 #cah1 #cbj sqq4   
,magicians1 ,egyptian1 their power of   
compelling the deities1 #chi sq4        
,mahafalys of ,madagascar1 the1 #aj     
,makalaka1 the1 #cfi    ,makololo1 the1 
#bha    ,malagasy language1 dialectical 
variations of1 #cgh sq41 #chj           
,malanau tribes of ,borneo1 #djf        
,malay conception of the soul as a bird1
 #cd sqq4    ---- miners1 fowlers1 and  
fishermen1 special forms of speech      
employed by1                #djg sqq4   
---- ,peninsula1 art of abducting human 
souls in the1 #gc sqq4    ,maldives1    
the1 #bgd    ,mandalay1 #ij1 #abe       

,mandan ,indians1 #ig    ,mandelings of 
,sumatra1 #bif    ,mangaia1 separation  
of religious and civil authority in1 #bj
    ,mangaians1 the1 #hg    ,manipur1   
hill tribes of1 #bib    ,mannikin1 the  
soul conceived as a1 #bf sqq4           
,manslayers1 purification of1 #afe sqq42
    secluded1 #afe sqq42    tabooed1    
#afe sqq42    haunted by ghosts of      
slain1 #afe sqq42    their faces        
blackened1 #afi2    their bodies        
painted1 #age1 #agh1 #agi1 #ahj1 #ahf   
n4#a2    their hair shaved1 #age1 #agg  
,maori chiefs1 their sanctity or taboo1 
#acd sqq42    their heads sacred1 #bef  
---- language1 synonyms in the1 #cha    
,maoris1 persons who have handled the   
dead tabooed among the1 #ach sq42       
tabooed on the war-path1 #aeg    ,marco 
,polo1 #bdb1 #bdc    ,marianne ,islands1
 #bhh    ,mariner1 ,w41 quoted1 #adj    
,mariners at sea1 special language      
employed by1 #dac sqq4    ,marquesans1  
the1 #ca2    their regard for the       
sanctity of the head1 #bed sq42    their

 customs as to the hair1 #bfa sq42      
their dread of sorcery1 #bfh            
,marquesas ,islands1 #agh    ,marriage1 
the consummation of1 prevented by knots 
and locks1 #bii sqq4    ,masai1 the1    
#bjj1 #cji1 #cbi1 #ced sq41 #cef1 #cfa  
,matthews1 ,dr4 ,washington1 #che       
,meal sprinkled to keep off evil        
spirits1 #aab    ,measuring shadows1 #hi
 sq4    ---- -tape deified1 #ia sq4     
,mecca1 pilgrims to1 not allowed to wear
 knots and rings1 #bic sq4    ,medes1   
law of the1 #aba    ,mekeo district of  
,new ,guinea1 #bd    ,men injured       
through their shadows1 #gh sqq4    ---- 
and women1 difference of language       
between1 #cdh sq4    ,menedemus1 #bbg   
,menstruation1 women tabooed at1 #ade   
sqq4    ,menstruous women1 dread of1    
#ade sqq41 #bjf2    avoidance of1 by    
hunters1 #baa    ,mentras1 the1 #djd    
,merolla da ,sorrento1 #acg    ,mice    
thought to understand human speech1     
#cii2    not to be called by their      
proper names1 #cii1 #dae    ,midas and  

his ass's ears1 #beh n4#a2    king of   
,gordium1 #caf    ,mikado1 rules of life
 of the1 #b sqq42    supposed effect of 
using his dishes or clothes1 #aca2      
the cutting of his hair and nails1 #bfe 
,mikados1 their relations to the        
,tycoons1 #ai    ,miklucho-,maclay1     
,baron ,n4 von1 #aji    ,milk1 custom as
 to drinking1 #aai2    prohibition to   
drink1 #ada2    not to be drunk by      
wounded men1 #agd sq42    wine called1  
#bdi n4#b2    and beef not to be eaten  
at the same meal1 #bib    ,milkmen of   
the ,todas1 taboos observed by the holy1
 #ae sqq4    ,miller1 ,hugh1 #dj        
,minahassa1 a district of ,celebes1 #ii2
    the ,alfoors of1 #fc                
,minangkabauers of ,sumatra1 #cb1 #cf1  
#da    ,miners1 special language        
employed by1 #djg1 #dji    ,mirrors1    
superstitions as to1 #ic2    covered    
after a death1 #id sq4    ,miscarriage  
in childbed1 dread of1 #adi1 #aeb sqq42 
supposed danger of concealing a1 #baa1  
#bac    ,moab1 ,arabs of1 #bhj2    their

 custom of shaving prisoners1 #bgc      
,moabites1 ,king ,david's treatment of  
the1 #bgc sq4    ,mohammed bewitched by 
a ,jew1 #cjb sq4    ,mongols1 their     
recall of the soul1 #dd2    sacred books
 of the1 #chd    ,montezuma1 #aba       
,monumbos1 the1 #afi1 #bch    ,mooney1  
,j41 #cah sqq4    ,moquis1 the1 #bbh    
,moral guilt regarded as a corporeal    
pollution1 #bag sq4    ,morality        
developed out of taboo1 #bac sq42       
shifted from a natural to a supernatural
 basis1 #bac2    survival of savage     
taboos in civilised1 #bah sq4           
,morice1 ,a4 ,g41 #adf sq4    ,mosyni or
 ,mosynoeci1 the1 #abd                  
,mother-in-law1 the savage's dread of   
his1 #hc sqq42    her name not to be    
mentioned by her son-in-law1 #cch1 #cci1
 #cdj1 #cda1 #cdb1                #cdc1 
#cdd1 #cde1 #cdf    ,mothers1 ,african  
kings forbidden to see their1 #hf2      
named after their children1 #ccb1 #ccc  
,mourners1 customs observed by1 #ca sq41
 #aei n42    tabooed1 #ach sqq42        

bodies of1 smeared with mud or clay1    
#ahb n4#b2    hair and nails of1 cut at 
end of mourning1 #bhe sq4    ,mourning  
of slayers for the slain1 #aha          
,mouse1 soul in form of1 #cg1 #ci n4#b  
,mouth closed to prevent escape of soul1
 #ca1 #cc2    soul in the1 #cc2         
covered to prevent entrance of demons1  
etc41 #abb    ,muata ,jamwo1 the1 #aah1 
#bij    ,mud smeared on feet of bed1    
#ad2    plastered on head1 #ahb         
,munster1 kings of1 #aa    ,murderers1  
taboos imposed on1 #ahg sq4    ,murrams1
 the1 of ,manipur1 #bib    ,muysca      
,indians1 #aba    ,myths of gods and    
spirits to be told only in spring and   
summer1 #chd2    to be told only in     
winter1 #che sq42    not to be told by  
day1 #chd sq4    ,nails1 prohibition to 
cut finger-nails1 #aid2    of children  
not pared1 #bfb sq4    ---- and hair1   
cut1 disposal of1 #bfg sqq42            
deposited in sacred places1 #bgd sqq42  
stowed away in any secret place1 #bgf   
sqq42    kept for use at the            

resurrection1 #bgi sqq42    burnt to    
prevent them from falling into the hands
 of sorcerers1 #bha                sqq4 
,nails1 iron1 used as charms against    
fairies1 demons1 and ghosts1 #bcc1 #bcd1
              #bcf    ---- parings of1  
used in rain-charms1 #bga1 #bgb2        
swallowed by treaty-makers1 #bdf1 #bgd  
,name1 the personal1 regarded as a vital
 part of the man1 #cah sqq42            
identified with the soul1 #cai2    the  
same1 not to be borne by two living     
persons1 #cgj    ,names of relations    
tabooed1 #cce sqq42    changed to       
deceive ghosts1 #ced sqq42    of common 
objects changed when they are the names 
of the dead1 #ceh                sqq41  
#cge1 or the names of chiefs and kings1 
#cge1 #cgf                sqq42    of   
ancestors bestowed on their             
reincarnations1 #cfh sq42    of kings   
and chiefs tabooed1 #cgd sqq42    of    
supernatural beings tabooed1 #chd sqq42 
of gods tabooed1 #chg sqq42    of       
spirits and gods1 magical virtue of1    

#chi sqq42    of ,roman gods not to be  
mentioned1 #cia n4#a2    lucky1 #cia    
n4#a2    of dangerous animals not to be 
mentioned1 #cif sqq4    ,names1 new1    
given to the sick and old1 #cai2    new1
 at initiation1 #cbj    ---- of the dead
 tabooed1 #cdi sqq42    not borne by the
 living1 #ced2    revived after a time1 
#cfe sqq4    ---- personal1 tabooed1    
#cah sqq42    kept secret from fear of  
magic1 #cbj sqq42    different in summer
 and winter1 #chf    ,namesakes of the  
dead change their names to avoid        
attracting the attention              of
 the ghost1 #cee sqq42    of deceased   
persons regarded as their               
reincarnations1 #cfe sqq4    ,naming the
 dead a serious crime1 #ceb1 #ced2    of
 children1 solemnities at the1 connected
 with belief in the                     
reincarnation of ancestors in their     
namesakes1 #cgb    ,namosi1 in ,fiji1   
#bfd    ,nandi1 the1 #age1 #bgc1 #caj1  
#ccj    ,nanumea1 island of1 #ajb       
,narbrooi1 a spirit or god1 #fj         

,narcissus and his reflection1 #id      
,narrinyeri1 the1 #abf sq4    ,natchez1 
customs of manslayers among the1 #aha   
,nats1 demons1 #ij    ,natural death of 
sacred king or priest1 supposed fatal   
consequences of1 #f1              #g    
,navajo ,indians1 #aab sq41 #cbe1 #che  
,navel-string used to recall the soul1  
#dh    ,nazarite1 vow of the1 #bfb      
,nelson1 ,e4 ,w41 #bbh1 #bcg    ,nets to
 catch souls1 #fi sq42    as amulets1   
#cjj1 #cjg    ,new ,britain1 #he    ----
 ,caledonia1 #ib1 #ada    ----          
everything1 excites awe of savages1 #bcj
 sqq4    ---- fire made by friction1    
#bhf    ---- ,hebrides1 the1 #ef1 #abg  
---- names given to the sick and old1   
#cai2    at initiation1 #cbj    ----    
,zealand1 sanctity of chiefs in1 #acd   
sqq4    ,nias1 island of1 conception of 
the soul in1 #bi2    custom of the      
people of1 #ajg2    special language of 
hunters in1 #daj2    special language   
employed by reapers in1 #daj sq4        
,nicknames used in order to avoid the   

use of the real names1 #cba1 #cca       
,nicobar ,islands1 customs as to shadows
 at burials in the1 #hj sq4             
,nicobarese1 the1 #ceg2    changes in   
their language1 #cfb sq4                
,nieuwenhuis1 ,dr4 ,a4 ,w41 #ii         
,night1 ,king of the1 #bc    ,nine knots
 in magic1 #cjb1 #cjc1 #cjd    ,noon1   
sacrifices to the dead at1 #hh2         
superstitious dread of1 #hh    ,nootka  
,indians1 their idea of the soul1 #bg2  
customs of girls at puberty among the1  
#adf n4#a2    their preparation for war1
 #afj sq4    ,north ,american ,indians1 
their dread of menstruous women1 #ade2  
their theory of names1 #cah sq4         
,norway1 superstition as to parings of  
nails in1 #bhc    ,nose stopped to      
prevent the escape of the soul1 #ca1 #ga
    ,nostrils1 soul supposed to escape  
by the1 #cj1 #cb1 #cc1 #abb             
,novelties excite the awe of savages1   
#bcj sqq4    ,novices at initiation1    
taboos observed by1 #ada sq41 #aef sq4  
,nubas1 the1 #acb    ,nufoors of ,new   

,guinea1 #ccb1 #cda1 #dae    ,obscene   
language in ritual1 #aed1 #aee          
,o',donovan1 ,e41 #cjd    ,oesel1 island
 of1 #db    ,ojebways1 the1 #afj        
,oldfield1 ,a41 #cej    ,omahas1 customs
 as to murderers among the1 #ahg        
,omens1 reliance on1 #aaj    ,one shoe  
on and one shoe off1 #caa sqq4          
,ongtong ,java ,islands1 #ajg           
,onitsha1 the king of1 #abc    ,opening 
everything in house to facilitate       
childbirth1 #bif sq4    ,orestes1 the   
matricide1 #ahh1 #bhg    ,oro1 war god1 
#fi    ,orotchis1 the1 #bcb    ,ot      
,danoms1 the1 #ajc    ,ottawa ,indians1 
the1 #gh    ,ovambo1 the1 #bbg          
,overshadowed1 danger of being1 #hb sq4 
,ovid1 on loosening the hair1 #caa      
,ox1 purification by passing through the
 body of an1 #agc    ,padlocks as       
amulets1 #cjg    ,painting bodies of    
manslayers1 #age1 #agh1 #agi1 #ahj1 #ahf
 n4#a    ,palaces1 kings not allowed to 
leave their1 #abb sqq4    ,pantang1     
taboo1 #dje    ,panther1 ceremonies at  

the slaughter of a1 #bai    ,parents    
named after their children1 #cca sqq4   
---- -in-law1 their names not to be     
pronounced1 #cch1 #cci1 #cdj1 #cda1 #cdb
    ,partition of spiritual and temporal
 power between religious and civil      
kings1 #ag sqq4    ,patagonians1 the1   
#bha    ,paton1 ,w4 ,r41 #chb n4#d1 #chc
 n4#a    ,pawnees1 the1 #bbh    ,peace1 
ceremony at making1 #bgd    ,pelias and 
,jason1 #caa    ,pentateuch1 the1 #bai  
,pepper in purificatory rites1 #ajf1    
#aad    ,perils of the soul1 #bf sqq4   
,perseus and the ,gorgon1 #cab          
,persian kings1 their custom at meals1  
#aai    ,persons1 tabooed1 #aca sqq4    
,philosophy1 primitive1 #dbj sq4        
,phong long1 ill luck caused by women in
 childbed1 #aee    ,photographed or     
painted1 supposed danger of being1 #if  
sqq4    ,pictures1 supposed danger of1  
#if sq4    ,pig1 the word unlucky1 #bcc 
,pigeons1 special language employed by  
,malays in snaring1 #djg sq4            
,pilgrims to ,mecca not allowed to wear 

knots and rings1 #bic sq4    ,pimas1 the
 purification of manslayers among the1  
#ahb sqq4    ,plataea1 ,archon of1      
forbidden to touch iron1 #bbg2    escape
 of besieged from1 #caa    ,pliny on    
crossed legs and clasped hands1 #bih2   
on knotted threads1 #cjc    ,plutarch1  
#bdi    ,poison1 continence observed at 
brewing1 #bjj    ---- ordeal1 #ae       
,polar bear1 taboos concerning the1 #bji
    ,polemarch1 the1 at ,athens1 #bb    
,pollution or sanctity1 their           
equivalence in primitive religion1 #ade1
 #aeh1              #bbd    ---- and    
holiness not differentiated by savages1 
#bbd    ,polynesia1 names of chiefs     
tabooed in1 #cha    ,polynesian chiefs  
sacred1 #acf    ,pons ,sublicius1 #bcj  
,port ,moresby1 #bjc    ,porto ,novo1   
#bc    ,portraits1 souls in1 #if sqq42  
supposed dangers of1 #if sqq4           
,powers1 ,s41 #cbf    ,pregnancy1       
husband's hair kept unshorn during      
wife's1 #bfa2    conduct of husband     
during wife's1 #bid1 #bie2              

superstitions as to knots during wife's1
 #bid sq4    ,pregnant women1 their     
superstitions about shadows1 #hb sq4    
,premature birth1 #bac4 ,see            
,miscarriage    ,pricking patient with  
needles to expel demons of disease1 #ajf
    ,priests to be shaved with bronze1  
#bbf2    their hair unshorn1 #bei1 #bfj2
    foods tabooed to1 #bia    ,prisoners
 shaved1 #bgc2    released at festivals1
 #caf    ,propitiation of the souls of  
the slain1 #aff2    of spirits of slain 
animals1 #aij1 #bjd sq42    of          
ancestors1 #aig    ,prussians1 the old1 
their funeral feasts1 #bch    ,pulque1  
#bja1 #bdi    ,puppets or dolls employed
 for the restoration of souls to their  
bodies1 #ec              sqq4    ,purge 
as mode of ceremonial purification1 #age
    ,purification of city1 #ahh2    of  
,pimas after slaying ,apaches1 #ahb     
sqq42    of hunters and fishers1 #aij   
sq42    of moral guilt by physical      
agencies1 #bag sq42    by cutting the   
hair1 #bhc sqq4    ---- of manslayers1  

#afe sqq42    intended to rid them of   
the ghosts of the slain1 #ahf sq4       
,purificatory ceremonies at reception of
 strangers1 #ajb sqq42    on return from
 a journey1 #aaa sqq4    ,purity1       
ceremonial1 observed in war1 #aeg       
,pygmies1 the ,african1 #bhb            
,pythagoras1 maxims of1 #cad n4#b       
,python1 punishment for killing a1 #bbb 
,quartz used at circumcision instead of 
iron1 #bbg    ,queensland1 aborigines   
of1 #aei n4    ,ra and ,isis1 #chg sqq4 
,rabbah1 siege of1 #bgc    ,rain caused 
by cut or combed out hair1 #bga1 #bgb2  
word for1 not to be mentioned1 #dac     
---- -charm by pouring water1 #aed sq4  
---- -makers1 their hair unshorn1 #bei  
sq4    ,rainbow1 the1 a net for souls1  
#gi    ,ramanga1 #bdf    ,raven1 soul as
 a1 #cd    ,raw flesh not to be looked  
on1 #bci    ---- meat1 prohibition to   
touch or name1 #ac    ,reapers1 special 
language employed by1 #daj sq41 #daa sq4
    ,reasoning1 definite1 at the base of
 savage custom1 #dbj n4#a    ,rebirth of

 ancestors in their descendants1 #cfh   
sq4    ,recall of the soul1 #cj sqq4    
,red1 bodies of manslayers painted1     
#age1 #agi2    faces of manslayers      
painted1 #ahe1 #ahf n4#a    ,reflection1
 the soul identified with the1 #ib sqq4 
,reflections in water or mirrors1       
supposed dangers of1 #ic sq4    ,refuse 
of food1 magic wrought by means of1 #abf
 sqq4    ,regeneration1 pretence of1    
#aac    ,reincarnation of the dead in   
their namesakes1 #cfe sqq42    of       
ancestors in their descendants1 #cfh    
sqq4    ,reindeer1 taboos concerning1   
#bjh    ,relations1 names of1 tabooed1  
#cce sqq4    ,relationship1 terms of1   
used as terms of address1 #cbd sq4      
,release of prisoners at festivals1 #caf
    ,religion1 passage of animism into1 
#bac    ,reluctance to accept           
sovereignty on account of taboos        
attached to it1 #ag              sqq4   
,remnants of food buried as a precaution
 against sorcery1 #aah1 #aai1 #abg      
sq41 #abi    ,resemblance of child to   

father1 supposed danger of1 #hh sq4     
,resurrection1 cut hair and nails kept  
for use at the1 #bgi sq4    ---- of the 
dead effected by giving their names to  
living persons1 #cfe              sqq4  
,rhys1 ,professor ,sir ,john1 #ab n4#b2 
on personal names1 #cai    ,rice used to
 attract the soul conceived as a bird1  
#cd sqq41 #de sqq42    soul of1 not to  
be frightened1 #dab    ---- -harvest1   
special language employed by reapers at1
 #daj sq41 #daa sq4    ,ring1 broken1   
#ac2    on ankle as badge of office1 #ae
    ,rings used to prevent the escape of
 the soul1 #ca2    as spiritual fetters1
 #cac sqq42    as amulets1 #cad sqq42   
not to be worn1 #cad    ---- and knots  
tabooed1 #bic sqq4    ,rivers1 ,dr4 ,w4 
,h4 ,r41 #ag    ,rivers1 prohibition to 
cross1 #i sq4    ,robertson1 ,sir       
,george ,scott1 #ad notes               
,roepstorff1 ,f4 ,a4 de1 #cfb sq4       
,roman gods1 their names not to be      
mentioned1 #cia n4#a    ----            
superstition about crossed legs1 #bih   

,romans1 their evocation of gods of     
besieged cities1 #cia    ,rome1 name of 
guardian deity of ,rome kept secret1    
#cia    ,roscoe1 ,rev4 ,j41 #he n4#a1   
#ade n4#d1 #aie n4#a1 #bed n4#e1 #bgg   
n4#aj    ,roth1 ,w4 ,e41 #cef    ,rotti1
 custom as to cutting child's hair in   
the island of1 #bgf1 #bhc2    custom as 
to knots at marriage in the island of1  
#cja    ,roumanian building             
superstition1 #hi    ,royal blood not to
 be shed on the ground1 #bda sqq4       
,royalty1 the burden of1 #a sqq4        
,rules of life observed by sacred kings 
and priests1 #a sqq4    ,runaways1 knots
 as charm to stop1 #cje sq4    ,russell1
 ,f41 #ahc sq4    ,sabaea or ,sheba1    
kings of1 #abd    ,sacred chiefs and    
kings regarded as dangerous1 #aca sqq41 
#ach2    their analogy to mourners1     
homicides1 and women at menstruation and
                childbirth1 #ach        
,sacred and unclean1 correspondence of  
rules regarding the1 #ade    ,sacrifices
 to ghosts1 #ef1 #aff2    to the dead1  

#hh2    at foundation of buildings1 #hi 
sqq42    to ancestral spirits1 #ajd     
,sagard1 ,gabriel1 #cff sq4    ,sahagun1
 ,b4 de1 #bdi    ,sailors at sea1       
special language employed by1 #dac sqq4 
,sakais1 the1 #cdh    ,sakalavas of     
,madagascar1 the1 #aj1 #cbg2    customs 
as to names of dead kings among the1    
#cgi sq4    ,salish ,indians1 #ff       
,salmon1 taboos concerning1 #bji        
,salt not to be eaten1 #afg1 #ahb1 #ahd1
 #aid1 #aie1 #aif2    name of1 tabooed1 
#dja    ---- -pans1 continence observed 
by workers in1 #bjj    ,samoyeds1 #cec  
,sanctity of the head1 #beb sqq4    ----
 or pollution1 their equivalence in     
primitive religion1 #ade1 #aeh1 #bbd    
,sankara and the ,grand ,lama1 #gh      
,saragacos ,indians1 #aeb    ,satapatha 
,brahmana1 #bag    ,saturday1 persons   
born on a1 #hi    ,saturn1 the planet1  
#cae    ,savage1 our debt to the1 #dai  
sqq4    ---- custom the product of      
definite reasoning1 #dbj n4#a    ----   
philosophy1 #dbj sq4    ,saxons of      

,transylvania1 #bid    ,scapegoat1 #bad 
sq4    ,scarification of warriors1 #afj 
sq42    of bodies of whalers1 #aia      
,scaring away the ghosts of the slain1  
#afh1 #agj1 #aga1 #agb1 #agd sq4        
,schoolcraft1 ,h4 ,r41 #cbe    ,scotch  
fowlers and fishermen1 words tabooed by1
 #cic sqq4    ,scotland1 common words   
tabooed in1 #cib sqq4    ,scratching the
 person or head1 rules as to1 #adf1     
#aef1 #aeh1 #aei n41 #afj1              
#aha1 #ahc1 #ahi1 #aif    ,scrofula     
thought to be caused and cured by       
touching a sacred chief or              
king1 #acc sq4    ,sea1 horror of the1  
#aj2    offerings made to the1 #aj2     
prohibition to look on the1 #aj2        
special language employed by sailors at1
 #dac sqq4    ---- -mammals1 atonement  
for killing1 #bjg2    myth of their     
origin1 #bjg    ,seals1 supposed        
influence of lying-in women on1 #aeb2   
taboos observed after the killing of1   
#bjg sq41 #bji1 #bac    ,seclusion of   
those who have handled the dead1 #ach   

sqq42    of women at menstruation and   
childbirth1 #ade sqq41 #adg sqq42    of 
tabooed persons1 #afe2    of manslayers1
 #aff sqq42    of cannibals1 #ahh sqq42 
of men who have killed large game1 #bbj 
sq4    ,secret names among the ,central 
,australian aborigines1 #cba sq4        
,sedna1 an ,esquimau goddess1 #aeb1     
#bjg1 #bjh1 #bji1 #baj1 #baa1 #bac      
,semangat1 ,malay word for the soul1    
#bh1 #ce    ,semites1 moral evolution of
 the1 #bai    ,seoul1 capital of ,corea1
 #bhc    ,serpents1 purificatory        
ceremonies observed after killing1 #bba 
sqq4    ,servius1 on ,dido's costume1   
#cac    ,seven knots in magic1 #cjc1    
#cjd1 #cjh    ,sewing as a charm1 #cjg  
,shades of dead animals1 fear of        
offending1 #bje1 #bjf1 #bjg    ,shadow1 
the soul identified with the1 #gg sqq42 
injury done to a man through his1 #gh   
sqq42    diminution of shadow regarded  
with apprehension1 #hf sq42    loss of  
the1 regarded as ominous1 #hh2    not to
 fall on a chief1 #bee    ,shadows drawn

 out by ghosts1 #hj2    animals injured 
through their1 #ha sq42    of trees     
sensitive1 #hb2    of certain birds and 
people viewed as dangerous1 #hb sq42    
built into the foundations of edifices1 
#hi sq42    of mourners dangerous1 #adb2
    of certain persons dangerous1 #agc  
,shamans among the ,thompson ,indians1  
#eg sq4    ---- ,buryat1 their mode of  
recovering lost souls1 #ef sq4    ----  
,yakut1 #fc    ,shark ,point1 priestly  
king at1 #e    ,sharp instruments1 use  
of1 tabooed1 #bje    ---- weapons       
tabooed1 #bcg sqq4    ,shaving          
prisoners1 reason of1 #bgc    ,sheep    
used in purificatory ceremony1 #agd1    
#age2    shoulder-blades of1 used in    
divination1 #bbi    ,shetland fishermen1
 their tabooed words1 #cid    ,shoe     
untied at marriage1 #cjj2    custom of  
going with one shoe on and one shoe off1
 #caa sqq4    ,shoulder-blades1         
divination by1 #bbi    ,shuswap         
,indians1 the1 #hc1 #adb    ,siam1 kings
 of1 #bbf1 #bda2    names of kings of1  

concealed from fear of sorcery1 #cge    
,siamese children1 ceremony at cutting  
their hair1 #bfe sqq4    ---- view of   
the sanctity of the head1 #beb sq4      
,sick man1 attempts to prevent the      
escape of the soul of1 #cj sqq4    ,sick
 people not allowed to sleep1 #ie2      
sprinkled with pungent spices1 #aje sq4 
---- -room1 mirrors covered up in1 #ie  
,sickness explained by the absence of   
the soul1 #db sqq42    caused by        
ancestral spirits1 #ec    ,sierra       
,leone1 priests and kings of1 #ad sq41  
#ah    ---- ,nevada of ,colombia1 #bae1 
#baf    ,sigurd and ,fafnir1 #cbd       
,sikhim1 kings of1 #bj    ,silkworms1   
taboos observed by breeders of1 #aid    
,simpson1 ,w41 #abe n4#c    ,sin        
regarded as something material1 #bad1   
#baf1 #bag sq4    ,singhalese1 #big2    
their fear of demons1 #bcc sq4    ,sins1
 confession of1 #aad1 #aia1 #aie1 #baa  
sq41 #bad sqq42    originally a magical 
ceremony1 #bag    ,sisters-in-law1 their
 names not to be pronounced1 #cch1 #cdb1

 #cdc    ,sit1 ,egyptian god1 #fh       
,sitting on the ground prohibited to    
warriors1 #aei1 #afb1 #afc    ,skull-cap
 worn by girls at their first           
menstruation1 #adf2    worn by          
,australian widows1 #ahb n4#b    ,skulls
 of ancestors rubbed as a propitiation1 
#aig2    of dead used as drinking-cups1 
#cgb    ,slain1 ghosts of the1 fear of  
the1 #afe sqq4    ,slave ,coast1 the1 #i
    ,slaves1 runaway1 charm for         
recovering1 #cje sq4    ,sleep1 absence 
of soul in1 #cf sqq42    sick people not
 allowed to1 #ie2    forbidden in house 
after a death1 #cg sq42    forbidden to 
unsuccessful eagle-hunter1 #aii         
,sleeper not to be wakened suddenly1 #ci
 sqq42    not to be moved nor his       
appearance altered1 #da sq4    ,smallpox
 not mentioned by its proper name1 #djj1
 #daj1 #daa1 #daf    ,smearing blood on 
the person as a purification1 #ajd1     
#aae2    on persons1 dogs1 and weapons  
as a mode of pacifying their souls1 #bai
    ---- bodies of manslayers with      

porridge1 #agf    ---- porridge or fat  
on the person as a purification1 #aab   
---- sheep's entrails on body as mode of
 purification1 #agd    ,smith1 ,w1      
,robertson1 #gg n4#a1 #if n4#a1 #bdc    
n4#g1 #bdg n4#e    ,smith's craft       
regarded us uncanny1 #bcf n4#e          
,snakes not called by their proper      
names1 #cii1 #djj1 #dja sq41 #daa       
,snapping the thumbs to prevent the     
departure of the soul1 #ca    ,snares   
set for souls1 #fi    ,son-in-law1 his  
name not to be pronounced1 #cch sq41    
#cdd1 #cde    ,sorcerers1 souls         
extracted or detained by1 #fi sqq42     
make use of cut hair and other bodily   
refuse1 #bfh sq41 #bgd sq42    #bgh1    
#bha sq4 ,see also ,magic    ,soul      
conceived as a mannikin1 #bf sqq42      
the perils of the1 #bf sqq42    ancient 
,egyptian conception of the1 #bh sq42   
representations of the soul in ,greek   
art1 #bi n4#a2    as a butterfly1 #bi   
n4#a1 #da1 #ea sq42    absence and      
recall of the1 #cj sqq42    attempts to 

prevent the soul from escaping from the 
body1 #cj sqq42    sickness attributed  
to the absence of the1 #cb1 #db sqq42   
tied by thread or string to the body1   
#cb sq41 #dc1 #ea2    conceived as a    
bird1 #cc sqq42    absent in sleep1 #cf 
sqq42    in form of mouse1 #cg1 #ci     
n4#b2    in form of lizard1 #ch2    in  
form of fly1 #ci2    caught in a cloth1 
#df1 #dg1 #dh1 #eb1 #ec1 #fd1 #fg1 #ge  
sq42    identified with the shadow1 #gg 
sqq42    identified with the reflection 
in water or a mirror1 #ib sqq42         
supposed to escape at eating and        
drinking1 #aaf2    in the blood1 #bdj1  
#bda1 #bdg1 #bej2    identified with the
 personal name1 #cai2    of rice not to 
be frightened1 #dab    ,souls1 every man
 thought to have four1 #bg1 #hj2        
light and heavy1 thin and fat1 #bi2     
transferred to other bodies1 #di2       
impounded in magic fence1 #ef2          
abducted by demons1 #eh sqq42           
transmigrate into animals1 #fe2         
brought back in a visible form1 #fe     

sqq42    caught in snares or nets1 #fi  
sqq42    extracted or detained by       
sorcerers1 #fi sqq42    in tusks of     
ivory1 #gj2    conjured into jars1 #gj2 
in boxes1 #gj1 #gf2    shut up in       
calabashes1 #gb2    transferred from the
 living to the dead1 #gc2    gathered   
into a basket1 #gb2    wounded and      
bleeding1 #gc2    supposed to be in     
portraits1 #if sqq4    ---- of beasts   
respected1 #bbc    ---- of the dead all 
malignant1 #ade2    cannot go to the    
spirit-land till the flesh has decayed  
from their                bones1 #cgb   
n4#e    ---- of the slain1 propitiation 
of1 #aff    ,sovereignty1 reluctance to 
accept the1 on account of its burdens1  
#ag              sqq4    ,spells cast by
 strangers1 #aab2    at hair-cutting1   
#bfd sq4    ,spenser1 ,edmund1 #bdd sq4 
,spices used in exorcism of demons1 #aje
 sq4    ,spirit of dead apparently      
supposed to decay with the body1 #cgb   
,spirits averse to iron1 #bcb sqq4      
---- of land1 conciliation of the1 #aaj 

sq4    ,spiritual power1 its divorce    
from temporal power1 #ag sqq4           
,spitting forbidden1 #aif2    as a      
protective charm1 #bgi1 #bhf2    upon   
knots as a charm1 #cjb    ,spittle      
effaced or concealed1 #bhh sqq42        
tabooed1 #bhg sqq42    used in magic1   
#bfh1 #bfi1 #bhg sqq42    used in making
 a covenant1 #bij    ,spoil taken from  
enemy purified1 #agg    ,spoons used in 
eating by tabooed persons1 #ada1 #adh1  
#ahi    ,sprained leg1 cure for1 #cjd   
sq4    ,spring and summer1 myths of     
divinities and spirits to be told only  
in1 #chd    ,sprinkling with holy water1
 #bhe sq4    ,st4 ,sylvester's ,day1 #hh
    ,stabbing reflections in water to   
injure the persons reflected1 #ic       
,stade1 ,hans1 captive among ,brazilian 
,indians1 #bca    ,standard of conduct  
shifted from natural to supernatural    
basis1 #bac    ,stepping over persons or
 things forbidden1 #aei sq41 #aid1 #dbc 
sqq42    over dead panther1 #bai4       
,see also ,jumping    ,stone knives and 

arrow-heads used in religious ritual1   
#bbh    ,stones on which a man's shadow 
should not fall1 #hj    ,storms caused  
by cutting or combing the hair1 #bga1   
#bhb    ,strange land1 ceremonies at    
entering a1 #aji sqq4    ,strangers1    
taboos on intercourse with1 #aja sqq42  
suspected of practising magical arts1   
#ajb2    ceremonies at the reception of1
 #ajb sqq42    dread of1 #ajb sqq42     
spells cast by1 #aab2    killed1 #aac   
,string or thread used to tie soul to   
body1 #cb sq41 #dc1 #ea    ,strings1    
knotted1 as amulets1 #cji4    ,see also 
,cords1 ,threads    8,strong names0 of  
kings of ,dahomey1 #cgd    ,sulka1 the1 
#aea1 #cca    ,sultan ,bayazid and his  
soul1 #ej    ,sultans veiled1 #abj      
,sumba1 custom as to the names of       
princes in the island of1 #cgf          
,summer1 myths of gods and spirits not  
to be told in1 #che sq4    ---- and     
winter1 personal names different in1    
#chf    ,sun not allowed to shine on    
sacred persons1 #c1 #d1 #f    ---- -god 

draws away souls1 #fd sq4    ,sunda1    
tabooed words in1 #cda1 #dae            
,supernatural basis of morality1 #bac   
sq4    ,supernatural beings1 their names
 tabooed1 #chd sqq4    ,superstition a  
crutch to morality1 #bai    ,swaheli    
charm1 #cje sq4    ,sweating as a       
purification1 #adb1 #ahd    ,swelling   
and inflammation thought to be caused by
 eating out of sacred                   
vessels or by wearing sacred garments1  
#d    ,sympathetic connexion between a  
person and the severed parts of his     
body1              #bfg sq41 #bhc       
---- magic1 #afd1 #bja1 #bjd1 #beh1     
#bfh1 #bhg    ,synonyms adopted in order
 to avoid naming the dead1 #cei sqq42   
in the ,zulu language1 #cgg2    in the  
,maori language1 #cha    ,taboo of      
chiefs and kings in ,tonga1 #acc sq42   
of chiefs in ,new ,zealand1 #acd sqq42  
,esquimaux theory of1 #baj sqq42    the 
meaning of1 #bbd    ---- rajah and      
chief1 #bd sq4    ,tabooed acts1 #aja   
sqq4    ---- hands1 #ach1 #adj sqq41    

#adf sqq41 #aeh1 #aei n4    ----        
persons1 #aca sqq42    secluded1 #afe   
---- things1 #bbd sqq4    ---- words1   
#cah sqq4    ,taboos1 royal and         
priestly1 #a sqq42    on intercourse    
with strangers1 #aja sqq42    on eating 
and drinking1 #aaf sqq42    on shewing  
the face1 #abj sqq42    on quitting the 
house1 #abb sqq42    on leaving food    
over1 #abf sqq42    on persons who have 
handled the dead1 #ach sqq42    on      
warriors1 #aeg sqq42    on manslayers1  
#afe sqq42    imposed on murderers1 #ahg
 sq42    imposed on hunters and fishers1
 #aij sqq42    transformed into ethical 
precepts1 #bad2    survivals of1 in     
morality1 #bah sq42    as spiritual     
insulators1 #bbd2    on sharp weapons1  
#bcg sqq42    on blood1 #bci sqq42      
relating to the head1 #beb sqq42    on  
hair1 #beh sqq42    on spittle1 #bhg    
sqq42    on foods1 #bia sqq42    on     
knots and rings1 #bic sqq42    on words1
 #cah sqq41 #cib sqq42    on personal   
names1 #cah sqq42    on names of        

relations1 #cce sqq42    on the names of
 the dead1 #cdi sqq42    on names of    
kings and chiefs1 #cgd sqq42    on names
 of supernatural beings1 #chd sqq42     
on names of gods1 #chg sqq4    ----     
observed by the ,mikado1 #c sq42    by  
headmen in ,assam1 #aa2    by ancient   
kings of ,ireland1 #aa sq42    by the   
,flamen ,dialis1 #ac sq42    by the     
,bodia or ,bodio1 #ae2    by sacred     
milkmen among the ,todas1 #af sqq4      
,tahiti1 #bee    ,tahiti1 kings of1     
#bbf2    abdicate on birth of a son1    
#bj2    their names not to be           
pronounced1 #cha sq4    ,tails of cats  
docked as a magical precaution1 #abh sq4
    ,tales1 wandering souls in popular1 
#di sq4    ,tara1 the old capital of    
,ireland1 #aa    ,tartar ,khan1 ceremony
 at visiting a1 #aad    ,teeth1 loss of1
 supposed effect of breaking a taboo1   
#adj2    loosened by angry ghosts1 #ahf 
n4#a2    as a rain-charm1 #bga2         
extracted1 kept against the             
resurrection1 #bhj4    ,see also ,tooth 

,temple at ,jerusalem1 the1 #bcj        
,temporary reincarnation of the dead in 
their living namesakes1 #cga    ,tendi1 
,batta word for soul1 #de4    ,see also 
,tondi    ,tepehuanes1 the1 #ig         
,terms of relationship used as terms of 
address1 #cbd sq4    ,thakambau1 #aca   
,thebes in ,egypt1 priestly kings of1   
#ac    ,theocracies in ,america1 #f     
,thesmophoria1 release of prisoners at1 
#caf    ,thessalian witch1 #cij         
,things tabooed1 #bbd sqq4    ,thompson 
,indians of ,british ,columbia1 #cg sq42
    customs of mourners among the1 #adb 
sq4    ,thomson1 ,joseph1 #ih    ,thorn 
bushes to keep off ghosts1 #adb         
,thread or string used to tie soul to   
body1 #cb sq41 #dc1 #ea    ,threads1    
knotted1 in magic1 #cjc1 #cjd sq41 #cjg 
,three knots in magic1 #cjd1 #cje       
,thumbs snapped to prevent the departure
 of the soul1 #ca    ,thunderstorms     
caused by cut hair1 #bga1 #bhb          
,thurn1 ,e4 ,f4 im1 #cbd sq4    ,tigers 
not called by their proper names1 #dja1 

#djb1 #djc sq41 #daj1 #dae2    called   
dogs1 #djb2    called jackals1 #djb1    
#djc    ,timines of ,sierra ,leone1 #ah 
,timor1 fetish or taboo rajah in1 #bd2  
customs as to war in1 #afe sq4    ,tin  
ore1 ,malay superstitions as to1 #djg   
,tinneh or ,dn ,indians1 #ade sq4       
,toboongkoos of ,celebes1 #dh1 #gh      
,todas1 holy milkmen of the1 #ae sqq4   
,togoland1 #bdg    ,tolampoos1 the1 #cai
    ,tolindoos1 the1 #gh    ,tondi1     
,batta word for soul1 #ce4    ,see also 
,tendi    ,tonga1 divine chiefs in1 #ba2
    the taboo of chiefs and kings in1   
#acc sq42    taboos connected with the  
dead in1 #adj    ,tonquin1 division of  
monarchy in1 #ai sq42    kings of1 #abe 
,tooitonga1 divine chief of ,tonga1 #ba 
,tooth knocked out as initiatory rite1  
#bdd4    ,see also ,teeth    ,toradjas1 
tabooed names among the1 #cdj2    their 
field-speech1 #daa sqq4    ,touching    
sacred king or chief1 supposed effects  
of1 #acb sqq4    ,trading voyages1      
continence observed on1 #bjc            

,tradition1 historical1 hampered by the 
taboo on the names of the dead1 #cfc    
sqq4    ,transference of souls from the 
living to the dead1 #gc2    of souls to 
other bodies1 #di2    of sins1 #bad sqq4
    ,transgressions1 need of confessing1
 #baa sq4    ,see also ,sins            
,transmigration of souls into animals1  
#fe    ,transylvania1 the ,germans of1  
#bif1 #caj    ,traps set for souls1 #gj 
sq4    ,travail1 women in1 knots on     
their garments untied1 #bid4    ,see    
also ,childbirth    ,travellers1 knots  
used as charms by1 #cjf                 
,tree-spirits1 fear of1 #dab sq4        
,trees1 the shadows of trees sensitive1 
#hb2    cut hair deposited on or under1 
#ad1 #bge sq41 #bhf    ,tuaregs1 the1   
#aag1 #abb2 their fear of ghosts1 #cec  
,tumleo1 island of1 #aej    ,tupi       
,indians1 their customs as to eating    
captives1 #agi sq4    ,turtle catching1 
taboos in connexion with1 #aib    ,tusks
 of ivory1 souls in1 #gj    ,twelfth    
,night1 #cif    ,twins1 water poured on 

graves of1 #aed sq4    ---- father of1  
taboos observed by the1 #bci sq42    his
 hair shaved and nails cut1 #bhd        
,tycoons1 the1 #ai    ,tying the soul to
 the body1 #cb sq41 #dc    ,tylor1 ,e4  
,b41 on reincarnation of ancestors1 #cgb
 n4#a    ,uganda1 #hd1 #hf1 #aab1 #ade1 
#afd n4#a1 #bci1 #bdc1 #bed1 #bfc1 #bgg1
 #ccj1 #cfi4    ,see also ,baganda      
,ulster1 kings of1 #ab    ,unclean and  
sacred1 correspondence of the rules     
regarding the1 #ade    ,uncleanness     
regarded as a vapour1 #aeb1 #bjf2    of 
manslayers1 of menstruous and lying-in  
women1 and of persons who have          
handled the dead1 #afi2    of whalers1  
#aia1 #bjg2    of lion-killer1 #bbj2    
of bear-killers1 #bba    ,uncovered in  
the open air1 prohibition to be1 #c1 #ad
    ,unyoro1 king of1 his custom of     
drinking milk1 #aai2    cowboy of the   
king of1 #aei n42    diet of the king   
of1 #bia sq4    ,vapour thought to be   
exhaled by lying-in women and hunters1  
#aeb1 #bjf2    supposed1 of blood and   

corpses1 #baj sq42    supposed to be    
produced by the violation of a taboo1   
#bab    ,varuna1 festival of1 #bag      
,veiling faces to avert evil influences1
 #abj sqq4    ,venison1 taboos          
concerning1 #bjh sq4    ,vermin from    
hair returned to their owner1 #bgh      
,vessels used by tabooed persons        
destroyed1 #d1 #aca1 #aci1 #ade1 #aef1  
#bhd    ---- special1 employed by       
tabooed persons1 #ach1 #aci1 #adb1 #adc1
 #add1 #ade1              #adf1 #adg1   
#adh1 #afj1 #afg1 #ahe1 #ahi1 #aig1 #aih
    ,victims1 sacrificial1 carried round
 city1 #ahh    ,vine1 prohibition to    
walk under a1 #ad1 #bdh    ,virgil1 the 
enchantress in1 #cje2    on rustic      
militia of ,latium1 #caa    ,vow1 hair  
kept unshorn during a1 #bfa sq41 #bhe   
,wabondei1 the1 #bgb    ,wadai1 ,sultan 
of1 #abj    ,wakan1 mysterious1 sacred1 
taboo1 #bbe n4    ,wakelbura1 the1 #ca  
,wallis ,island1 #adj    ,walrus1 taboos
 concerning1 #bjh sq4    ,wanigela      
,river1 #aib    ,wanika1 the1 #bdg      

,wanyamwesi1 the1 #aab1 #ccj    ,wanyoro
 7,banyoro71 the1 #bgh    ,war1         
continence in1 #aeg1 #aeh n4#a1 #afa1   
#afc1 #afd1 #afe2    rules of ceremonial
 purity observed in1 #aeg sqq42    hair 
kept unshorn in1 #bfa    ---- chief1 or 
war king1 #bj1 #ba1 #bd    ---- -dances1
 #afi1 #agj1 #agh1 #ahb    ,warm food   
tabooed1 #ahi    ,warramunga1 the1 #chd 
,warriors tabooed1 #aeg sqq4    ,washing
 the head1 #bec4 ,see ,bathing    ,water
 poured as a rain-charm1 #aed sq42      
holy1 sprinkling with1 #bhe sq4    ---- 
-spirits1 danger of1 #id    ,wax figure 
in magic1 #gd    ,weapons of manslayers1
 purification of1 #agb1 #ahb1 #bai      
,wedding ring1 an amulet against        
witchcraft1 #cad    ,were-wolf1 #db     
,whale1 solemn burial of dead1 #bbc     
,whalers1 taboos observed by1 #aia sq41 
#bje sqq4    ,wheaten flour1 prohibition
 to touch1 #ac    ,white1 faces and     
bodies of manslayers painted1 #age1 #ahf
 n4#a2    lion-killer painted1 #bbj     
---- clay1 ,caffre boys at circumcision 

smeared with1 #aef    ,whydah1 king of1 
#abi    ,widows and widowers1 customs   
observed by1 #adb sq41 #add sq41 #ahb   
n4#b    ,wied1 ,prince of1 #if          
,wife's mother1 the savage's dread of   
his1 #hc sqq42    her name not to be    
pronounced by her son-in-law1 #ccg1     
#cch1 #cdc    ---- name not to be       
pronounced by her husband1 #ccg1 #cch1  
#cci    ,wild beasts not called by their
 proper names1 #cif sqq4    ,wilkinson1 
,r4 ,j41 #daf n4#d    ,willow wands as  
disinfectants1 #adc    ,windessi1 in    
,new ,guinea1 #afi    ,winds kept in    
jars1 #e    ,wine1 the blood of the     
vine1 #bdh2    called milk1 #bdi n4#b   
,wing-bone of eagle used to drink       
through1 #ahi    ,winter1 myths of gods 
and spirits to be told only in1 #che sq4
    ,wirajuri1 the1 #bfi    ,witch's    
soul departs from her in sleep1 #ci1    
#da1 #db    ,witches make use of cut    
hair1 #bgj1 #bga1 #bgi1 #bhb            
,wollunqua1 a mythical serpent1 #chd    
,wolofs of ,senegambia1 #cbc    ,wolves1

 charms to protect cattle from1 #cjg2   
not to be called by their proper names1 
#cif1 #cig1 #cih1 #djb    ,women tabooed
 at menstruation and childbirth1 #ade   
sqq42    abstinence from1 during war1   
#aeg1 #aeh n4#a1 #afa1 #afc1 #afd2    in
 childbed holy1 #bbe n42    blood of1   
dreaded1 #bej sq4    ,women's clothes1  
supposed effects of touching1 #afd sq4  
8,women's speech0 among the ,caffres1   
#cce sq4    ,words tabooed1 #cah sqq42  
savages take a materialistic view of    
words1 #cca    ---- common1 changed     
because they are the names of the dead1 
#ceh sqq41              #cge1    or the 
names of chiefs and kings1 #cge1 #cgf   
sqq42    tabooed1 #cib sqq4    ,wounded 
men not allowed to drink milk1 #agd sq4 
,wrist tied to prevent escape of soul1  
#cb1 #dc1 #ea    ---- bands as amulets1 
#cae    ,wurunjeri tribe1 #db           
,xenophanes1 on the gods1 #chg          
,yabim1 the1 #aea1 #cjf1 #ced1 #chf     
,yakut shaman1 #fc    ,yams1 ,feast of1 
#abc    ,yaos1 the1 #ig sq4    ,yawning1

 soul supposed to depart in1 #ca        
,yewe order1 secret society in ,togo1   
#chc    ,yorubas1 rebirth of ancestors  
among the1 #cfi    ,zapotecs of ,mexico1
 the pontiff of the1 #f sq4             
,zend-,avesta1 the1 on cut hair and     
nails1 #bgg    ,zeus on ,mount ,lycaeus1
 sanctuary of1 #hh    ,zulu language1   
its diversity1 #cgg    ,zulus1 names of 
chiefs and kings tabooed among the1 #cgf
 sq42    their superstition as to       
reflections in water1 #ia               
,,footnotes         ,m#a ,life of divine
 kings and priests regulated by minute  
rules4 ,the        ,mikado or ,dairi of 
,japan4        #a ,see ,the ,magic ,art 
and the ,evolution of ,kings1 vol4 i4   
pp4 #ccb        sqq41 #cgc sqq4         
#b ,the ,magic ,art and the ,evolution  
of ,kings1 vol4 i4 pp4 #ceb sqq4        
#c ,manners and ,customs of the         
,japanese in the ,nineteenth ,century3  
from        recent ,dutch ,visitors to  
,japan1 and the ,german of ,dr4 ,ph4    
,fr4 von        ,siebold 7,london1      

#ahda71 pp4 #ada sqq4        #d ,w4 ,g4 
,aston1 ,shinto 7the ,way of the ,gods7 
7,london1 #aije71 p4 #da2        ,michel
 ,revon1 ,le ,shintosme1 i4 7,paris1    
#aijg71 pp4 #ahi sqq4 ,the              
,japanese word for god or deity is kami4
 ,it is thus explained by        the    
native scholar ,motori1 one of the chief
 authorities on ,japanese               
religion3 8,the term ,kami is applied in
 the first place to the        various  
deities of ,heaven and ,earth who are   
mentioned in the ancient        records 
as well as their spirits 7mi-tama7 which
 reside in the        shrines where they
 are worshipped4 ,moreover1 not only    
human beings1        but birds1 beasts1 
plants and trees1 seas and mountains1   
and all        other things whatsoever  
which deserve to be dreaded and revered 
for        the extraordinary and        
pre-eminent powers which they possess1  
are        called ,kami4 ,they need not 
be eminent for surpassing nobleness1    
goodness1 or serviceableness alone4     

,malignant and uncanny beings are       
also called ,kami if only they are the  
objects of general dread4        ,among 
,kami who are human beings ,i need      
hardly mention first of all        the  
successive ,mikados--with reverence be  
it spoken4444 ,then there        have   
been numerous examples of divine human  
beings both in ancient        and modern
 times1 who1 although not accepted by   
the nation        generally1 are treated
 as gods1 each of his several dignity1  
in a        single province1 village1 or
 family40 ,hirata1 another native       
authority on ,japanese religion1 defines
 kami as a term which        comprises  
all things strange1 wondrous1 and       
possessing isao or        virtue4 ,and a
 recent dictionary gives the following  
definitions3        8,kami4 #a4         
,something which has no form but is only
 spirit1 has        unlimited           
supernatural power1 dispenses calamity  
and good fortune1        punishes crime 
and rewards virtue4 #b4 ,sovereigns of  

all times1 wise        and virtuous men1
 valorous and heroic persons whose      
spirits are        prayed to after their
 death4 #c4 ,divine things which        
transcend human        intellect4 #d4   
,the ,christian ,god1 ,creator1 ,supreme
 ,lord40 ,see ,w4 ,g4        ,aston1    
,shinto 7the ,way of the ,gods71 pp4    
#h-aj1 from which the        foregoing  
quotations are made4 ,mr4 ,aston himself
 considers that 8the        deification 
of living ,mikados was titular rather   
than real10 and he        adds3 8,i am  
not aware that any specific so-called   
miraculous powers        were           
authoritatively claimed for them0 7op4  
cit4 p4 #da74 ,no doubt        it is    
very difficult for the ,western mind to 
put itself at the point        of view  
of the ,oriental and to seize the       
precise point 7if it can be        said 
to exist7 where the divine fades into   
the human or the human        brightens 
into the divine4 ,in translating1 as we 
must do1 the vague        thought of a  

crude theology into the comparatively   
exact language of        civilised      
,europe we must allow for a considerable
 want of        correspondence between  
the two3 we must leave between them1 as 
it        were1 a margin of cloudland to
 which in the last resort the deity     
may retreat from the too searching light
 of philosophy and science4        #e   
,m4 ,revon1 op4 cit4 i4 #aij n4#b       
,m#b ,rules of life formerly observed by
 the ,mikado4        #f ,kaempfer1      
8,history of ,japan10 in ,pinkerton's   
,voyages and ,travels1        vii4 #gaf 
sq4 ,however1 ,mr4 ,w4 ,g4 ,aston tells 
us that ,kaempfer's        statements   
regarding the sacred character of the   
,mikado's person        cannot be       
depended on 7,shinto1 the ,way of the   
,gods1 p4 #da1 note        74 ,m4 ,revon
 quotes ,kaempfer's account with the    
observation that1        8les navets    
reclent plus d'une ide juste0 7,le      
,shintosme1        vol4 i4 p4 #aia1 note
 #b74 ,to me it seems that ,kaempfer's  

description        is very strongly     
confirmed by its close correspondence in
 detail        with the similar customs 
and superstitions which have prevailed  
in        regard to sacred personages in
 many other parts of the world and      
with which it is most unlikely that     
,kaempfer was acquainted4 ,this         
correspondence will be brought out in   
the following pages4        #g ,in      
,pinkerton's reprint this word appears  
as 8mobility40 ,i have made        the  
correction from a comparison with the   
original 7,kaempfer1        ,history of 
,japan1 translated from the original    
,dutch manuscript by        ,j4 ,g4     
,scheuchzer1 ,london1 #agbh1 vol4 i4 p4 
#aej74        #h ,caron1 8,account of   
,japan10 in ,pinkerton's ,voyages and   
,travels1        vii4 #fac4 ,compare ,b4
 ,varenius1 ,descriptio regni ,japoniae 
et ,siam        7,cambridge1 #afgc71 p4 
#aa3 8,nunquam attingebant 7quemadmodum 
et        hodie id observat7 pedes      
ipsius terram3 radiis ,solis caput      

nunquam        illustrabatur3 in apertum
 arem non procedebat10 etc4 ,the first  
edition of this book was published by   
,elzevir at ,amsterdam in #afdi4        
,the ,geographia ,generalis of the same 
writer had the honour of                
appearing in an edition revised and     
corrected by ,isaac ,newton             
7,cambridge1 at the ,university ,press1 
#afgb74       ,m#c ,rules of life       
observed by kings and priests in ,africa
 and ,america4        #i ,a4 ,bastian1  
,die deutsche ,expedition an der        
,loango-,kste 7,jena1        #ahgd-ge71 
i4 #bhg sq41 compare pp4 #cec sq4       
#aj ,h4 ,klose1 ,togo unter deutscher   
,flagge 7,berlin1 #ahii71 pp4 #ahi1     
#bfh4       #aa ,j4 ,b4 ,labat1         
,relation historique de l'thiopie       
occidentale 7,paris1        #agcb71 i4  
#bed sqq4       #ab ,ch4 ,wunenberger1  
8,la ,mission et le royaume de ,humb1   
sur les bords        du ,cunne10        
,missions ,catholiques1 xx4 7#ahhh7 p4  
#bfb4       #ac ,see ,the ,magic ,art   

and the ,evolution of ,kings1 vol4 i4   
pp4 #dae        sq4       #ad ,brasseur 
de ,bourbourg1 ,histoire des nations    
civilises du ,mexique        et de      
l',amrique-centrale1 iii4 #bi sq42 ,h4  
,h4 ,bancroft1 ,native        ,races of 
the ,pacific ,states1 ii4 #adb sq4      
,m#d ,the rules of life imposed on kings
 in early society are intended to       
preserve their lives for the good of    
their people4     ,m#e ,taboos observed 
by ,african kings4       #ae ,a4        
,bastian1 ,die deutsche ,expedition an  
der ,loango-,kste1 i4 #cee4       #af   
,o4 ,dapper1 ,description de l',afrique 
7,amsterdam1 #afhf71 p4 #ccf4       #ag 
,o4 ,baumann1 ,eine afrikanische        
,tropen-,insel1 ,fernando ,po und die   
,bube 7,wien und ,olmtz1 #ahhh71 pp4    
#ajc sq4       ,m#f ,taboos observed by 
,african kings4 ,prohibition to see the 
sea4       #ah ,g4 ,zndel1 8,land und   
,volk der ,eweer auf der ,sclavenkste in
        ,westafrika10 ,zeitschrift der  
,gesellschaft fr ,erdkunde zu ,berlin1  

xii4 7#ahgg7 p4 #djb4       #ai ,braud1 
8,note sur le ,dahom10 ,bulletin de la  
,socit de ,gographie        7,paris71   
,vme ,srie1 xii4 7#ahff7 p4 #cgg4       
#bj ,a4 ,bastian1 ,die deutsche         
,expedition an der ,loango-,kste1 i4    
#bfc4       #ba ,bosman's 8,guinea10 in 
,pinkerton's ,voyages and ,travels1 xvi4
 #ejj4       #bb ,a4 ,dalzell1 ,history 
of ,dahomey 7,london1 #agic71 p4 #ae2   
,th4        ,winterbottom1 ,an ,account 
of the ,native ,africans in the         
,neighbourhood of ,sierra ,leone        
7,london1 #ahjc71 pp4 #bbi sq4       #bc
 ,j4 ,b4 ,l4 ,durand1 ,voyage au ,sngal 
7,paris1 #ahjb71 p4 #ee4       #bd ,w4  
,s4 ,taberer 7,chief ,native            
,commissioner for ,mashonaland71        
8,mashonaland ,natives10 ,journal of the
 ,african ,society1 ,no4 #ae            
7,april #aije74 p4 #cbj4       #be ,a4  
van ,gennep1 ,tabou et totmisme         
,madagascar 7,paris1 #aijd71 p4         
#aac4       #bf ,father ,porte1 8,les   
,reminiscences d'un missionnaire du     

,basutoland10        ,missions          
,catholiques1 xxviii4 7#ahif7 p4 #bce4  
#bg ,plutarch1 ,isis et ,osiris1 #cb4   
#bh ,p4 ,j4 de ,arriaga1 ,extirpacion de
 la idolatria del ,piru 7,lima1         
#afba71 pp4 #aa1 #acb4       #bi ,w4    
,marsden1 ,history of ,sumatra 7,london1
 #ahaa71 p4 #cja4       ,m#g ,taboos    
observed by chiefs among the ,sakalavas 
and the hill tribes of        ,assam4   
#cj ,a4 van ,gennep1 ,tabou et totmisme 
,madagascar1 p4 #aac1 quoting ,de       
,thuy1 tude historique1 gographique et  
ethnographique sur la        province de
 ,tular1 ,notes1 ,rec41 ,expl41 #ahii1  
p4 #ajd4       #ca ,t4 ,c4 ,hodson1     
8,the genna amongst the ,tribes of      
,assam10 ,journal of        the         
,anthropological ,institute1 xxxvi4     
7#aijf7 p4 #ih4 ,the word for           
taboo among these tribes is genna4      
,m#h ,taboos observed by ,irish kings4  
#cb ,the ,duibhlinn is the part of the  
,liffey on which ,dublin now stands4    
#cc ,the site1 marked by the remains of 

some earthen forts1 is now known        
as ,rathcroghan1 near ,belanagare in the
 county of ,roscommon4       #cd ,the   
,book of ,rights1 edited with           
translation and notes by ,john          
,o',donovan 7,dublin1 #ahdg71 pp4 #c-h4 
,this work1 comprising a list both      
of the prohibitions 7urgharta or geasa7 
and the prerogatives        7buadha7 of 
the ,irish kings1 is preserved in a     
number of        manuscripts1 of which  
the two oldest date from #acij and about
 #adah        respectively4 ,the list is
 repeated twice1 first in prose and then
 in        verse4 ,i have to thank my   
friend ,professor ,sir ,j4 ,rhys for    
kindly        calling my attention to   
this interesting record of a            
long-vanished        past in ,ireland4  
,as to these taboos1 see ,p4 ,w4 ,joyce1
 ,social        ,history of ,ancient    
,ireland1 i4 #caj sqq4       ,m#i       
,taboos observed by ,egyptian kings4    
#ce ,see ,the ,magic ,art and the       
,evolution of ,kings1 vol4 i4 pp4 #dah  

sqq4       #cf ,diodorus ,siculus1 i4   
#gj4       #cg ,g4 ,maspero1 ,histoire  
ancienne des peuples de l',orient       
classique1        ii4 #gei1 note #c2 ,a4
 ,moret1 ,du caractre religieux de la   
royaut        ,pharaonique 7,paris1     
#aijb71 pp4 #cad-cah4       #ch 7,sir7  
,j4 ,g4 ,scott1 ,gazetteer of ,upper    
,burma and the ,shan ,states1           
part ii4 vol4 i4 7,rangoon1 #aija7 p4   
#cjh4      ,m#aj ,taboos observed by the
 ,flamen ,dialis at ,rome4       #ci    
,see ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 ii4 pp4 #aia sq4       
#dj ,among the ,gallas the king1 who    
also acts as priest by performing       
sacrifices1 is the only man who is not  
allowed to fight with        weapons2 he
 may not even ward off a blow4 ,see ,ph4
 ,paulitschke1        ,ethnographie     
,nordost-,afrikas3 die geistige ,cultur 
der ,dankil1        ,galla und ,soml1 p4
 #acf4       #da ,among the ,kafirs of  
the ,hindoo ,koosh men who are preparing
 to be        headmen are considered    

ceremonially pure1 and wear a           
semi-sacred        uniform which must   
not be defiled by coming into contact   
with dogs4        8,the ,kaneash persons
 in this state of ceremonial purity were
        nervously afraid of my dogs1    
which had to be fastened up whenever    
one of these august personages was seen 
to approach4 ,the dressing        has to
 be performed with the greatest care1 in
 a place which cannot        be defiled 
with dogs4 ,utah and another had        
convenient dressing-rooms        on the 
top of their houses which happened to be
 high and isolated1        but another  
of the four ,kaneash had been compelled 
to erect a        curious-looking square
 pen made of poles in front of his      
house1 his        own roof being a      
common thoroughfare0 7,sir ,george      
,scott ,robertson1        ,the ,kafirs  
of the ,hindu ,kush 7,london1 #ahih71 p4
 #dff74       #db ,similarly the        
,egyptian priests abstained from beans  
and would not        even look at them4 

,see ,herodotus1 ii4 #cg1 with ,a4      
,wiedemann's note2        ,plutarch1    
,isis et ,osiris1 #e4       #dc         
,similarly among the ,kafirs of the     
,hindoo ,koosh the high priest 8may     
not traverse certain paths which go near
 the receptacles for the        dead1   
nor may he visit the cemeteries4 ,he may
 not go into the actual        room     
where a death has occurred until after  
an effigy has been        erected for   
the deceased4 ,slaves may cross his     
threshold1 but must        not approach 
the hearth0 7,sir ,george ,scott        
,robertson1 op4 cit4 p4        #daf74   
#dd ,aulus ,gellius1 x4 #ae2 ,plutarch1 
,quaest1 ,rom4 #aji-aab2 ,pliny1 ,nat4  
,hist4 xxviii4 #adf2 ,servius on        
,virgil1 ,aen4 i4 #agi1 #ddh1 iv4 #eah2 
,macrobius1 ,saturn4 i4 #af4 #h sq42    
,festus1 p4 #afa ,a1 ed4 ,c4 ,o4        
,mller4 ,for more details see ,j4       
,marquardt1 ,rmische                    
,staatsverwaltung1 iii4#b #cbf sqq4     
,m#aa ,taboos observed by the ,bodia of 

,sierra ,leone4       #de ,sir ,harry   
,johnston1 ,liberia 7,london1 #aijf71   
ii4 #ajgf sq41        quoting from      
,bishop ,payne1 who wrote 8some fifty   
years ago40 ,the        ,bodia described
 by ,bishop ,payne is clearly identical 
with the ,bodio        of the ,grain    
,coast who is described by the ,rev4 ,j4
 ,l4 ,wilson        7,western ,africa1  
pp4 #abi sqq474 ,see below1 p4 #bc2 and 
,the ,magic        ,art and the         
,evolution of ,kings1 vol4 i4 p4 #cec4  
,as to the iron ring        which the   
pontiff wears on his ankle as the badge 
of his office we        are told that it
 8is regarded with as much veneration as
 the most        ancient crown in       
,europe1 and the incumbent suffers as   
deep disgrace        by its removal as  
any monarch in ,europe would by being   
deprived of        his crown0 7,j4 ,l4  
,wilson1 op4 cit4 pp4 #abi sq474        
,m#ab ,taboos observed by sacred milkmen
 among the ,todas of ,south ,india4     
#df ,w4 ,h4 ,r4 ,rivers1 ,the ,todas    

7,london1 #aijf71 pp4 #ih-ajc4       #dg
 ,for restrictions imposed on these     
lesser milkmen see ,w4 ,h4 ,r4          
,rivers1 op4 cit4 pp4 #fb1 #ff1 #fg sq41
 #gb1 #gc1 #gi-ha4       #dh ,w4 ,h4 ,r4
 ,rivers1 ,the ,todas1 pp4 #gi-ha4      
,m#ac ,the effect of these burdensome   
rules was to divorce the temporal       
from the spiritual authority4    ,m#ad  
,reluctance to accept sovereignty with  
its vexatious restrictions4       #di   
,the ,magic ,art1 vol4 ii4 p4 #d4       
#ej ,id4 vol4 i4 pp4 #ced sq4       #ea 
,a4 ,bastian1 ,die deutsche ,expedition 
an der ,loango-,kste1 i4 #ced           
sq41 ii4 #i1 #aa4       #eb ,zweifel et 
,moustier1 8,voyage aux sources du      
,niger10 ,bulletin de la        ,socit  
de ,gographie 7,paris71 ,v,ime ,srie1   
xx4 7#ahhj7 p4 #aaa4       #ec ,o4      
,dapper1 ,description de l',afrique     
7,amsterdam1 #afhf71 p4 #bej4       #ed 
,j4 ,matthews1 ,voyage to ,sierra-,leone
 7,london1 #agia71 p4 #ge4       #ee ,t4
 ,winterbottom1 ,account of the ,native 

,africans in the        ,neighbourhood  
of ,sierra ,leone 7,london1 #ahjc71 p4  
#abd4       #ef ,the ,travels of the    
,jesuits in ,ethiopia1 collected and    
historically        digested by ,f4     
,balthazar ,tellez 7,london1 #agaj71 pp4
 #aig sq4      ,m#ae ,sovereign powers  
divided between a temporal and a        
spiritual head4       #eg ,manners and  
,customs of the ,japanese1 pp4 #aii     
sqq41 #cee sqq4       #eh ,richard1     
8,history of ,tonquin10 in ,pinkerton's 
,voyages and ,travels1        ix4 #gdd  
sqq4       #ei ,l4 ,a4 ,waddell1 ,among 
the ,himalayas 7,westminster1 #ahii71   
pp4 #adf        sq4       #fj ,w4       
,ellis1 ,polynesian ,researches1 ,second
 ,edition 7,london1        #ahcb-ahcf71 
iii4 #ii sqq4       #fa ,w4 ,w4 ,gill1  
,myths and ,songs of the ,south         
,pacific1 pp4 #bic sqq4       #fb ,the  
late ,rev4 ,lorimer ,fison1 in a letter 
to the author1 dated ,august        #bf1
 #ahih4       #fc ,w4 ,mariner1 ,an     
,account of the ,natives of the ,tonga  

,islands1 ,second        ,edition       
7,london1 #ahah71 ii4 #ge-gi1 #acb-acf4 
#fd ,strabo1 vii4 #c4 #e1 pp4 #big sq4  
,compare id4 vii4 #c4 #aa1 p4 #cjd4     
#fe ,aristotle1 ,constitution of        
,athens1 iii4 #b4 ,my friend ,professor 
,henry ,jackson kindly called my        
attention to this passage4       #ff    
,see ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 i4 p4 #daf1 and        
above1 p4 #f4      ,m#af ,fetish kings  
and civil kings in ,west ,africa4       
#fg ,miss ,mary ,h4 ,kingsley in        
,journal of the ,anthropological        
,institute1        xxix4 7#ahii7 pp4 #fa
 sqq4 ,i had some conversation on this  
subject        with ,miss ,kingsley     
7#ast ,june #ahig7 and have embodied the
 results in        the text4 ,miss      
,kingsley did not know the rule of      
succession among        the fetish      
kings4       #fh ,t4 ,j4 ,hutchinson1   
,impressions of ,western ,africa        
7,london1 #aheh71        pp4 #aja sq42  
,le ,comte ,c4 ,n4 de ,cardi1 8,ju-ju   

,laws and ,customs in        the ,niger 
,delta10 ,journal of the                
,anthropological ,institute1 xxix4      
7#ahii7 p4 #ea4       #fi ,h4 ,goldie1  
,calabar and its ,mission1 ,new ,edition
 7,london1 #aija71 ,p4        #dc4      
#gj ,j4 ,l4 ,wilson1 ,western ,africa   
7,london1 #ahef71 p4 #abi4 ,as to the   
taboos observed by the ,bodio or ,bodia 
see above1 p4 #ae4       #ga ,miss ,mary
 ,h4 ,kingsley1 in ,journal of the      
,anthropological        ,institute1     
xxix4 7#ahii7 p4 #fb4      ,m#ag ,the   
,king of the ,night4       #gb          
,marchoux1 8,ethnographie1              
,porto-,novo10 ,revue ,scientifique1    
,quatrime ,srie1 iii4 7#ahie7 pp4 #eie  
sq4 ,this passage was pointed        out
 to me by ,mr4 ,n4 ,w4 ,thomas4         
#gc ,o4 von ,kotzebue1                  
,entdeckungs-,reise in die ,sd-,see und 
nach der        ,berings-,strasse       
7,weimar1 #ahba71 iii4 #adi4      ,m#ah 
,civil rajahs and taboo rajahs in the   
,east ,indies4       #gd ,j4 ,j4 de     

,hollander1 ,handleiding bij de         
,beofening der ,land- en                
,volkenkunde van ,nederlandsch          
,oost-,indi1 ii4 #fjf sq4 ,in other     
parts of ,timor the spiritual ruler is  
called ,anaha paha or        8conjuror  
of the land40 ,compare ,h4 ,zondervan1  
8,timor en de        ,timoreezen10      
,tijdschrift van het ,nederlandsch      
,aardrijkskundig        ,genootschap1   
,tweede ,serie1 v4 7#ahhh7 ,afdeeling1  
mehr uitgebreide        artikelen1 pp4  
#djj-djb4       #ge ,a4 ,c4 ,haddon1    
,head-hunters1 ,black1 ,white1 and      
,brown 7,london1        #aija71 pp4     
#bgj-bgb4       #gf ,dr4 ,hahl1         
8,mittheilungen ber ,sitten und         
rechtliche ,verhltnisse auf             
,ponape10 ,ethnologisches ,notizblatt1  
ii4 ,heft #b 7,berlin1 #aija71 pp4      
#e sq41 #g4 ,the title of the           
prime-minister is ,nanekin4      ,m#ai  
,what is the primitive conception of    
death8    ,m#bj ,savages conceive the   
human soul as a mannikin1 the prolonged 

absence        of which from the body   
causes death4    ,m#ba ,the soul as a   
mannikin in ,australia1 ,america1 and   
among the ,malays4       #gg ,r4        
,salvado1 ,mmoires historiques sur      
l',australie 7,paris1 #ahed71 p4        
#afb2 ,journal of the ,anthropological  
,institute1 vii4 7#ahgh7 p4 #bhb4       
,in this edifying catechism there is    
little to choose between the            
savagery of the white man and the       
savagery of the black4       #gh        
,relations des ,jsuites1 #afcd1 p4 #ag2 
id41 #afcf1 p4 #ajd2 id41        #afci1 
p4 #dc 7,canadian reprint1 ,quebec1     
#aheh74       #gi ,h4 ,rink1 ,tales and 
,traditions of the ,eskimo1 p4 #cf4 ,the
 ,esquimaux        of ,bering ,strait   
believe that every man has several      
souls1 and that        two of these     
souls are shaped exactly like the body4 
,see ,e4 ,w4        ,nelson1 8,the      
,eskimo about ,bering ,strait10         
,eighteenth ,annual ,report        of   
the ,bureau of ,american ,ethnology1    

part i4 7,washington1 #ahii7 p4         
#dbb4       #hj ,fr4 ,boas1 in ,sixth   
,report on the ,north-,western ,tribes  
of ,canada1        p4 #dd 7separate     
reprint from the ,report of the ,british
 ,association        for #ahij74        
#ha ,fr4 ,boas1 in ,ninth ,report on the
 ,north-,western ,tribes of ,canada1    
p4 #dfa 7,report of the ,british        
,association for #ahid74       #hb ,w4  
,w4 ,skeat1 ,malay ,magic 7,london1     
#aijj71 p4 #dg4      ,m#bb ,the soul as 
a mannikin in ancient ,egypt4       #hc 
,g4 ,maspero1 tudes de mythologie et    
d'archologie gyptiennes        7,paris1 
#ahic71 i4 #chh sq42 ,a4 ,wiedemann1    
,the ancient ,egyptian        ,doctrine 
of the ,immortality of the ,soul        
7,london1 #ahie71 pp4 #aj        sqq4   
,in ,greek works of art1 especially     
vase-paintings1 the human        soul is
 sometimes represented as a tiny being  
in human form1        generally winged1 
sometimes clothed and armed1 sometimes  
naked4 ,see        ,o4 ,jahn1           

,archologische ,beitrge 7,berlin1       
#ahdg71 pp4 #abh sqq42        ,e4       
,pottier1 tude sur les lcythes blancs   
attiques 7,paris1 #ahhc71        pp4    
#ge-gi2 ,american ,journal of           
,archaeology1 ii4 7#ahhf7 pll4 xii41    
xiii42 ,o4 ,kern1 in ,aus der ,anomia1  
,archologische ,beitrge ,carl           
,robert zur ,erinnerung an ,berlin      
dargebracht 7,berlin1 #ahij71 pp4       
#hi-ie4 ,greek artists of a later period
 sometimes portrayed the human          
soul in the form of a butterfly 7,o4    
,jahn1 op4 cit4 pp4 #ach        sqq474  
,there was a particular sort of         
butterfly to which the        ,greeks   
gave the name of soul 774 ,see          
,aristotle1 ,hist4 anim4 v4        #ai1 
p4 #eej b #bf1 p4 #eea b #ac sq42       
,plutarch1 ,quaest4 conviv4 ii4         
#c4 #b4      ,m#bc ,the soul as a       
mannikin in ,nias1 ,fiji1 and ,india4   
#hd ,w4 ,w4 ,gill1 ,myths and ,songs of 
the ,south ,pacific 7,london1 #ahgf71   
p4 #aga4       #he ,h4 ,sundermann1     

8,die ,insel ,nias und die ,mission     
daselbst10        ,allgemeine           
,missions-,zeitschrift1 ,bd4 xi4        
,october #ahhd1 p4 #dec4       #hf ,the 
late ,rev4 ,lorimer ,fison1 in a letter 
to the author1 dated        ,november   
#c1 #ahih4       #hg ,h4 ,a4 ,rose1     
8,note on ,female ,tattooing in the     
,panjb10 ,indian        ,antiquary1     
xxxi4 7#aijb7 p4 #bih4      ,m#bd       
,attempts to prevent the soul from      
escaping from the body4       #hh ,b4   
,f4 ,matthes1 ,over de ,bissoes of      
heidensche priesters en                 
priesteressen der ,boeginezen           
7,amsterdam1 #ahgb71 p4 #bd 7reprinted  
from the ,verhandelingen der            
,koninklijke ,akademie van              
,wetenschappen1 ,afdeeling ,letterkunde1
 ,deel vii474       #hi ,a4 ,c4 ,haddon1
 ,head-hunters1 p4 #dci4       #ij ,h4  
,ling ,roth1 8,low's ,natives of        
,borneo10 ,journal of the               
,anthropological ,institute1 xxi4       
7#ahib7 p4 #aae4       #ia ,a4 ,c4      

,haddon1 ,head hunters1 pp4 #cga1 #cif4 
#ib ,h4 ,candelier1 ,rio-,hacha et les  
,indiens ,goajires 7,paris1 #ahic71 pp4 
#beh sq4       #ic ,r4 ,southey1        
,history of ,brazil1 iii4 #cif4         
#id ,g4 ,m4 ,dawson1 8,on the ,haida    
,indians of the ,queen ,charlotte       
,islands10        ,geological ,survey of
 ,canada1 ,report of ,progress for      
#ahgh-ahgi        7,montreal1 #ahhj71   
pp4 #abc ,b1 #aci ,b4       #ie ,panjab 
,notes and ,queries1 ii4 p4 #aad1  #ffe4
       #if ,m4 ,radiguet1 ,les ,derniers
 ,sauvages 7,paris1 #ahhb71 p4 #bde2    
,matthias        ,g----1 ,lettres sur   
,iles les ,marquises 7,paris1 #ahdc71 p4
 #aae2 ,clavel1        ,les             
,marquisiens1 p4 #db note4       #ig    
,gagnire1 in ,annales de la ,propagation
 de la ,foi1 xxxii4 7#ahfj7 p4          
#dci4       #ih ,f4 ,blumentritt1 8,das 
,stromgebiet des ,rio ,grande de        
,mindano10        ,petermanns           
,mitteilungen1 xxxvii4 7#ahia7 p4 #aaa4 
#ii ,a4 d',orbigny1 ,l',homme amricain1 

ii4 #bda2 ,t4 ,j4 ,hutchinson1 8,the    
,chaco ,indians10 ,transactions of the  
,ethnological ,society of               
,london1 ,n4,s41 iii4 7#ahfe7 pp4 #cbb  
sq42 ,a4 ,bastian1 ,culturlnder         
des alten ,amerika1 i4 #dgf4 ,a similar 
custom is observed by the               
,cayuvava ,indians 7,a4 d',orbigny1 op4 
cit4 ii4 #beg74      #ajj ,e4           
,modigliani1 ,un ,viaggio a ,nas        
7,milan1 #ahij71 p4 #bhc4      #aja ,a4 
,w4 ,howitt1 ,native ,tribes of         
,south-,east ,australia 7,london1       
#aijd71 p4 #dgc4      #ajb ,fr4 ,boas1  
8,the ,central ,eskimo10 ,sixth ,annual 
,report of the ,bureau        of        
,ethnology 7,washington1 #ahhh71 pp4    
#fac sq4 ,among the ,esquimaux        of
 ,smith ,sound male mourners plug up the
 right nostril and female               
mourners the left 7,e4 ,bessels in      
,american ,naturalist1 xviii4           
7#ahhd7 p4 #hgg2 cp4 ,j4 ,murdoch1      
8,ethnological ,results of the ,point   
,barrow ,expedition10 ,ninth ,annual    

,report of the ,bureau of ,ethnology    
7,washington1 #ahib71 p4 #dbe74 ,this   
seems to point to a belief that         
the soul enters by one nostril and goes 
out by the other1 and that        the   
functions assigned to the right and left
 nostrils in this        respect are    
reversed in men and women4 ,among the   
,esquimaux of ,baffin        land 8the  
person who prepares a body for burial   
puts rabbit's fur        into his       
nostrils to prevent the exhalations from
 entering his own        lungs0 7,fr4   
,boas1 8,the ,eskimo of ,baffin ,land   
and ,hudson ,bay10        ,bulletin of  
the ,american ,museum of ,natural       
,history1 xv4 part i4        7#aija7 p4 
#add74 ,but this would hardly explain   
the custom of stopping        one       
nostril only4      #ajc ,g4 ,f4 ,lyon1  
,private ,journal 7,london1 #ahbd71 p4  
#cgj4      #ajd ,b4 ,f4 ,matthes1       
,bijdragen tot de ,ethnologie van       
,zuid-,celebes 7,the        ,hague1     
#ahge71 p4 #ed4      #aje ,j4 ,l4 van   

der ,toorn1 8,het animisme bij den      
,minangkabauer der        ,padangsche   
,bovenlanden10 ,bijdragen tot de ,taal- 
,land- en        ,volkenkunde van       
,nederlandsch-,indi1 xxxix4 7#ahij7 p4  
#ef4      #ajf ,c4 ,hose and ,r4        
,shelford1 8,materials for a ,study of  
,tatu in ,borneo10        ,journal of   
the ,anthropological ,institute1 xxxvi4 
7#aijf7 p4 #fe4      #ajg ,w4           
,jochelson1 8,the ,koryak1 ,religion and
 ,myths0 7,leyden and ,new ,york1       
#aije71 p4 #ajc 7,memoir of the         
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific ,expedition1
 vol4 vi4 part i474      #ajh ,w4 ,f4   
,a4 ,zimmermann1 ,die ,inseln des       
,indischen und ,stillen ,meeres         
7,berlin1 #ahfd-fe71 ii4 #chf sq4       
#aji ,compare                      1    
,herodas1 ,mimiambi1 iii4 #c sq42       
1 ,dio ,chrysostom1 ,orat4 xxxii4       
vol4 i4 p4 #dag1 ed4 ,dindorf2 modern   
,greek      1        ,g4 ,f4 ,abbott1   
,macedonian ,folklore1 p4 #aic note2    

8mihi anima in        naso esse1 stabam 
tanquam mortuus10 ,petronius1 ,sat4 #fb2
 8in        primis labris animam        
habere10 ,seneca1 ,natur4 quaest4 iii4  
praef4        #af2 8,voil un pauvre     
malade qui a le feu dans le corps1 et   
l'me        sur le bout des lvres10 ,j4 
de ,brebeuf1 in ,relations des          
,jsuites1 #afcf1 p4 #aac 7,canadian     
reprint72 8,this posture keeps the      
weary soul hanging upon the lip2 ready  
to leave the carcass1 and yet        not
 suffered to take its wing10 ,r4        
,bentley1 8,sermon on ,popery10         
quoted in ,monk's ,life of ,bentley1#b  
i4 #chb4 ,in ,czech they say of a       
dying person that his soul is on his    
tongue 7,br4 ,jelnek1 in                
,mittheilungen der anthropolog4         
,gesellschaft in ,wien1 xxi4 7#ahia7    
p4 #bb74      ,m#be ,the soul conceived 
as a bird ready to fly away4      #aaj  
,compare the ,greek 1 1 etc4      #aaa  
,k4 von den ,steinen1 ,unter den        
,naturvlkern ,zentral-,brasiliens       

7,berlin1 #ahid71 pp4 #eaa1 #eab4       
#aab ,fr4 ,boas1 in ,seventh ,report on 
the ,north-,western ,tribes of ,canada1 
pp4 #ad sq4 7separate reprint of the    
,report of the ,british                 
,association for #ahia74      #aac ,r4  
,h4 ,codrington1 ,the ,melanesians1 pp4 
#bjg sq4      #aad ,pliny1 ,nat4 ,hist4 
vii4 #agd4 ,compare ,herodotus1 iv4 #ad 
sq42        ,maximus ,tyrus1 ,dissert4  
xvi4 #b4      #aae ,br4 ,jelnek1        
8,materialien zur ,vorgeschichte und    
,volkskunde ,bhmens10                   
,mittheilungen der anthropologischen    
,gesellschaft in ,wien1 xxi4            
7#ahia7 p4 #bb4      #aaf ,g4 ,a4       
,wilken1 8,het animisme bij de volken   
van den ,indischen        ,archipel10   
,de ,indische ,gids1 ,june #ahhd1 p4    
#idd4      #aag ,g4 ,a4 ,wilken1 l4c4   
#aah ,e4 ,l4 ,m4 ,khr1 8,schetsen uit   
,borneo's ,westerafdeeling10 ,bijdragen 
tot de ,taal- ,land- en ,volkenkunde van
 ,nederlandsch-,indie1 xlvii4           
7#ahig7 p4 #eg4      #aai ,b4 ,f4       

,matthes1 ,bijdragen tot de ,ethnologie 
van ,zuid-,celebes1 p4        #cc2 id41 
,over de ,bissoes of heidensche         
priesters en priesteressen        der   
,boeginezen1 pp4 #i sq42 id41           
,makassaarsch-,hollandsch               
,woordenboek1 s4vv4 ,kerre and soemg1   
pp4 #da1 #efi4 ,of        these two     
words1 the former means the sound made  
in calling fowls1        and the latter 
means the soul4 ,the expression for the 
ceremonies        described in the text 
is pakerre soemg4 ,so common is the     
recall of the bird-soul among the       
,malays that the words koer 7kur7       
semangat 78cluck6 cluck6 soul607 often  
amount to little more than        an    
expression of astonishment1 like our    
8,good gracious me60 ,see ,w4        ,w4
 ,skeat1 ,malay ,magic1 p4 #dg1 note #b4
      #abj ,b4 ,f4 ,matthes1 8,over de  
d's of gewoonten der ,makassaren en     
,boegineezen10 ,verslagen en            
,mededeelingen der koninklijke ,akademie
        van ,wetenschappen 7,amsterdam71

 ,afdeeling ,letterkunde1 ,reeks iii4   
,deel ii4 7#ahhe7 pp4 #agd sq42 ,j4 ,k4 
,niemann1 8,de ,boegineezen en          
,makassaren10 ,bijdragen tot de ,taal-  
,land- en ,volkenkunde van              
,nederlandsch-,indi1 xxxviii47#ahhi7 p4 
#bha4      #aba ,a4 ,c4 ,kruyt1 8,het   
koppensnellen der ,toradja's10          
,verslagen en        ,mededeelingen der 
koninklijke ,akademie van ,wetenschappen
        7,amsterdam71 ,afdeeling        
,letterkunde1 ,reeks iv4 ,deel iii4     
7#ahii7 p4        #afb4      #abb ,j4   
,l4 van der ,toorn1 8,het animisme bij  
den ,minangkabauer der                  
,padangsche ,bovenlanden10 ,bijdragen   
tot de ,taal- ,land- en                 
,volkenkunde van ,nederlandsch-,indi1   
xxxix4 7#ahij7 pp4 #ef-eh4 ,on          
traces of the bird-soul in ,mohammedan  
popular belief1 see ,i4                 
,goldziher1 8,der ,seelenvogel im       
islamischen ,volksglauben10 ,globus1    
lxxxiii4 7#aijc7 pp4 #cja-cjd2 and on   
the soul in bird-form generally1        

see ,j4 von ,negelein1 8,seele als      
,vogel10 ,globus1 lxxix4 7#aija7 pp4    
#ceg-cfa1 #cha-chd4      ,m#bf ,the soul
 is supposed to be absent in sleep4     
#abc ,k4 von den ,steinen1 ,unter den   
,naturvlkern ,zentral-,brasiliens1 p4   
#cdj2 ,e4 ,f4 im ,thurn1 ,among the     
,indians of ,guiana1 pp4 #cdd sqq4      
#abd ,v4 ,fric1 8,eine ,pilcomayo-,reise
 in den ,chaco ,central10 ,globus1      
lxxxix4 7#aijf7 p4 #bcc4      ,m#bg ,the
 soul absent in sleep may be prevented  
from returning to the        body4      
#abe ,shway ,yoe1 ,the ,burman1 his     
,life and ,notions 7,london1 #ahhb71 ii4
        #ajj4      #abf ,r4 ,andree1    
,braunschweiger ,volkskunde 7,brunswick1
 #ahif71 p4 #bff4      #abg ,h4 von     
,wlislocki1 ,volksglaube und            
,volksbrauch der ,siebenbrger           
,sachsen 7,berlin1 #ahic71 p4 #afg4     
#abh ,j4 ,l4 ,wilson1 ,western ,africa  
7,london1 #ahef71 p4 #bbj2 ,a4 ,b4      
,ellis1        ,the ,ewe-speaking       
,peoples of the ,slave ,coast1 p4 #bj4  

#abi ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en 
kroesharige rassen tusschen ,selebes    
en ,papua1 p4 #bfg4 ,for detention of a 
sleeper's soul by spirits and           
consequent illness1 see also ,mason1    
quoted in ,a4 ,bastian's ,die           
,vlker des stlichen ,asien1 ii4 #chg    
note4      #acj ,j4 ,teit1 8,the        
,thompson ,indians of ,british          
,columbia10 ,memoir of the              
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #cbg4 ,the ,koryak of         
,north-,eastern ,asia also keep awake so
 long as there is a corpse in        the
 house4 ,see ,w4 ,jochelson1 8,the      
,koryak1 ,religion and ,myths10         
,memoir of the ,american ,museum for    
,natural ,history1 ,the ,jesup ,north   
,pacific ,expedition1 vol4 vi4 part i4  
7,leyden and ,new ,york1 #aije7 p4      
#aaj4      #aca ,g4 ,kurze1 8,sitten und
 ,gebruche der ,lengua-,indianer10      
,mitteilungen        der ,geographischen

 ,gesellschaft zu ,jena1 xxiii4 7#aije7 
p4 #ah4      #acb ,h4 ,ling ,roth1      
8,low's ,natives of ,borneo10 ,journal  
of the        ,anthropological          
,institute1 xxi4 7#ahib7 p4 #aab4       
#acc ,indian ,antiquary1 vii4 7#ahgh7 p4
 #bgc2 ,a4 ,bastian1 ,vlkerstmme am     
,brahmaputra1 p4 #abg4 ,a similar story 
is told by the ,hindoos and             
,malays1 though the lizard form of the  
soul is not mentioned4 ,see             
,panjab ,notes and ,queries1 iii4 p4    
#aff1  #fgi2 ,n4 ,annandale1            
8,primitive ,beliefs and ,customs of the
 ,patani ,fishermen10 ,fasciculi        
,malayenses1 ,anthropology1 part i4     
7,april #aijc7 pp4 #id sq4      #acd ,e4
 ,gerard1 ,the ,land beyond the ,forest1
 ii4 #bg sq4 ,a similar        story is 
told in ,holland 7,j4 ,w4 ,wolf1        
,nederlandsche ,sagen1 ,no4        #bej1
 pp4 #cdc sq474 ,the story of ,king     
,gunthram belongs to the same           
class2 the king's soul comes out of his 
mouth as a small reptile        7,paulus

 ,diaconus1 ,hist4 ,langobardorum1 iii4 
#cd74 ,in an ,east ,indian        story 
of the same type the sleeper's soul     
issues from his nose in        the form 
of a cricket 7,g4 ,a4 ,wilken1 in ,de   
,indische ,gids1 ,june        #ahhd1 p4 
#idj74 ,in a ,swabian story a girl's    
soul creeps out of her        mouth in  
the form of a white mouse 7,a4          
,birlinger1 ,volksthmliches        aus  
,schwaben1 i4 #cjc74 ,in a ,saxon story 
the soul comes out of the               
sleeper's mouth in the shape of a red   
mouse4 ,see ,e4 ,mogk1 in ,r4           
,wuttke's ,schsische ,volkskunde#b      
7,dresden1 #aija71 p4 #cah4      ,m#bh  
,danger of awaking a sleeper suddenly   
before his soul has time to             
return4      #ace ,shway ,yoe1 ,the     
,burman1 ii4 #ajc2 ,m4 and ,b4 ,ferrars1
 ,burma        7,london1 #aijj71 p4 #gg2
 ,r4 ,g4 ,woodthorpe1 in ,journal of the
        ,anthropological ,institute1    
xxvi4 7#ahig7 p4 #bc2 ,a4 ,bastian1 ,die
        ,vlker des stlichen ,asien1 ii4 

#chi2 ,f4 ,blumentritt1 8,der           
,ahnencultus und die religisen          
,anschauungen der ,malaien des          
,philippinen-,archipels10 ,mittheilungen
 der ,wiener ,geogr4                    
,gesellschaft1 #ahhb1 p4 #bji2 ,j4 ,g4  
,f4 ,riedel1 ,de sluik-en               
kroesharige rassen tusschen ,selebes en 
,papua1 p4 #ddj2 id41 8,die             
,landschaft ,dawan oder ,west-,timor10  
,deutsche geographische ,bltter1        
x4 #bhj2 ,a4 ,c4 ,kruijt1 8,een en ander
 aangaande het geestelijk en            
maatschapelijk leven van den            
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xxxix4 7#ahie7 p4
 #d2 ,k4 von        den ,steinen1 ,unter
 den ,naturvlkern ,zentral-,brasiliens1 
pp4 #cdj1        #eaj2 ,l4 ,f4 ,gowing1 
,five ,thousand ,miles in a ,sledge     
7,london1 #ahhi71        p4 #bbf2 ,a4   
,c4 ,hollis1 ,the ,masai 7,oxford1      
#aije71 p4 #cjh4 ,the rule        is    
mentioned and a mystic reason assigned  

for it in the ,satapatha        ,brhmana
 7part v4 p4 #cga1 ,j4 ,eggeling's      
translation74      #acf ,rev4 ,lorimer  
,fison1 in a letter to the author dated 
,august #bf1 #ahih4      #acg ,k4 von   
den ,steinen1 ,unter den ,naturvlkern   
,zentral-,brasiliens1 p4        #cdj4   
#ach ,hugh ,miller1 ,my ,schools and    
,schoolmasters 7,edinburgh1 #ahed71 ch4 
vi4 pp4 #ajf sq4      ,m#bi ,danger of  
moving a sleeper or altering his        
appearance4      #aci ,j4 ,l4 van der   
,toorn1 8,het animisme bij den          
,minangkabauer der        ,padangsche   
,bovenlanden10 ,bijdragen tot de ,taal- 
,land- en        ,volkenkunde van       
,nederlandsch-,indi1 xxxix4 7#ahij7 p4  
#ej4      #adj ,n4 ,annandale1 in       
,fasciculi ,malayenses1 ,anthropology1  
part i4        7,april #aijc7 p4 #id4   
#ada ,panjab ,notes and ,queries1 iii4  
p4 #aaf1  #ecj4      #adb ,w4 ,w4       
,rockhill1 8,notes on some of the ,laws1
 ,customs1 and        ,superstitions of 
,korea10 ,american ,anthropologist1 iv4 

7#ahia7 p4        #ahc4      #adc ,w4   
,r4 ,s4 ,ralston1 ,songs of the ,russian
 ,people1 pp4 #aag sq42 ,f4        ,s4  
,krauss1 ,volksglaube und religiser     
,brauch der ,sdslaven        7,mnster i4
 ,w41 #ahij71 p4 #aab4 ,the latter      
writer tells us that the        witch's 
spirit is also supposed to assume the   
form of a fly1 a hen1        a turkey1 a
 crow1 and especially a toad4      #add 
,holzmayer1 8,osiliana10 ,verhandlungen 
der gelehrten ,estnischen               
,gesellschaft zu ,dorpat1 vii4 7#ahgb7  
,no4 #b1 p4 #ec4      #ade ,p4 ,einhorn1
 8,wiederlegunge der ,abgtterey10 etc41 
reprinted in        ,scriptores rerum   
,livonicarun1 ii4 #fde 7,riga and       
,leipsic1 #ahdh74      #adf ,a4 de      
,nore1 ,coutumes1 mythes et traditions  
des provinces de ,france        7,paris 
and ,lyons1 #ahdf71 p4 #hh4      ,m#cj  
,the soul may quit the body in waking   
hours1 thereby causing        sickness1 
insanity or death4 ,recalling truant    
souls in ,australia1        ,burma1     

,china1 ,sarawak1 ,luzon and ,mongolia4 
#adg ,a4 ,w4 ,howitt1 ,native ,tribes of
 ,south-,east ,australia1 p4 #chg4      
#adh ,bringaud1 8,les ,karens de la     
,birmanie10 ,missions ,catholiques1 xx4 
7#ahhh7 pp4 #big sq4      #adi ,a4      
,henry1 8,the ,lolos and other tribes of
 ,western ,china10 ,journal of          
the ,anthropological ,institute1 xxxiii4
 7#aijc7 p4 #ajb4      #aej ,c4 ,hose   
and ,w4 ,m',dougall1 8,the ,relations   
between ,men and ,animals in            
,sarawak10 ,journal of the              
,anthropological ,institute1 xxxi4      
7#aija7        pp4 #ahc sq4      #aea   
,de los ,reyes y ,florentino1 8,die     
religise ,anschauungen der ,ilocanen    
7,luzon710 ,mittheilungen der k4 k4     
,geograph4 ,gesellschaft in ,wien1      
xxxi 7#ahhh7 pp4 #efi sq4      #aeb ,a4 
,bastian1 ,die ,seele und ihre          
,erscheinungswesen in der               
,ethnographie1 p4 #cf4      ,m#ca       
,recalling truant souls in ,africa and  
,america4      #aec ,h4 ,ward1 ,five    

,years with the ,congo ,cannibals       
7,london1 #ahij71 pp4        #ec sq4    
#aed ,a4 ,g4 ,morice1 8,the ,western    
,dns1 their ,manners and ,customs10     
,proceedings of the ,canadian           
,institute1 ,toronto1 ,third ,series1   
vii4        7#ahhh-ahhi7 pp4 #aeh sq42  
id41 ,au pays de l'ours noir1 chez les  
sauvages de la ,colombie ,britannique   
7,paris and ,lyons1 #ahig71 p4 #ge4     
#aee ,clicteur1 in ,annales de          
l',association de la ,propagation de la 
,foi1        iv 7#ahcj7 p4 #dgi4        
,m#cb ,recalling truant souls in        
,sumatra1 ,borneo1 ,celebes4      #aef  
,m4 ,joustra1 8,het leven1 de zeden en  
gewoonten der ,bataks10                 
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   
xlvi4 7#aijb7 p4 #djh4      #aeg ,j4 ,h4
 ,meerwaldt1 8,gebruiken der ,bataks in 
het maatschappelijk        leven10      
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 li4 7#aijg7 pp4  

#ih sq4 ,the writer gives        tondi  
as the form of the ,batak word for      
8soul40      #aeh ,dr4 ,r4 ,rmer1       
8,bijdrage tot de ,geneeskunst der      
,karo-,batak's10        ,tijdschrift    
voor ,indische ,taal- ,land- en         
,volkenkunde1 i4 7#aijh7        pp4 #bab
 sq4      #aei ,a4 ,w4 ,nieuwenhuis1 ,in
 ,centraal ,borneo 7,leyden1 #aijj71 i4 
#adh1 #aeb        sq41 #afd sq42 id41   
,quer durch ,borneo 7,leyden1           
#aijd-aijg71 i4        #aab sq41 #abe4  
#afj ,a4 ,w4 ,nieuwenhuis1 ,quer durch  
,borneo1 ii4 #dha4      #afa ,j4        
,perham1 8,manangism in ,borneo10       
,journal of the ,straits ,branch of     
the ,royal ,asiatic ,society1 ,no4 #ai  
7,singapore1 #ahhg71 p4 #ia1 compare    
pp4 #hi1 #ij2 ,h4 ,ling ,roth1 ,the     
,natives of ,sarawak and ,british ,north
        ,borneo1 i4 #bgd1 compare pp4   
#bgb sq4      #afb ,e4 ,l4 ,m4 ,khr1    
8,schetsen uit ,borneo's                
,westerafdeeling10 ,bijdragen        tot
 de ,taal- ,land- en ,volkenkunde van   

,nederlandsch-,indi1 xlvii4             
7#ahig7 pp4 #fj sq4      #afc ,a4 ,c4   
,kruijt1 8,eenige ethnografische        
aanteekeningen omtrent de               
,toboengkoe en de ,tomori10             
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 xliv4 7#aijj7 p4 
#bbe4      ,m#cc ,wandering souls in    
popular tales4      #afd                
,pantschatantra1 bersetzt von ,th4      
,benfey 7,leipsic1 #ahei71 ii4 #abd     
sqq4      #afe ,j4 ,brandes1 8,iets over
 het ,pape-gaai-boek1 zooals het bij de 
,maleiers voorkomt10 ,tijdschrift voor  
,indische ,taal- ,land- en              
,volkenkunde1 xli4 7#ahii7 pp4 #dhj-dhc4
 ,a story of this sort is        quoted 
from the ,persian ,tales in the         
,spectator 7,no4 #egh1 ,aug4 #i1        
#agad74      #aff ,katha ,sarit ,sgara1 
translated by ,c4 ,h4 ,tawney           
7,calcutta1 #ahhj71        i4 #ba sq4   
,for other ,indian tales of the same    
general type1 with        variations in 

detail1 see ,lettres difiantes et       
curieuses1        ,nouvelle dition1 xii4
 #ahc sq42 ,north ,indian ,notes and    
,queries1        iv4 p4 #bh1  #ed4      
#afg ,j4 ,j4 ,m4 de ,groot1 ,the        
,religious ,system of ,china1 iv4 #ajd4 
#afh ,pliny1 ,nat4 ,hist4 vii4 #agd2    
,plutarch1 ,de genio ,socratis1 #bb2    
,lucian1 ,muscae encomium1 #g4 ,plutarch
 calls the man ,hermodorus4             
,epimenides1 the ,cretan seer1 had also 
the power of sending his soul        out
 of his body and keeping it out as long 
as he pleased4 ,see        ,hesychius   
,milesius1 in ,fragmenta historicorum   
,graecorum1 ed4 ,c4        ,mller1 v4   
#afb2 ,suidas1 s4v4 4 ,on such reported 
cases in        antiquity see further   
,e4 ,rohde1 ,psyche1#c ii4 #ia sqq4     
#afi ,narrative of ,travels in ,europe1 
,asia1 and ,africa in the ,seventeenth  
,century by ,evliy ,efend1 translated   
from the ,turkish by the ,ritter        
,joseph von ,hammer 7,oriental          
,translation ,fund71 vol4 i4 pt4 ii4 p4 

#c4        ,i have not seen this work4  
,an extract from it1 containing the     
above        narrative1 was kindly sent 
me by ,colonel ,f4 ,tyrrel1 and the     
exact        title and reference were   
supplied to me by ,mr4 ,r4 ,a4          
,nicholson1 who        was so good as to
 consult the book for me in the ,british
 ,museum4      ,m#cd ,the wandering soul
 may be detained by ghosts4      #agj   
,e4 ,b4 ,cross1 8,on the ,karens10      
,journal of the ,american ,oriental     
,society1 iv4 7#ahed7 p4 #caa4      #aga
 ,a4 ,r4 ,mc,mahon1 ,the ,karens of the 
,golden ,chersonese 7,london1 #ahgf71   
p4 #cah4      #agb ,f4 ,mason1          
8,physical ,character of the ,karens10  
,journal of the        ,asiatic ,society
 of ,bengal1 #ahff1 pt4 ii4 pp4 #bh sq4 
#agc ,r4 ,g4 ,woodthorpe1 in ,journal of
 the ,anthropological ,institute1       
xxvi4 7#ahig7 p4 #bc4      #agd ,c4 ,j4 
,s4 ,f4 ,forbes1 ,british ,burma        
7,london1 #ahgh71 pp4 #ii sq42          
,shway ,yoe1 ,the ,burman 7,london1     

#ahhb71 ii4 #ajb2 ,a4 ,bastian1 ,die    
,vlker des stlichen ,asien1 ii4 #chi4   
#age ,guerlach1 8,murs et superstitions 
des sauvages ,ba-hnars10 ,missions      
,catholiques1 xix4 7#ahhg7 pp4 #ebe sq4 
#agf ,j4 ,h4 ,neumann1 8,de begoe in de 
godsdienstige begrippen der             
,karo-,bataks in de ,doesoen10          
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   
xlvi4 7#aijb7 p4 #bg4      #agg ,f4     
,grabowsky1 in ,internationales ,archiv 
fr ,ethnographie1 ii4        7#ahhi7 p4 
#ahb4      #agh ,fr4 ,boas1 in ,eleventh
 ,report on the ,north-,western ,tribes 
of        ,canada1 p4 #f 7separate      
reprint from the ,report of the ,british
        ,association for #ahif74        
#agi ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en 
kroesharige rassen tusschen ,selebes    
en ,papua1 p4 #dad4      #ahj ,j4 ,g4   
,f4 ,riedel1 op4 cit4 pp4 #bba sq4      
,m#ce ,attempts to rescue the lost soul 
from the spirits of the dead who        
are detaining it4      #aha ,n4 ,ph4    

,wilken en ,j4 ,a4 ,schwarz1 8,het      
heidendom en de ,islam in               
,bolaang ,mongondou10 ,mededeelingen van
 wege het ,nederlandsche                
,zendelinggenootschap1 xi4 7#ahfg7 pp4  
#bfc sq4      #ahb ,james ,dawson1      
,australian ,aborigines 7,melbourne1    
,sydney1 and        ,adelaide1 #ahha71  
pp4 #eg sq4      #ahc ,w4 ,w4 ,gill1    
,myths and ,songs of the ,south ,pacific
 7,london1 #ahgf71        pp4 #aga sq4  
#ahd ,de ,flacourt1 ,histoire de la     
grande ,isle ,madagascar 7,paris1       
#afeh71        pp4 #aja sq4      ,m#cf  
,rescuing the soul from the dead in     
,borneo and ,melanesia4      #ahe ,e4   
,l4 ,m4 ,khr1 8,schetsen uit ,borneo's  
,westerafdeeling10 ,bijdragen        tot
 de ,taal- ,land- en ,volkenkunde van   
,nederlandsch-,indi1 xlvii4             
7#ahig7 pp4 #fa sq4      #ahf ,r4 ,h4   
,codrington1 ,the ,melanesians1 pp4 #ach
 sq4      #ahg ,bishop ,hose1 8,the     
,contents of a ,dyak ,medicine ,chest10 
,journal of        the ,straits ,branch 

of the ,royal ,asiatic ,society1 ,no4   
#ci1 ,june #aijc1        p4 #fi4        
#ahh ,r4 ,h4 ,codrington1 op4 cit4 p4   
#bjh4      #ahi ,r4 ,h4 ,codrington1 op4
 cit4 pp4 #adf sq4      ,m#cg ,buryat   
mode of recovering a lost soul from the 
nether world4      #aij ,v4 ,m4         
,mikhailovskii1 8,shamanism in ,siberia 
and ,european ,russia10        ,journal 
of the ,anthropological ,institute1     
xxiv4 7#ahie7 pp4 #fi        sq4        
,m#ch ,american ,indian modes of        
recovering a lost soul from the land of 
the        dead4      #aia ,j4 ,teit1   
8,the ,thompson ,indians of ,british    
,columbia10 ,memoir of the              
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 pp4 #cfc sq4      #aib ,rev4     
,myron ,eels1 8,the ,twana1 ,chemakum1  
and ,klallam ,indians of                
,washington ,territory10 ,annual ,report
 of the ,smithsonian ,institution       
for #ahhg1 pt4 i4 pp4 #fgg sq4          

,m#ci ,abduction of souls by demons in  
,annam1 ,cochin-,china1 and ,china4     
#aic ,a4 ,landes1 8,contes et lgendes   
annamites10 ,no4 #gf in ,cochinchine    
,franaise3 excursions et                
reconnaissances1 ,no4 #bc 7,saigon1     
#ahhe71 p4        #hj4      #aid        
,guerlach1 8,chez les sauvages          
,ba-hnars10 ,missions ,catholiques1 xvi4
        7#ahhd7 p4 #dcf1 xix4 7#ahhg7 p4
 #dec1 xxvi4 7#ahid7 pp4 #adb sq4       
#aie ,j4 ,j4 ,m4 de ,groot1 ,the        
,religious ,system of ,china1 i4 #bdc   
sq4      #aif ,see above1 p4 #de4       
,m#dj ,abduction of souls by demons in  
the ,east ,indies4      #aig ,m4 ,j4 van
 ,baarda1 8,fabelen1 ,verhalen en       
,overleveringen der                     
,galelareezen10 ,bijdragen tot de ,taal-
 ,land- en ,volkenkunde van             
,nederlandsch-,indi1 xlv4 7#ahie7 p4    
#eji4      #aih ,m4 ,t4 ,h4 ,perelaer1  
,ethnographische ,beschrijving der      
,dajaks        7,zalt-,bommel1 #ahgj71  
pp4 #bf sq4      #aii 8,eenige          

bijzonderheden betreffende de ,papoeas  
van de ,geelvinksbaai        van        
,nieuw-,guinea10 ,bijdragen tot de      
,taal- ,land- en ,volkenkunde van       
,nerlandsch-,indi1 ii4 7#ahed7 pp4 #cge 
sq4 ,it is especially the        souls  
of children that the spirit loves to    
take to himself4 ,see ,j4        ,l4 van
 ,hasselt1 8,die ,papuastmme an der     
,geelvinkbai10 ,mitteilungen        der 
,geographischen ,gesellschaft zu ,jena1 
ix4 7#ahia7 p4 #ajc2 compare        ib4 
iv4 7#ahhf7 pp4 #aah sq4 ,the mists seen
 to hang about        tree-tops are due 
to the power of trees to condense       
vapour1 as to        which see ,gilbert 
,white1 ,natural ,history of ,selborne1 
part ii4        letter #bi4      ,m#da  
,abduction of souls by demons in the    
,moluccas4      #bjj ,fr4 ,valentyn1    
,oud- en nieuw ,oost-,indin1 iii4 #ac   
sq4      #bja ,van ,schmidt1            
8,aanteekeningen nopens de zeden1       
gewoonten en        gebruiken1 benevens 
de vooroordeelen en bijgelovigheden der 

bevolking van de eilanden ,saparoea1    
,haroekoe1 ,noessa ,laut1 en van        
een gedeelte van de zuidkust van        
,ceram10 in ,tijdschrift voor           
,nerlands ,indi1 #ahdc1 dl4 ii4 #eaa    
sqq4      ,m#db ,abduction of souls by  
demons in ,celebes and ,siberia4        
#bjb ,a4 ,c4 ,kruijt1 8,een en ander    
aangaande het geestelijk en             
maatschappelijk leven van den           
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xxxix4 7#ahie7   
pp4 #e-h4      #bjc ,a4 ,bastian1 ,die  
,seele und ihre ,erscheinungswesen in   
der        ,ethnographie 7,berlin1      
#ahfh71 pp4 #cf sq42 ,j4 ,g4 ,gmelin1   
,reise        durch ,sibirien1 ii4 #cei 
sq4 ,this mode of curing sickness1 by   
inducing the demon to swap the soul of  
the patient for an effigy1 is           
practised also by the ,dyaks and by some
 tribes on the northern coast        of 
,new ,guinea4 ,see ,h4 ,ling ,roth1     
8,low's ,natives of ,borneo10 ,journal  

of the ,anthropological ,institute1 xxi4
 7#ahib7 p4 #aag2 ,e4 ,l4 ,m4           
,khr1 8,schetsen uit ,borneo's          
,westerafdeeling10 ,bijdragen tot de    
,taal- ,land- en ,volkenkunde van       
,nederlandsch-,indi1 xlvii4 7#ahig7     
pp4 #fb sq42 ,f4 ,s4 ,a4 de ,clercq1    
8,de ,west- en ,noordkust van           
,nederlandsch ,nieuw-,guinea10          
,tijdschrift van het kon4 ,nederlandsch 
,aardrijkskundig ,genootschap1 ,tweede  
,serie1 x4 7#ahic7 pp4 #fcc sq4         
#bjd ,v4 ,priklonski1 8,todtengebruche  
der ,jakuten10 ,globus1 lix4 7#ahia7    
pp4 #ha sq4 ,compare id41 8ber das      
,schamenthum bei den ,jakuten10         
in ,a4 ,bastian's ,allerlei aus ,volks- 
und ,menschenkunde1 i4 #bah        sq4  
,m#dc ,souls rescued from demons at a   
house-warming in ,minahassa4      #bje  
,p4 ,n4 ,wilken1 8,bijdragen tot de     
kennis van de zeden en gewoonten der    
,alfoeren in de ,minahassa10            
,mededeelingen van wege het             
,nederlandsche                          

,zendelinggenootschap1 vii4 7#ahfc7 pp4 
#adf sq4 ,why the priest1        after  
restoring the soul1 tells it to go away 
again1 is not clear4      #bjf ,j4 ,g4  
,f4 ,riedel 8,de ,minahasa in #ahbe10   
,tijdschrift voor ,indische             
,taal- ,land- en ,volkenkunde1 xviii4   
#ebc4      #bjg ,n4 ,graafland1 ,de     
,minahassa 7,rotterdam1 #ahfi71 i4 #cbg 
sq4      ,m#dd ,souls carried off by the
 sun and other gods4      #bjh ,fr4     
,kramer1 8,der ,gtzendienst der         
,niasser10 ,tijdschrift voor            
,indische ,taal- ,land- en ,volkenkunde1
 xxxiii4 7#ahij7 pp4 #dij sq4      #bji 
,j4 ,teit1 8,the ,thompson ,indians of  
,british ,columbia10 ,memoir of the     
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #ceg4      #baj ,g4 ,turner1  
,samoa1 pp4 #adb sq4      ,m#de ,lost   
souls extracted from a fowl4      #baa  
,j4 ,b4 ,neumann1 8,het ,pane- en       
,bila-stroomgebied op het eiland        

,sumatra10 ,tijdschrift van het         
,nederlandsch ,aardrijkskundig          
,genootschap1 ,tweede ,serie1 dl4 iii41 
,afdeeling1 meer uitgebreide            
artikelen1 ,no4 #b 7#ahhf71 p4 #cjb4    
,m#df ,lost souls brought back in a     
visible form4 ,soul lost by a fall and  
recovered from the earth4      #bab ,r4 
,h4 ,codrington1 8,religious ,beliefs   
and ,practices in ,melanesia10          
,journal of the ,anthropological        
,institute1 x4 7#ahha7 p4 #bha2 id41    
,the ,melanesians1 p4 #bfg4      #bac   
,r4 ,h4 ,codrington1 ,the ,melanesians1 
p4 #bbi      #bad ,horatio ,hale1       
,united ,states ,exploring ,expedition1 
,ethnography and        ,philology      
7,philadelphia1 #ahdf71 pp4 #bjh sq4    
,compare ,ch4 ,wilkes1        ,narrative
 of the ,united ,states ,exploring      
,expedition 7,london1        #ahde71 iv4
 #ddh sq4 ,similar methods of recovering
 lost souls are        practised by the 
,haidas1 ,nootkas1 ,shuswap1 and other  
,indian tribes        of ,british       

,columbia4 ,see ,fr4 ,boas1 in ,fifth   
,report on the        ,north-,western   
,tribes of ,canada1 pp4 #eh sq4         
7separate reprint from        the       
,report of the ,british ,association for
 #ahhi72 id4 in ,sixth        ,report1  
etc41 pp4 #cj1 #dd1 #ei sq41 #id        
7separate reprint of the        ,report 
of the ,brit4 ,assoc4 for #ahij72 id4 in
 ,ninth ,report1        etc41 p4 #dfb   
7in ,report of the ,brit4 ,assoc4 for   
#ahid74 ,kwakiutl        medicine-men   
exhibit captured souls in the shape of  
little balls of        eagle down4 ,see 
,fr4 ,boas1 in ,report of the ,u4,s4    
,national ,museum for        #ahie1 pp4 
#efa1 #ege4      #bae ,j4 ,g4 ,f4       
,riedel1 ,de sluik- en kroesharige      
rassen tusschen ,selebes        en      
,papua1 pp4 #gg sq4      #baf ,j4 ,g4   
,f4 ,riedel1 op4 cit4 pp4 #cef sq4      
#bag ,j4 ,g4 ,f4 ,riedel1 op4 cit4 p4   
#cgf4      #bah ,spenser ,st4 ,john1    
,life in the ,forests of the ,far       
,east1#b i4 #ahi2 ,h4        ,ling      

,roth1 ,the ,natives of ,sarawak and    
,british ,north ,borneo1 i4        #bfa4
 ,sometimes the souls resemble cotton   
seeds 7,spenser ,st4 ,john1             
l4c474 ,compare id4 i4 #ahc4      #bai  
,nieuwenhuisen en ,rosenberg1 8,verslag 
omtrent het ,eiland ,nias10             
,verhandel4 van het ,batav4 ,genootsch4 
van ,kunsten en ,wetenschappen1         
xxx4 7,batavia1 #ahfc7 p4 #aaf2 ,h4 von 
,rosenberg1 ,der ,malayische            
,archipel1 p4 #agd2 ,e4 ,modigliani1    
,viaggio a ,nas 7,milan1 #ahij71 p4     
#aib4      #bbj 8,lettre du cur de      
,santiago ,tepehuacan  son vque sur les 
murs et        coutumes des ,indiens    
soumis  ses soins10 ,bulletin de la     
,socit de        ,gographie 7,paris71   
,i,ime ,srie1 ii4 7#ahcd7 p4 #agh4      
#bba ,w4 ,camden1 ,britannia 7,london1  
#afjg71 p4 #gib4 ,the passage has not   
always been understood by ,camden's     
translators4      ,m#dg ,recovery of the
 soul in ancient ,egypt4      #bbb ,a4  
,moret1 ,le ,rituel du culte divin      

journalier en gypte 7,paris1            
#aijb71 pp4 #cb-ce1 #hc sq4      ,m#dh  
,souls stolen or detained by sorcerers  
in ,fiji and ,polynesia4      #bbc ,th4 
,williams1 ,fiji and the ,fijians#b     
7,london1 #ahfj71 i4 #bej4      #bbd ,w4
 ,w4 ,gill1 ,myths and ,songs of the    
,south ,pacific1 p4 #aga2 id41          
,life in the ,southern ,isles1 pp4 #aha 
sqq4 ,cinet1 sinnet1 or        sennit is
 cordage made from the dried fibre of   
the coco-nut husk4        ,large        
quantities of it are used in ,fiji4 ,see
 ,th4 ,williams1 ,fiji and        the   
,fijians1#b i4 #fi4      #bbe ,j4       
,williams1 ,narrative of ,missionary    
,enterprises in the ,south ,sea         
,islands 7,london1 #ahch71 pp4 #ic1 #dff
 sq4 ,a traveller in ,zombo-land        
found traps commonly set at the         
entrances of villages and huts for      
the purpose of catching the devil4 ,see 
,rev4 ,th4 ,lewis1 8,the ,ancient       
,kingdom of ,kongo10 ,the ,geographical 
,journal1 xix4 7#aijb7 p4 #eed4         

#bbf ,relations des ,jsuites1 #afci1 p4 
#dd 7,canadian reprint1 ,quebec1        
#aheh74      ,m#di ,detention of souls  
by sorcerers in ,africa4      #bbg ,l4  
,j4 ,b4 ,brenger-,fraud1 ,les ,peuplades
 de la ,sngambie 7,paris1        #ahgi71
 p4 #bgg4      #bbh ,delafosse1 in      
,l',anthropologie1 xi4 7#ahie7 p4 #eeh4 
#bbi ,w4 ,h4 ,bentley1 ,life on the     
,congo 7,london1 #ahhg71 p4 #ga4        
#bcj ,mary ,h4 ,kingsley1 ,travels in   
,west ,africa 7,london1 #ahig71 pp4 #dfa
        sq4      ,m#ej ,taking the souls
 of enemies first and their heads       
afterwards4      #bca ,e4 ,l4 ,m4 ,khr1 
in ,internationales ,archiv fr          
,ethnographie1 ii4        7#ahhi7 p4    
#afc2 id41 8,schetsen uit ,borneo's     
,westerafdeeling10        ,bijdragen tot
 de ,taal- ,land- en ,volkenkunde van   
,nederlandsch-,indi1 xlvii4 7#ahig7 pp4 
#ei sq4 ,among the ,haida               
,indians of ,queen ,charlotte ,islands  
8every war-party must be                
accompanied by a shaman1 whose duty it  

was to find a propitious time        for
 making an attack1 etc41 but especially 
to war with and kill the        souls of
 the enemy4 ,then the death of their    
natural bodies was        certain40 ,see
 ,j4 ,r4 ,swanton1 8,contributions to   
the ,ethnology of the        ,haida0    
7,leyden and ,new ,york1 #aije71 p4 #dj 
7,memoir of the ,american        ,museum
 of ,natural ,history1 ,the ,jesup      
,north ,pacific ,expedition1 vol4       
v4 part i474 ,some of the ,dyaks of     
south-eastern ,borneo perform a         
ceremony for the purpose of extracting  
the souls from the bodies of            
prisoners whom they are about to torture
 to death4 ,see ,f4 ,grabowsky1         
8,der ,tod1 das ,begrbnis1 etc41 bei den
 ,dajaken10 ,internationales            
,archiv fr ,ethnographie1 ii4 7#ahhi7 p4
 #aii4      ,m#ea ,injuries of various  
sorts done to captured souls by wizards4
      #bcb ,a4 ,bastian1 ,allerlei aus  
,volks- und ,menschenkunde 7,berlin1    
#ahhh71        i4 #aai4      #bcc       

,relations des ,jsuites1 #afcg1 p4 #ej  
7,canadian reprint1 ,quebec1            
#aheh74      #bcd ,j4 ,g4 ,f4 ,riedel1  
,de sluik- en kroesharige rassen        
tusschen ,selebes        en ,papua 7the 
,hague1 #ahhf71 pp4 #gh sq4      #bce   
,e4 ,b4 ,cross1 8,on the ,karens10      
,journal of the ,american ,oriental     
,society1 iv4 7#ahed7 p4 #cjg4          
,m#eb ,abduction of human souls by      
,malay wizards4      #bcf ,w4 ,w4       
,skeat1 ,malay ,magic 7,london1 #aijj71 
pp4 #efh sq4      #bcg ,w4 ,w4 ,skeat1  
op4 cit4 pp4 #efi sq4      #bch ,w4 ,w4 
,skeat1 op4 cit4 pp4 #egd sq4      #bci 
,w4 ,w4 ,skeat1 op4 cit4 pp4 #egf sq4   
,m#ec ,athenian curse accompanied by the
 shaking of red cloths4      #bdj       
,lysias1 ,or4 vi4 #ea1 p4 #ea ed4 ,c4   
,scheibe4 ,the passage was pointed      
out to me by my friend ,mr4 ,w4 ,wyse4  
,as to the mutilation of the            
,hermae1 see ,thucydides1 vi4 #bg-bi1   
#fj sq42 ,andocides1 ,or4 i4 #cg        
sqq42 ,plutarch1 ,alcibiades1 #ah4      

#bda ,above1 p4 #fi4      ,m#ed         
,extracting a patient's soul from the   
stomach of his doctor4      #bdb ,j4 ,b4
 ,mc,cullagh1 in ,the ,church           
,missionary ,gleaner1 xiv4 ,no4 #afd    
7,august #ahhg71 p4 #ia4 ,the same      
account is copied from the 8,north      
,star0 7,sitka1 ,alaska1 ,december      
#ahhh7 in ,journal of ,american         
,folk-lore1 ii4 7#ahhi7 pp4 #gd sq4 ,mr4
 ,mc,cullagh's account 7which        is 
closely followed in the text7 of the    
latter part of the custom is        not 
quite clear4 ,it would seem that failing
 to find the soul in the                
head-doctor's box it occurs to them that
 he may have swallowed it1        as the
 other doctors were at first supposed to
 have done4 ,with a        view of      
testing this hypothesis they hold him up
 by the heels to        empty out the   
soul2 and as the water with which his   
head is washed        may possibly      
contain the missing soul1 it is poured  
on the patient's        head to restore 

the soul to him4 ,we have already seen  
that the        recovered soul is often 
conveyed into the sick person's head4   
#bdc ,fr4 ,boas in ,eleventh ,report on 
the ,north-,western ,tribes of ,canada1 
p4 #ega 7,report of the ,british        
,association for #ahif74 ,for other     
examples of the recapture or recovery of
 lost1 stolen1 and strayed        souls1
 in addition to those which have been   
cited in the preceding        pages1 see
 ,j4 ,n4 ,vosmaer1 ,korte ,beschrijving 
van het ,zuid-oostelijk                 
,schiereiland van ,celebes1 pp4 #aai-abc
 7this work1 of which ,i        possess 
a copy1 forms part of a ,dutch journal  
which ,i have not        identified2 it 
is dated ,batavia1 #ahce72 ,j4 ,g4 ,f4  
,riedel1 8,de        ,topantunuasu of   
oorspronkelijke volksstammen van        
,central ,selebes10        ,bijdragen   
tot de ,taal- ,land- en ,volkenkunde van
        ,nederlandsch-,indi1 xxxv4      
7#ahhf7 p4 #ic2 ,j4 ,b4 ,neumann1 8,het 
,pane-        en ,bilastroom-gebeid10   

,tijdschrift van het ,nederlandsch      
,aardrijkskundig ,genootschap1 ,tweede  
,serie1 dl4 iii41 ,afdeeling1           
meer uitgebreide artikelen1 ,no4 #b     
7#ahhf71 pp4 #cjj sq42 ,j4 ,l4 van      
der ,toorn1 8,het animisme bei den      
,minangkabauer10 ,bijdragen tot de      
,taal- ,land- en ,volkenkunde van       
,nederlandsch-,indi1 xxxix4 7#ahij7     
pp4 #ea sq42 ,h4 ,ris1 8,de             
onderafdeeling ,klein ,mandailing ,oeloe
 en        ,pahantan10 ,bijdragen tot de
 ,taal- ,land- en ,volkenkunde van      
,nederlandsch-,indi1 xlvi4 7#ahif7 p4   
#ebi2 ,c4 ,snouck ,hurgronje1 ,de       
,atjhers 7,batavia and ,leyden1         
#ahic-d71 i4 #dbf sq42 ,w4 ,w4 ,skeat1  
,malay ,magic1 pp4 #di-ea1 #deb-dee1    
#egj sqq42 ,journal of the              
,anthropological ,institute1 xxiv4      
7#ahie7 pp4 #abh1 #bhg2 ,chimkievitch1  
8,chez les ,bouriates de l',amoor10     
,tour du monde1 ,n4,s4 iii4 7#ahig7     
pp4 #fbb sq42 ,father ,ambrosoli1       
8,notice sur l'le de ,rook10            

,annales de la ,propagation de la ,foi1 
xxvii4 7#ahee7 p4 #cfd2 ,a4             
,bastian1 ,die ,vlker des stlichen      
,asien1 ii4 #chh1 iii4 #bcf2 id41       
,vlkerstmme am ,brahmaputra1 p4 #bc2    
id41 8,hgelstmme ,assam's10             
,verhandlungen der ,berlin4 ,gesell4 fr 
,anthropol41 ,ethnol4 und               
,urgeschichte1 #ahha1 p4 #aef2 ,shway   
,yoe1 ,the ,burman1 i4 #bhc sq41        
ii4 #aja sq42 ,g4 ,m4 ,sproat1 ,scenes  
and ,studies of ,savage ,life1 p4       
#bad2 ,j4 ,doolittle1 ,social ,life of  
the ,chinese1 pp4 #aaj sq4 7ed4         
,paxton ,hood72 ,t4 ,williams1 ,fiji and
 the ,fijians1#b i4 #bdb2 ,e4 ,b4       
,cross1 8,on the ,karens10 ,journal of  
the ,american ,oriental ,society1       
iv4 7#ahed7 pp4 #cji sq42 ,a4 ,w4       
,howitt1 8,on some ,australian          
,beliefs10        ,journal of the       
,anthropological ,institute1 xiii4      
7#ahhd7 pp4 #ahg        sq42 id41 8,on  
,australian ,medicine ,men10 ,journ4    
,anthrop4 ,inst4        xvi4 7#ahhg7 p4 

#da2 ,e4 ,p4 ,houghton1 8,on the ,land  
,dayaks of ,upper        ,sarawak10     
,memoirs of the ,anthropological        
,society of ,london1 iii4        7#ahgj7
 pp4 #aif sq42 ,l4 ,dahle1 8,sikidy and 
,vintana10 ,antananarivo        ,annual 
and ,madagascar ,annual1 xi4 7#ahhg7 pp4
 #cbj sq42 ,c4 ,leemius1        ,de     
,lapponibus ,finmarchiae eorumque       
lingua1 vita et religione               
pristina commentatio 7,copenhagen1      
#agfg71 pp4 #daf sq42 ,a4 ,e4           
,jenks1 ,the ,bontoc ,igorot 7,manilla1 
#aije71 pp4 #aii sq42 ,c4 ,g4           
,seligmann1 ,the ,melanesians of        
,british ,new ,guinea 7,cambridge1      
#aiaj71 pp4 #ahe sq4 ,my friend ,w4     
,robertson ,smith suggested to me       
that the practice of hunting souls1     
which is denounced in ,ezekiel          
xiii4 #ag sqq41 may have been akin to   
those described in the text4      ,m#ee 
,a man's soul conceived as his shadow1  
so that to injure the shadow        is  
to injure the man4      #bdd ,j4 ,g4 ,f4

 ,riedel1 ,de sluik- en kroesharige     
rassen tusschen ,selebes        en      
,papua1 p4 #ddj4      #bde ,a4 ,bastian1
 ,die ,vlker des stlichen ,asien1 v4    
#dee4      #bdf ,j4 ,g4 ,f4 ,riedel1 op4
 cit4 p4 #cdj4      #bdg ,n4 ,adriani en
 ,a4 ,c4 ,kruijt1 8,van ,posso naar     
,parigi1 ,sigi en ,lindoe10             
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   
xlii4 7#ahih7 p4 #eaa2 compare ,a4 ,c4  
,kruijt1 ib4 xliv4 7#aijj7 p4           
#bdg4      #bdh ,a4 ,c4 ,kruijt1        
8,eenige ethnografische aanteekeningen  
omtrent de        ,toboengkoe en de     
,tomori10 op4 cit4 xliv4 7#aijj7 p4     
#bbf4      #bdi ,annales de             
l',association de la ,propagation de la 
,foi1 iv4 7#ahcj7        p4 #dha4       
#bej ,rev4 ,j4 ,roscoe1 in a letter to  
me dated ,mengo1 ,uganda1 ,may #bf1     
#aijd4      #bea ,r4 ,e4 ,dennett1      
8,bavili ,notes10 ,folk-lore1 xvi4      
7#aije7 p4 #cgb2        id41 ,at the    
,back of the ,black ,man's ,mind        

7,london1 #aijf71 p4 #gi4      #beb     
,dudley ,kidd1 ,the ,essential ,kafir1  
p4 #hd4      #bec ,dudley ,kidd1 ,savage
 ,childhood1 p4 #fh4      #bed ,c4 ,w4  
,hobley1 8,british ,east ,africa10      
,journal of the ,anthropological        
,institute1 xxxiii4 7#aijc7 pp4 #cbg sq4
      #bee ,j4 ,j4 ,m4 de ,groot1 ,the  
,religious ,system of ,china1 iv4 #hd   
sq4      #bef ,e4 ,modigliani1 ,viaggio 
a ,nas1 p4 #fbj1 compare p4 #fbd4       
,m#ef ,danger to a person of letting his
 shadow fall on certain things4         
,animals and trees also may be injured  
through their shadows4      #beg ,r4 ,h4
 ,codrington1 ,the ,melanesians1 p4     
#ahd4      #beh ,r4 ,h4 ,codrington1 op4
 cit4 p4 #agf4      #bei ,fr4 ,boas1 in 
,ninth ,report on the ,north-,western   
,tribes of ,canada1        pp4 #dfa sq4 
7,report of the ,british ,association   
for #ahid74      #bfj ,j4 ,j4 ,m4 de    
,groot1 ,the ,religious ,system of      
,china1 i4 #id1 #baj sq4      #bfa ,e4  
,h4 ,man1 8,notes on the ,nicobarese10  

,indian ,antiquary1 xxviii4             
7#ahii7 pp4 #beg-bei4 ,compare ,sir ,r4 
,c4 ,temple1 in ,census of ,india1      
#aija1 iii4 #bji4      #bfb ,w4 ,w4     
,skeat1 ,malay ,magic1 p4 #adc4         
#bfc ,j4 ,dawson1 ,australian           
,aborigines1 p4 #ed4      #bfd ,mohammed
 ,ebn-,omar ,el-,tounsy1 ,voyage au     
,darfour1 traduit de l',arabe        par
 le ,dr4 ,perron 7,paris1 #ahde71 p4    
#cdg4      #bfe ,w4 ,w4 ,skeat1 ,malay  
,magic1 p4 #cjf4      #bff ,aristotle   
,mirab4 ,auscult4 #ade 7#aeg72          
,geoponica1 xv4 #a4 ,in the             
latter passage1 for   we must read  1 an
        emendation necessitated by the  
context1 and confirmed by the passage   
of ,damr quoted and translated by       
,bochart1 ,hierozoicon1 i4 col4         
#hcc1 8cum ad lunam calcat umbram canis1
 qui supra tectum est1 canis        ad  
eam scil4 hyaenam decidit1 et ea illum  
devorat40 ,compare ,w4        ,robertson
 ,smith1 ,the ,religion of the          
,semites1#b p4 #abi4      #bfg ,dudley  

,kidd1 ,savage ,childhood1 p4 #ga4      
,m#eg ,danger of being overshadowed by  
certain birds or people4      #bfh ,w4  
,crooke1 in ,indian ,antiquary1 xix4    
7#ahij7 p4 #bed4      #bfi ,spencer and 
,gillen1 ,northern ,tribes of ,central  
,australia1 p4 #fab4      #bgj ,m4 ,r4  
,pedlow1 in ,indian ,antiquary1 xxix4   
7#aijj7 p4 #fj4      #bga ,w4           
,cornwallis ,harris1 ,the ,highlands of 
,aethiopia 7,london1 #ahdd71        i4  
#aeh4      #bgb ,dudley ,kidd1 ,the     
,essential ,kafir1 p4 #cac4      #bgc   
,d4 ,kidd1 op4 cit4 p4 #cef4      #bgd  
,dudley ,kidd1 ,savage ,childhood1 p4   
#gj4      #bge ,panjab ,notes and       
,queries1 i4 p4 #ae1  #abb4      ,m#eh  
,the shadows of certain persons are     
regarded as peculiarly dangerous4       
,the savage's dread of his mother       
in-law4      #bgf ,fr4 ,boas1 in ,sixth 
,report on the ,north-,western ,tribes  
of ,canada1        pp4 #ib1 #id         
7separate reprint from the ,report of   
the ,british        ,association for    

#ahij72 compare id4 in ,seventh ,report1
 etc41 p4        #ac 7separate reprint  
from the ,rep4 ,brit4 ,assoc4 for       
#ahia74      #bgg ,a4 ,w4 ,howitt1 8,the
 ,jeraeil1 or ,initiation ,ceremonies of
 the ,kurnai        ,tribe10 ,journal of
 the ,anthropological ,institute1 xiv4  
7#ahhe7 p4        #caf4      #bgh ,miss 
,mary ,e4 ,b4 ,howitt1 ,folk-lore and   
,legends of some ,victorian             
,tribes 7in manuscript74      #bgi ,a4  
,w4 ,howitt1 ,native ,tribes of         
,south-,east ,australia1 p4 #bff4       
#bhj ,a4 ,w4 ,howitt1 op4 cit4 p4 #bfg4 
#bha ,a4 ,w4 ,howitt1 op4 cit4 pp4 #bef 
sq4      #bhb ,a4 ,w4 ,howitt1 op4 cit4 
pp4 #bhj sq4 ,compare ,j4 ,dawson1      
,australian ,aborigines1 pp4 #cb sq4    
#bhc ,partly from notes sent me by my   
friend the ,rev4 ,j4 ,roscoe1 partly    
from ,sir ,h4 ,johnston's account 7,the 
,uganda ,protectorate1 ii4 #fhh74       
,in his printed notes 7,journal of the  
,anthropological ,institute1            
xxxii4 7#aijb7 p4 #ci7 ,mr4 ,roscoe says

 that the mother-in-law 8may be         
in another room out of sight and speak  
to him through the wall or        open  
door40      #bhd ,father ,picarda1      
8,autour du ,mandera1 ,notes sur        
l',ouzigoua1 l',oukwr        et l',oudo 
7,zanguebar710 ,missions ,catholiques1  
xviii4 7#ahhf7 p4        #bhf4      #bhe
 ,father ,porte1 8,les ,rminiscences    
d'un missionnaire du ,basutoland10      
,missions ,catholiques1 xxviii4 7#ahif7 
p4 #cah4      #bhf ,h4 ,h4 ,romily and  
,rev4 ,george ,brown1 in ,proceedings of
 the ,royal        ,geographical        
,society1 ,n4,s4 ix4 7#ahhg7 pp4 #i1    
#ag4      #bhg ,r4 ,h4 ,codrington1 ,the
 ,melanesians1 p4 #dc4      #bhh ,j4 ,g4
 ,bourke1 ,on the ,border with ,crook1  
p4 #acb4 ,more evidence of        the   
mutual avoidance of mother-in-law and   
son-in-law among savages        is      
collected in my ,totemism and ,exogamy2 
see the ,index1 s4v4                    
8,mother-in-law40 ,the custom is        
probably based on a fear of incest      

between them4 ,to the almost universal  
rule of savage life that a man          
must avoid his mother-in-law there is a 
most remarkable exception        among  
the ,wahehe of ,german ,east ,africa4   
,in that tribe a bridegroom        must 
sleep with his mother-in-law before he  
may cohabit with her        daughter4   
,see ,rev4 ,h4 ,cole1 8,notes on the    
,wagogo of ,german ,east                
,africa10 ,journal of the               
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #cab4      #bhi ,o4   
,dapper1 ,description de l',afrique1 p4 
#cab2 ,h4 ,ling ,roth1 ,great           
,benin1 p4 #aai2 ,missions ,catholiques1
 xv4 7#ahhc7 p4 #aaj2 ,j4               
,roscoe1 8,further ,notes on the        
,manners and ,customs of the ,baganda10 
,journal of the ,anthropological        
,institute1 xxxii4 7#aijb7 p4 #fg4      
,m#ei ,a man's health and strength      
supposed to vary with the length of his 
shadow4 ,fear of the loss of the shadow4
 ,fear of the resemblance of a          

child to its parents4      #bij ,dio    
,chrysostom1 ,or4 lxvii4 vol4 ii4 p4    
#bcj1 ed4 ,l4 ,dindorf4      #bia ,j4   
,g4 ,f4 ,riedel1 ,de sluik- en          
kroesharige rassen tusschen ,selebes    
en ,papua1 p4 #fa4      #bib ,w4 ,w4    
,gill1 ,myths and ,songs of the ,south  
,pacific1 pp4 #bhd sqq4      #bic ,w4   
,w4 ,skeat and ,c4 ,o4 ,blagden4 ,pagan 
,races of the ,malay ,peninsula         
7,london1 #aijf71 ii4 #aaj4      #bid   
,the ,rev4 ,j4 ,roscoe1 in a letter to  
me dated ,mengo1 ,uganda1 ,may #bf1     
#aijd4      #bie ,t4 ,arbousset et ,f4  
,daumas1 ,voyage d'exploration 7,paris1 
#ahdb71 p4        #bia2 ,dudley ,kidd1  
,the ,essential ,kafir1 pp4 #hc1 #cjc2  
id41 ,savage        ,childhood1 p4 #fi4 
,in the last passage ,mr4 ,kidd tells us
 that 8the        mat was not held up in
 the sun1 but was placed in the hut at  
the        marked-off portion where the 
itongo or ancestral spirit was          
supposed to live2 and the fate of the   
man was divined1 not by the             

length of the shadow1 but by its        
strength40      #bif ,theocritus1 i4 #ae
 sqq42 ,philostratus1 ,heroic4 i4 #c2   
,porphyry1        ,de antro nympharum1  
#bf2 ,lucan1 iii4 #dbc sqq42 ,drexler1  
s4v4        8,meridianus daemon10 in    
,roscher's ,lexikon der griech4 und rm4 
,mythologie1 ii4 #bhcb sqq42 ,bernard   
,schmidt1 ,das ,volksleben der          
,neugriechen1 pp4 #id sqq41 #aai sq42   
,georgeakis et ,pineau1                 
,folk-lore de ,lesbos1 p4 #cdb2 ,a4 de  
,nore1 ,coutumes1 mythes1 et            
traditions des provinces de ,france1 pp4
 #bad sq42 ,j4 ,grimm1        ,deutsche 
,mythologie1#d ii4 #igb2 ,c4 ,l4        
,rochholz1 ,deutscher ,glaube        und
 ,brauch1 i4 #fb sqq42 ,e4 ,gerard1 ,the
 ,land beyond the ,forest1        i4    
#cca2 8,lettre du cur de ,santiago      
,tepehuacan10 ,bulletin de la           
,socit de ,gographie 7,paris71 ,i,ime   
,srie1 ii4 7#ahcd7 p4 #ahj2 ,n4         
von ,stenin1 8,die ,permier10 ,globus1  
lxxi4 7#ahig7 p4 #cgd2 ,d4              

,louwerier1 8,bijgeloovige gebruiken1   
die door die ,javanen worden in         
acht genomen10 ,mededeelingen van wege  
het ,nederlandsche                      
,zendelinggenootschap1 xlix4 7#aije7 p4 
#beg4      #big ,schol4 on              
,aristophanes1 ,frogs1 #bic4      #bih  
,pausanias1 viii4 #ch4 #f2 ,polybius1   
xvi4 #ab4 #g2 ,plutarch1 ,quaestiones   
,graecae1 #ci4      #bii ,th4           
,vernaleken1 ,mythen und ,bruche des    
,volkes in sterreich1 p4        #cda2   
,reinsberg-,dringsfeld1 ,das festliche  
,jahr1 p4 #dja2 ,a4 ,wuttke1        ,der
 deutsche ,volksaberglaube1#b p4 #bjg1  
#cad4      #cjj ,m4 ,j4 van ,baarda1    
8,fabelen1 ,verhalen en ,overleveringen 
der        ,galelareezen10 ,bijdragen   
tot de ,taal- ,land- en ,volkenkunde van
        ,nederlandsch-,indi1 xlv4       
7#ahie7 p4 #dei4      #cja ,j4 ,h4      
,weeks1 8,notes on some ,customs of the 
,lower ,congo ,people10                 
,folk-lore1 xix4 7#aijh7 p4 #dbb4       
,m#fj ,the shadows of people built into 

foundations to strengthen the           
edifices4      #cjb ,b4 ,schmidt1 ,das  
,volksleben der ,neugriechen 7,leipsic1 
#ahga71 pp4        #aif sq4      #cjc   
,georgeakis et ,pineau1 ,folk-lore de   
,lesbos1 pp4 #cdf sq4      #cjd ,a4     
,strausz1 ,die ,bulgaren 7,leipsic1     
#ahih71 p4 #aii2 ,w4 ,r4 ,s4            
,ralston1 ,songs of the ,russian        
,people1 p4 #abg4      #cje ,w4         
,schmidt1 ,das ,jahr und seine ,tage in 
,meinung und ,brauch der        ,romnen 
,siebenbrgens 7,hermannstadt1 #ahff71 p4
 #bg2 ,e4 ,gerard1 ,the        ,land    
beyond the ,forest1 ii4 #ag sq4 ,compare
 ,f4 ,s4 ,krauss1        ,volksglaube   
und religiser ,brauch der ,sdslaven1 p4 
#afa4      #cjf ,mgr4 ,bruguire1 in     
,annales de l',association de la        
,propagation de la        ,foi1 v4      
7#ahca7 pp4 #afd sq42 ,pallegoix1       
,description du royaume        ,thai ou 
,siam1 ii4 #ej-eb4      #cjg ,a4        
,fytche1 ,burma1 ,past and ,present     
7,london1 #ahgh71 i4 #bea note4         

#cjh ,on such practices in general1 see 
,e4 ,b4 ,tylor1 ,primitive ,culture1#b  
i4 #ajd sqq42 ,f4 ,liebrecht1 ,zur      
,volkskunde1 pp4 #bhd-bif2 ,f4 ,s4      
,krauss1 8,der ,bauopfer bei den        
,sdslaven10 ,mittheilungen der          
,anthropologischen ,gesellschaft in     
,wien1 xvii4 7#ahhg7 pp4 #af-bd2 ,p4    
,sartori1 8ber das ,bauopfer10          
,zeitschrift fr ,ethnologie1 xxx4       
7#ahih7 pp4 #a-ed2 ,e4 ,westermarck1    
,origin and ,development of the         
,moral ,ideas 7,london1 #aijf-aijh71 i4 
#dfa sqq4 ,for some special             
evidence1 see ,h4 ,oldenberg1 ,die      
,religion des ,veda1 pp4 #cfc sqq4      
7as to ancient ,india72 ,sonnerat1      
,voyage aux ,indes ,orientales et       
la ,chine1 ii4 #dg 7as to ,pegu72       
,guerlach1 8,chez les sauvages          
,bahnars10 ,missions ,catholiques1 xvi4 
7#ahhd7 p4 #hb 7as to the        ,sedans
 of ,cochin-,china72 ,w4 ,h4 ,furness1  
,home-life of ,borneo                   
,head-hunters1 p4 #c 7as to the ,kayans 

and ,kenyahs of ,burma72 ,a4 ,c4        
,kruijt1 8,van ,paloppo naar ,posso10   
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   
xlii4 7#ahih7 p4 #ef note 7as to        
central ,celebes72 ,l4 ,hearn1 ,glimpses
 of ,unfamiliar ,japan 7,london1        
#ahid71 i4 #adh sq42 ,h4                
,ternaux-,compans1 ,essai sur l'ancien  
,cundinamarca1 p4 #gj 7as to the        
,indians of ,colombia74 ,these customs  
are commonly called                     
foundation-sacrifices4 ,but the name is 
inappropriate1 as ,prof4 ,h4 ,oldenberg 
has rightly observed1 since        they 
are not sacrifices but charms4      #cji
 ,d4 ,f4 van ,braam ,morris1 in         
,tijdschrift voor ,indische ,taal-      
,land- en        ,volkenkunde1 xxxiv4   
7#ahia7 p4 #bbd4      ,m#fa ,deification
 of a measuring tape4      #caj ,j4 ,h4 
de ,vries1 8,reis door eenige           
eilandgroepen der ,residentie           
,amboina10 ,tijdschrift van het         
koninklijk ,nederlandsch                

,aardrijkskundig ,genootschap1 ,tweedie 
,serie1 xvii4 7#aijj7 pp4 #fab          
sq4      ,m#fb ,the soul sometimes      
supposed to be in the reflection4       
,dangers to        which the            
reflection-soul is exposed4      #caa   
,e4 ,h4 ,mann1 ,aboriginal ,inhabitants 
of the ,andaman ,islands1 p4 #id4       
#cab ,t4 ,williams1 ,fiji and the       
,fijians1#b i4 #bda4 ,however1 the late 
,mr4        ,lorimer ,fison wrote to me 
that this reported belief in a bright   
soul        and a dark soul 8is one of  
,williams' absurdities4 ,i inquired into
 it        on the island where he was1  
and found that there was no such belief4
        ,he took the word for #8shadow1'
 which is a reduplication of yalo1      
the word for soul1 as meaning the dark  
soul4 ,but yaloyalo does not        mean
 the soul at all4 ,it is not part of a  
man as his soul is4 ,this        is made
 certain by the fact that it does not   
take the possessive        suffix       
yalo-na  his soul2 but nona yaloyalo    

his shadow4 ,this        settles the    
question beyond dispute4 ,if yaloyalo   
were any kind of        soul1 the       
possessive form would be yaloyalona0    
7letter dated        ,august #bf1       
#ahih74      #cac ,james ,chalmers1     
,pioneering in ,new ,guinea 7,london1   
#ahhg71 p4 #agj4      #cad ,father      
,lambert1 ,murs et superstitions des    
,no-,caldoniens        7,nouma1 #aijj71 
pp4 #de sq4      #cae ,m4 ,j4 van       
,baarda1 8,fabelen1 ,verhalen en        
,overleveringen der                     
,galelareezen10 ,bijdragen tot de ,taal-
 ,land- en ,volkenkunde van             
,nederlandsch-,indi1 xlv4 7#ahie7 p4    
#dfb4      #caf ,b4 de ,sahagun1        
,histoire gnrale des choses de la       
,nouvelle-,espagne        7,paris1      
#ahhj71 p4 #cad4 ,the ,chinese hang     
brass mirrors over the idols        in  
their houses1 because it is thought that
 evil spirits entering        the house 
and seeing themselves in the mirrors    
will be scared away        7,china      

,review1 ii4 #afd74      #cag ,g4       
,vuillier1 8,chez les magiciens et les  
sorciers de la ,corrze10        ,tour du
 monde1 ,n4,s4 v4 7#ahii7 pp4 #ebb1     
#ebd4      #cah ,h4 ,callaway1 ,nursery 
,tales1 ,traditions1 and ,histories of  
the ,zulus        7,natal and ,london1  
#ahfh71 p4 #cdb4      #cai ,t4          
,arbousset et ,f4 ,daumas1 ,voyage      
d'exploration au nord-est de la         
colonie du ,cap de ,bonne-,esprance1 p4 
#ab2 ,t4 ,lindsay ,fairclough1          
8,notes on the ,basuto10 ,journal of the
 ,african ,society1 ,no4 #ad            
7,january #aije71 p4 #bja4      #cbj ,r4
 ,h4 ,codrington1 8,religious ,beliefs  
and ,practices in ,melanesia10          
,journ4 ,anthrop4 ,inst4 x4 7#ahha7 p4  
#cac2 id41 ,the ,melanesians1        p4 
#ahf4      ,m#fc ,dread of looking at   
one's reflection in water4      #cba    
,fragmenta philosophorum ,graecorum1 ed4
 ,f4 ,g4 ,a4 ,mullach1 i4 #eaj2         
,artemidorus1 ,onirocr4 ii4 #g2 ,laws of
 ,manu1 iv4 #ch 7p4 #ace1 ,g4           

,bhler's translation1 ,sacred ,books of 
the ,east1 vol4 xxv474      ,m#fd       
,reason for covering up mirrors or      
turning them to the wall after a        
death4      #cbb ,see above1 p4 #cg4    
#cbc ,a4 ,wuttke1 ,der deutsche         
,volksaberglaube1#b pp4 #dbi sq41  #gbf4
      #cbd ,a4 ,wuttke1 l4c42 ,e4       
,monseur1 ,le ,folklore ,wallon1 p4 #dj4
      #cbe ,folk-lore ,journal1 iii4    
7#ahhe7 p4 #bha2 ,t4 ,f4 ,thiselton     
,dyer1        ,english ,folk-lore1 p4   
#aji2 ,j4 ,napier1 ,folk-lore1 or       
,superstitious        ,beliefs in the   
,west of ,scotland1 p4 #fj2 ,w4 ,ellis1 
,history of        ,madagascar1 i4 #bch4
 ,compare ,a4 ,grandidier1 8,des rites  
funraires        chez les ,malgaches10  
,revue d',ethnographie1 v4 7#ahhf7 p4   
#bae4      #cbf ,s4 ,weissenberg1 8,die 
,karer der ,krim10 ,globus1 lxxxiv4     
7#aijc7 p4        #adc2 id4 8,krankheit 
und ,tod bei den sdrussischen ,juden10  
,globus1 xci4 7#aijg7 p4 #cfj4      #cbg
 ,panjab ,notes and ,queries1 ii4 p4    

#afi1  #ijf4      #cbh ,j4 ,v4          
,grohmann1 ,aberglauben und ,gebruche   
aus ,bhmen und ,mhren1        p4 #aea1  
#ajig2 ,folk-lore ,journal1 vi4 7#ahhh7 
pp4 #ade sq43        ,panjab ,notes and 
,queries1 ii4 p4 #fa1  #cgh4      #cbi  
,j4 ,g4 ,frazer1 8,on certain ,burial   
,customs as illustrative of the         
,primitive ,theory of the ,soul10       
,journal of the ,anthropological        
,institute1 xv4 7#ahhf7 pp4 #hb sqq4    
,among the heathen ,arabs1 when a       
man had been stung by a scorpion1 he was
 kept from sleeping for        seven    
days1 during which he had to wear a     
woman's bracelets and        earrings   
7,rasmussen1 ,additamenta ad historiam  
,arabum ante        ,islamismum1 p4 #fe1
 compare p4 #fi74 ,the old ,mexican     
custom of        masking and the images 
of the gods so long as the king was sick
        7,brasseur de ,bourbourg1       
,histoire des nations civilises du      
,mexique        et de                   
l',amrique-,centrale1 iii4 #ega sq47 may

 perhaps have been        intended to   
prevent the images from drawing away the
 king's soul4      #ccj ,w4 ,r4 ,s4     
,ralston1 ,songs of the ,russian        
,people1 p4 #aag4 ,the        objection1
 however1 may be merely ,puritanical4   
,w4 ,robertson ,smith        informed me
 that the peculiarities of the          
,raskolniks are largely due        to   
exaggerated ,puritanism4      ,m#fe ,the
 soul sometimes supposed to be in the   
portrait4 ,this belief among        the 
,esquimaux and ,american ,indians4      
#cca ,e4 ,w4 ,nelson1 8,the ,eskimo     
about ,bering ,strait10 ,eighteenth     
,annual        ,report of the ,bureau of
 ,american ,ethnology1 ,part ,i4        
7,washington1        #ahii7 p4 #dbb4    
#ccb ,j4 ,owen ,dorsey1 8,a ,study of   
,siouan ,cults10 ,eleventh ,annual      
,report        of the ,bureau of        
,ethnology 7,washington1 #ahid71 p4     
#dhd2 id4 8,teton        ,folk-lore10   
,american ,anthropologist1 ii4 7#ahhi7  
p4 #adc4      #ccc ,maximilian ,prinz zu

 ,wied1 ,reise in das innere            
,nord-,america1 i4        #dag4         
#ccd ,ibid4 ii4 #aff4      #cce ,c4     
,lumholtz1 ,unknown ,mexico 7,london1   
#aijc71 i4 #dei sq4      #ccf ,a4       
,simson1 8,notes on the ,jivaros and    
,canelos ,indians10 ,journal of         
the ,anthropological ,institute1 ix4    
7#ahhj7 p4 #cib4      #ccg ,d4 ,forbes1 
in ,journal of the ,ethnological        
,society of ,london1 ii4        7#ahgj7 
p4 #bcf4      #cch ,e4 ,r4 ,smith1 ,the 
,araucanians 7,london1 #ahee71 p4 #bbb4 
,m#ff ,the same belief in ,africa4      
#cci ,rev4 ,a4 ,hetherwick1 8,some      
,animistic ,beliefs among the ,yaos of  
,british ,central ,africa10 ,journal of 
the ,anthropological ,institute1        
xxxii4 7#aijb7 pp4 #hi sq4      #cdj ,w4
 ,a4 ,elmslie1 ,among the ,wild ,ngoni  
7,edinburgh and ,london1 #ahii71        
pp4 #gj sq4      #cda ,j4 ,thomson1     
,through ,masai ,land 7,london1 #ahhe71 
p4 #hf4      #cdb ,e4 ,clodd1 in        
,folk-lore1 vi4 7#ahie7 pp4 #gc sq41    

referring to ,the        ,times of      
,march #bd1 #ahia4      ,m#fg ,the same 
belief in ,asia and the ,east ,indies4  
#cdc ,l4 ,a4 ,waddell1 ,among the       
,himalayas 7,westminster1 #ahii71 pp4   
#he        sq4      #cdd ,e4 ,young1    
,the ,kingdom of the ,yellow ,robe      
7,westminster1 #ahih71 p4        #adj4  
#cde ,ch4 ,dallet1 ,histoire de l'glise 
de ,core 7,paris1 #ahgd71 i4 p4         
xxv4 ,this account of ,corea was written
 at a time when the country        was  
still almost secluded from ,european    
influence4 ,the events of        recent 
years have naturally wrought great      
changes in the habits and        ideas  
of the people4      #cdf 8,iets over het
 bijgeloof in de ,minahasa10            
,tijdschrift voor        ,nederlandsch  
,indi1 ,,iii4 ,srie1 iv4 7#ahgj7 pp4 #h 
sq4      #cdg ,j4 ,freiherr von         
,brenner1 ,besuch bei den ,kannibalen   
,sumatras        7,wrzburg1 #ahid71 p4  
#aie4      #cdh ,a4 ,w4 ,nieuwenhuis1   
,quer durch ,borneo1 i4 #cad4      ,m#fh

 ,the same belief in ,europe4      #cdi 
8,a ,far-off ,greek ,island10           
,blackwood's ,magazine1 ,february #ahhf1
 p4        #bce4      #cej ,j4 ,a4 ,e4  
,khler1 ,volksbrauch1 ,aberglauben1     
,sagen und andre alte                   
berlieferungen im ,voigtlande 7,leipsic1
 #ahfg71 p4 #dbc4      #cea ,w4 ,r4 ,s4 
,ralston1 ,songs of the ,russian        
,people1 p4 #aag4      #ceb ,miss ,m4   
,e4 ,durham1 ,high ,albania 7,london1   
#aiji71 p4 #ajg4      #cec ,f4 ,h4      
,groome1 ,in ,gipsy ,tents 7,edinburgh1 
#ahhj71 pp4 #ccg sq4      #ced ,james   
,napier1 ,folk-lore1 or ,superstitious  
,beliefs in the ,west of                
,scotland1 p4 #adb4 ,for more examples  
of the same sort1 see ,r4               
,andree1 ,ethnographische ,parallelen   
und ,vergleiche1 ,neue ,folge           
7,leipsic1 #ahhi71 pp4 #ah sqq4         
,m#fi ,primitive conceptions of the soul
 helped to mould early kingships by     
dictating rules to be observed by the   
king for his soul's salvation4    ,m#gj 

,the general effect of these rules is to
 isolate the king1 especially           
from strangers4 ,the savage fears the   
magic arts of strangers and        hence
 guards himself against them4 ,various  
modes of disenchanting        strangers4
      #cee ,menander ,protector1 in     
,fragmenta historicorum ,graecorum1 ed4 
,c4        ,mller1 iv4 #bbg4 ,compare   
,gibbon1 ,decline and ,fall of the      
,roman        ,empire1 ch4 xlii4 vol4   
vii4 pp4 #bid sq4 7,edinburgh1 #ahaa74  
#cef ,g4 ,turner1 ,samoa1 pp4 #bia sq4  
#ceg ,charles ,new1 ,life1 ,wanderings1 
and ,labours in ,eastern ,africa        
7,london1 #ahgc71 p4 #dcb4 ,compare     
ibid4 pp4 #djj1 #djb4 ,for the demons   
on ,mt4 ,kilimanjaro1 see also ,j4 ,l4  
,krapf1 ,travels1 ,researches1 and      
,missionary ,labours in ,eastern ,africa
 7,london1 #ahfj71 p4 #aib4      #ceh   
,pierre ,bouche1 ,la ,cte des ,esclaves 
et le ,dahomey 7,paris1 #ahhe71         
p4 #acc4      #cei ,a4 van ,gennep1     
,tabou et totmisme  ,madagascar 7,paris1

 #aijd71 p4        #db4      #cfj ,c4   
,a4 ,l4 ,m4 ,schwaner1 ,borneo          
7,amsterdam1 #ahec-ed71 ii4 #gg4        
#cfa ,ibid4 ii4 #afg4      #cfb ,a4 ,w4 
,nieuwenhuis1 ,quer durch ,borneo1 ii4  
#ajb4      #cfc ,e4 ,aymonier1 ,notes   
sur le ,laos 7,saigon1 #ahhe71 p4 #aif4 
#cfd ,bulletin de la ,socit de          
,gographie 7,paris71 ,i,vme ,srie1 vi4  
7#ahec7 pp4 #acd sq4      #cfe ,h4 von  
,rosenberg1 ,der malayische ,archipel   
7,leipsic1 #ahgh71 p4 #aih4      #cff   
,d4 ,w4 ,horst1 8,rapport van eene reis 
naar de ,noordkust van ,nieuw           
,guinea10 ,tijdschrift voor ,indische   
,taal- ,land- en ,volkenkunde1          
xxxii4 7#ahhi7 p4 #bbi4      #cfg ,capt4
 ,john ,moresby1 ,discoveries and       
,surveys in ,new ,guinea 7,london1      
#ahgf71 pp4 #ajb sq4      #cfh ,r4 ,i4  
,dodge1 ,our ,wild ,indians 7,hartford1 
,conn41 #ahhf71 p4 #aai4      ,m#ga     
,disenchantment effected by means of    
stinging ants and pungent        spices4
 ,disenchantment effected by cuts with  

knives4      #cfi ,j4 ,crevaux1 ,voyages
 dans l',amrique du ,sud 7,paris1       
#ahhc71 p4 #cjj4      #cgj ,j4 ,g4 ,f4  
,riedel1 ,de sluik- en kroesharige      
rassen tusschen ,selebes        en      
,papua1 p4 #gh4      #cga ,j4 ,kreemer1 
8,hoe de ,javaan zijne zieken verzorgt10
 ,mededeelingen        van wege het     
,nederlandsche ,zendelinggenootschap1   
xxxvi4 7#ahib7 p4        #ac4 ,mr4 ,e4  
,w4 ,lewis1 of ,woodthorpe1 ,atkins     
,rood1 ,clapham ,park1        ,london1  
,s4,w41 writes to me 7,july #b1 #aijb7  
that his grandmother1 a        native of
 ,cheshire1 used to make bees sting her 
as a cure for local        rheumatism2  
she said the remedy was infallible and  
had been handed        down to her from 
her mother4      #cgb ,father ,baudin1  
8,le ,ftichisme10 ,missions             
,catholiques1 xvi4 7#ahhd7        p4    
#bdi2 ,a4 ,b4 ,ellis1 ,the              
,yoruba-speaking ,peoples of the ,slave 
,coast 7,london1 #ahid71 pp4 #aac sq4   
#cgc ,a4 ,bastian1 ,allerlei aus ,volks-

 und ,menschenkunde 7,berlin1 #ahhh71   
i4 #aaf4      #cgd ,j4 ,b4 de ,callone1 
8,iets over de geneeswijze en ziekten   
der ,daijakers        ter ,zuid         
,oostkust van ,borneo10 ,tijdschrift    
voor ,nerlands ,indie1        #ahdj1 dl4
 i4 p4 #dah4      #cge ,m4 ,t4 ,h4      
,perelaer1 ,ethnographische             
,beschrijving der ,dajaks1 pp4          
#dd1 #ed1 #beb2 ,b4 ,f4 ,matthes1       
,bijdragen tot de ,ethnologie van       
,zuid-,celebes 7,the ,hague1 #ahge71 p4 
#di4      #cgf ,h4 ,grtzner1 8ber die   
,gebruche der ,basutho10 in             
,verhandlungen der        ,berliner     
,gesellschaft fr ,anthropologie1        
,ethnologie1 und        ,urgeschichte1  
#ahgg1 pp4 #hd sq4      #cgg ,l4 ,decle1
 ,three ,years in ,savage ,africa       
7,london1 #ahih71 p4 #ha4      #cgh ,p4 
,reichard1 ,deutsch-,ostafrika          
7,leipsic1 #ahib71 p4 #dca4      #cgi   
,nieuwenhuisen en ,rosenberg1 8,verslag 
omtrent het eiland ,nias10 in           
,verhandelingen van het ,bataviaasch    

,genootschap van ,kunsten en            
,wetenschappen1 xxx4 7,batavia1 #ahfc7  
p4 #bf4      ,m#gb ,ceremonies observed 
at the reception of strangers may       
sometimes be        intended to         
counteract their enchantments4      #chj
 ,r4 ,parkinson1 8,zur ,ethnographie der
 ,ontong ,java- und ,tasman-,inseln10   
,internationales ,archiv fr             
,ethnographie1 x4 7#ahig7 p4 #aab4      
#cha ,t4 ,s4 ,weir1 8,note on           
,sacrifices in ,india as a ,means of    
averting        ,epidemics10 ,journal of
 the ,anthropological ,society of       
,bombay1 i4        #ce4      #chb ,e4   
,o',donovan1 ,the ,merv ,oasis 7,london1
 #ahhb71 ii4 #eh4      #chc ,emin ,pasha
 in ,central ,africa1 being a           
,collection of his ,letters and         
,journals 7,london1 #ahhh71 p4 #ajg4    
#chd ,h4 ,ling ,roth1 ,great ,benin     
7,halifax1 ,england1 #aijc71 p4 #abc4   
#che ,narrative of the ,second ,arctic  
,expedition made by ,charles ,f4 ,hall1 
edited by ,prof4 ,j4 ,g4 ,nourse1       

,u4,s4,n4 7,washington1 #ahgi71 p4 #bfi1
        note4 ,compare ,fr4 ,boas1 8,the
 ,central ,eskimo10 ,sixth ,annual      
,report        of the ,bureau of        
,ethnology 7,washington1 #ahhh71 p4     
#fji4      #chf ,j4 ,a4 ,grant1 ,a ,walk
 across ,africa1 pp4 #ajd sq4      ,m#gc
 ,ceremonies observed at entering a     
strange land to disenchant it4          
,ceremonies at entering a strange land  
to disenchant it or to        propitiate
 the local spirits4      #chg ,e4       
,shortland1 ,traditions and             
,superstitions of the ,new ,zealanders#b
        7,london1 #ahef71 p4 #ajc4      
#chh ,n4 von ,miklucho-,maclay1         
8,ethnologische ,bemerkungen ber die    
,papuas        der ,maclay-,kuste in    
,neu-,guinea10 ,natuurkundig            
,tijdschrift voor        ,nederlandsch  
,indie1 xxxvi4 #cag sq4      #chi ,fr4  
,stuhlmann1 ,mit ,emin ,pascha ins ,herz
 von ,afrika 7,berlin1 #ahid71        p4
 #id4      #cij ,r4 ,brough ,smyth1     
,aborigines of ,victoria1 i4 #acd4      

#cia ,a4 ,w4 ,howitt1 ,native ,tribes of
 ,south-,east ,australia1 p4 #djc4      
#cib ,ch4 ,hose1 ,notes on the ,natives 
of ,british ,borneo 7in manuscript74    
#cic ,a4 ,c4 ,kruijt1 8,het             
koppensnellen der ,toradja's van        
,midden-,celebes1        en zijne       
beteekenis10 ,verslagen en              
,mededeelingen der ,konikl4             
,akademie van ,wetenschappen1 ,afdeeling
 ,letterkunde1 iv4 ,reeks1 iii4         
7#ahii7 p4 #bjd4      #cid ,scholiast on
 ,euripides1 ,phoenissae1 #acgg1 ed4 ,e4
 ,schwartz4      #cie ,conon1           
,narrationes1 #ah2 ,pausanias1 iii4 #ai4
 #ab2 ,francis ,fleming1                
,southern ,africa 7,london1 #ahef71 p4  
#bei2 ,dudley ,kidd1 ,the               
,essential ,kafir1 p4 #cjg4      #cif   
,see ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 ii4 pp4 #bfc        sq4
      ,m#gd ,purificatory ceremonies    
observed on the return from a journey4  
#cig ,john ,campbell1 ,travels in ,south
 ,africa1 being a ,narrative of a       

,second ,journey in the ,interior of    
that ,country 7,london1 #ahbb71 ii4     
#bje4      #cih ,ladislaus ,magyar1     
,reisen in ,sd-,afrika 7,buda-,pesth and
 ,leipsic1        #ahei71 p4 #bjc4      
#cii ,fr4 ,stuhlmann1 ,mit ,emin ,pascha
 ins ,herz von ,afrika 7,berlin1 #ahid71
        p4 #hi4      #djj ,j4 ,roscoe1  
8,further ,notes on the ,manners and    
,customs of the        ,baganda10       
,journal of the ,anthropological        
,institute1 xxxii4 7#aijb7        p4    
#fb4      #dja ,c4 ,j4 ,andersson1 ,lake
 ,ngami#b 7,london1 #ahef71 p4 #bbc4    
#djb ,washington ,matthews1 8,the       
,mountain ,chant3 a ,navajo ,ceremony10 
,fifth        ,annual ,report of the    
,bureau of ,ethnology 7,washington1     
#ahhg71 p4        #daj4      #djc       
,asiatick ,researches1 vi4 #ece sq4 ed4 
#dto 7p4 #ecg sq4 ed4 #hvo74      #djd  
,franois ,valentyn1 ,oud en nieuw       
,oost-,indin1 iii4 #af4      #dje ,a4   
,w4 ,nieuwenhuis1 ,in ,centraal ,borneo1
 i4 #afe4      #djf ,g4 ,turner1 ,samoa1

 pp4 #cje sq4      ,m#ge ,special       
precautions taken to guard the king     
against the magic of        strangers4  
#djg ,de ,plano ,carpini1 ,historia     
,mongolorum quos nos ,tartaros          
appellamus1 ed4 ,d',avezac 7,paris1     
#ahch71 cap4 iii4  iii4 p4 #fbg1        
cap4 ult4  i4 x4 p4 #gdd1 and ,appendix1
 p4 #gge2 8,travels of ,william         
de ,rubriquis into ,tartary and ,china10
 in ,pinkerton's ,voyages and           
,travels1 vii4 #hb sq4      #djh ,paul  
,pogge1 8,bericht ber die ,station      
,mukenge10 ,mittheilungen der           
,afrikanischen ,gesellschaft in         
,deutschland1 iv4 7#ahhc-ahhe7 pp4 #ahb 
sq4      #dji ,coillard1 8,voyage au    
pays des ,banyais et au ,zambse10       
,bulletin de        la ,socit de        
,gographie 7,paris71 ,v,ime ,srie1 xx4  
7#ahhj7 p4 #cic4      #daj ,j4 ,l4      
,krapf1 ,travels1 ,researches1 and      
,missionary ,labours during an          
,eighteen ,years' ,residence in ,eastern
 ,africa 7,london1 #ahfj71 pp4 #beb     

sq4      #daa ,o4 ,dapper1 ,description 
de l',afrique 7,amsterdam1 #afhf71 p4   
#cia4      #dab ,proyart1 8,history of  
,loango1 ,kakongo10 etc41 in            
,pinkerton's ,voyages        and        
,travels1 xvi4 #ehc2 ,dapper1 op4 cit4  
p4 #cdj2 ,j4 ,ogilby1        ,africa    
7,london1 #afgj71 p4 #eba4 ,compare ,a4 
,bastian1 ,die deutsche                 
,expedition an der ,loango-,kste1 i4    
#bhh4      #dac ,a4 ,bastian1 op4 cit4  
i4 #bfh sq4      #dad ,see above1 pp4 #h
 sq4      #dae ,l4 von ,ende1 8,die     
,baduwis auf ,java10 ,mittheilungen der 
anthropologischen ,gesellschaft in      
,wien1 xix4 7#ahhi7 pp4 #g-aj4 ,as to   
the ,baduwis 7,badoejs7 see also ,g4 ,a4
 ,wilken1 ,handleiding voor de          
vergelijkende ,volkenkunde van          
,nederlandsch-,indi 7,leyden1 #ahic71   
pp4 #fdj-fdc4      ,m#gf ,spiritual     
dangers of eating and drinking and      
precautions taken        against them4  
#daf ,a4 ,b4 ,ellis1 ,the ,ewe-speaking 
,peoples of the ,slave ,coast1 p4 #ajg4 

#dag ,j4 ,b4 ,neumann1 8,het ,pane- en  
,bila- ,stroomgebied op het eiland      
,sumatra10 ,tijdschrift van het         
,nederlandsch ,aardrijkskundig          
,genootschap1 ,tweede ,serie1 dl4 iii4  
7#ahhf7 ,afdeeling1 meer                
uitgebreide artikelen1 ,no4 #b1 p4 #cjj4
      #dah ,j4 ,richardson1 8,tanala    
,customs1 ,superstitions and ,beliefs10 
,the        ,antananarivo ,annual and   
,madagascar ,magazine1 ,reprint of the  
,first        ,four ,numbers            
7,antananarivo1 #ahhe71 p4 #bai4        
#dai ,w4 ,cornwallis ,harris1 ,the      
,highlands of ,aethiopia1 iii4 #aga sq4 
#dbj ,th4 ,lefebvre1 ,voyage en         
,abyssinie1 i4 p4 lxxii4      #dba      
,lieut4 ,v4 ,l4 ,cameron1 ,across       
,africa 7,london1 #ahgg71 ii4 #ga2 id41 
in ,journal of the ,anthropological     
,institute1 vi4 7#ahgg7 p4 #agc4        
#dbb ,ebn-el-,dyn el-,eghouthy1         
8,relation d'un voyage dans l'intrieur  
de        l',afrique septentrionale10   
,bulletin de la ,socit de ,gographie    

7,paris71 ,i,ime ,srie1 i4 7#ahcd7 p4   
#bij4      #dbc ,j4 ,teit1 8,the        
,thompson ,indians of ,british          
,columbia10 ,memoir of the              
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #cfj4      #dbd ,th4          
,williams1 ,fiji and the ,fijians4#b i4 
#bdi4      ,m#gg ,seclusion of kings at 
their meals4      #dbe 8,adventures of  
,andrew ,battel10 in ,pinkerton's       
,voyages and ,travels1        xvi4 #ccj2
 ,o4 ,dapper1 ,description de           
l',afrique1 p4 #ccj2 ,a4 ,bastian1      
,die deutsche ,expedition an der        
,loango-,kste1 i4 #bfb sq42 ,r4 ,f4     
,burton1 ,abeokuta and the ,cameroons   
,mountains1 i4 #adg4      #dbf          
,proyart's 8,history of ,loango1        
,kakongo10 etc41 in ,pinkerton's        
,voyages and ,travels1 xvi4 #ehd4       
#dbg ,j4 ,l4 ,wilson1 ,western ,africa1 
p4 #bjb2 ,john ,duncan1 ,travels in     
,western ,africa1 i4 #bbb4 ,compare ,w4 

,w4 ,reade1 ,savage ,africa1 p4         
#edc4      #dbh ,paul ,pogge1 ,im       
,reiche des ,muata ,jamwo 7,berlin1     
#ahhj71 p4 #bca4      #dbi ,f4 ,t4      
,valdez1 ,six ,years of a ,traveller's  
,life in ,western ,africa               
7,london1 #ahfa71 ii4 #bef4      #dcj   
,a4 ,f4 ,mockler-,ferryman1 ,up the     
,niger 7,london1 #ahib71 p4 #ch4        
#dca ,baron ,roger1 8,notice sur le     
gouvernement1 les murs et les           
superstitions des ,ngres du pays de     
,walo10 ,bulletin de la ,socit        de
 ,gographie 7,paris71 viii4 7#ahbg7 p4  
#cea4      #dcb ,g4 ,schweinfurth1 ,the 
,heart of ,africa1 ii4 #de 7third       
edition1        ,london1 #ahgh72 ,g4    
,casati1 ,ten ,years in ,equatoria      
7,london and ,new        ,york1 #ahia71 
i4 #agg4 ,as to the various customs     
observed by ,monbutto        chiefs in  
drinking see ,g4 ,burrows1 ,the ,land of
 the ,pigmies        7,london1 #ahih71  
pp4 #hh1 #ia4      #dcc ,j4 ,g4 ,frazer1
 ,totemism and ,exogamy1 ii4 #ebf1 from 

information        furnished by the     
,rev4 ,john ,roscoe4      #dcd ,w4      
,cornwallis ,harris1 ,the ,highlands of 
,aethiopia1 iii4 #gh4      #dce ,a4 ,b4 
,ellis1 ,the ,ewe-speaking ,peoples of  
the ,slave ,coast1 pp4 #afb        sq4  
#dcf ,capt4 ,james ,cook1 ,voyages1 v4  
#cgd 7ed4 #ahji74      #dcg ,heraclides 
,cumanus1 in ,athenaeus1 iv4 #bf1 p4    
#ade ,b-,d4 ,on the other        hand1  
in ,kafa no one1 not even the king1 may 
eat except in the        presence of a  
legal witness4 ,a slave is appointed to 
witness the        king's meals1 and his
 office is esteemed honourable4 ,see ,f4
 ,g4        ,massaja1 in ,bulletin de la
 ,socit de ,gographie 7,paris71 ,vme    
,srie1 i4 7#ahfa7 pp4 #ccj sq42 ,ph4    
,paulitschke1 ,ethnographie             
,nordost-,afrikas3 die geistige ,cultur 
der ,dankil1 ,galla und ,soml           
7,berlin1 #ahif71 pp4 #bdh sq4          
,m#gh ,faces veiled to avert evil       
influences4 ,kings not to be seen by    
their        subjects4      #dch ,notes 

analytiques sur les collections         
ethnographiques du ,muse du             
,congo1 ,i4 ,les ,arts1 ,religion       
7,brussels1 #aijb-aijf71 p4 #afd4       
#dci ,mohammed ,ibn-,omar el ,tounsy1   
,voyage au ,darfour 7,paris1 #ahde71 p4 
#bjc2 ,travels of an ,arab ,merchant    
,mohammed ,ibn-,omar el ,tounsy in      
,soudan1 abridged from the ,french 7of  
,perron7 by ,bayle ,st4 ,john           
7,london1 #ahed71 pp4 #ia sq4      #ddj 
,mohammed ,ibn-,omar el ,tounsy1 ,voyage
 au ,ouady 7,paris1 #ahea71 p4          
#cge4      #dda ,ibn ,batoutah1         
,voyages1 ed4 ,c4 ,defrmery et ,b4 ,r4  
,sanguinetti        7,paris1            
#ahec-aheh71 iv4 #dda4      #ddb ,le    
,commandant ,mattei1 ,bas-,niger1 ,bnou1
 ,dahomey 7,paris1 #ahie71        pp4   
#ij sq4      #ddc ,h4 ,ternaux-,compans1
 ,essai sur l'ancien ,cundinamarca1 p4  
#fj4      #ddd ,manuscrit ,ramirez1     
histoire de l'origine des ,indiens qui  
habitent        la ,nouvelle ,espagne   
selon leurs traditions1 publi par ,d4   

,charnay        7,paris1 #aijc71 pp4    
#ajg sq4      #dde ,herodotus1 i4 #ii4  
#ddf ,a4 ,b4 ,ellis1 ,the               
,yoruba-speaking ,peoples of the ,slave 
,coast1 p4        #agj4      #ddg       
,ebn-el-,dyn el-,eghouathy1 8,relation  
d'un voyage10 ,bulletin de la           
,socit de ,gographie 7,paris71 ,i,ime   
,srie1 i4 7#ahcd7 p4 #bij2 ,h4          
,duveyrier1 ,exploration du ,sahara3 les
 ,touareg du ,nord1 pp4 #cia        sq42
 ,reclus1 ,nouvelle ,gographie          
,universelle1 xi4 #hch sq42             
,james ,richardson1 ,travels in the     
,great ,desert of ,sahara1 ii4 #bjh4    
#ddh ,j4 ,wellhausen1 ,reste arabischen 
,heidentums#b 7,berlin1 #ahig71 p4      
#aif4      #ddi ,tertullian1 ,de        
virginibus velandis1 #ag 7,migne's      
,patrologia        ,latina1 ii4 col4    
#iab74      #dej ,pseudo-,dicaearchus1  
,descriptio ,graeciae1 #ah1 in          
,geographi ,graeci        ,minores1 ed4 
,c4 ,mller1 i4 #ajc2 id41 in ,fragmenta 
,historicorum        ,graecorum1 ed4 ,c4

 ,mller1 ii4 #bei4      #dea ,g4        
,turner1 ,samoa1 pp4 #fg sq4      #deb  
,j4 ,g4 ,f4 ,riedel1 8,die ,landschaft  
,dawan oder ,west-,timor10 ,deutsche    
geographische ,bltter1 x4 #bcj4         
#dec ,a4 ,w4 ,howitt1 8,on some         
,australian ,ceremonies of ,initiation10
        ,journal of the ,anthropological
 ,institute1 xiii4 7#ahhd7 p4 #def4     
#ded ,above1 pp4 #cj sqq4      ,m#gi    
,kings forbidden to leave their palaces 
or to be seen abroad by their           
subjects4      #dee ,see above1 pp4 #e1 
#h sq4      #def ,this rule was         
mentioned to me in conversation by ,miss
 ,mary ,h4        ,kingsley4 ,however1  
he is said to have shewn himself outside
 his        palace on solemn occasions  
once or twice a year4 ,see ,o4 ,dapper1 
,description de l',afrique1 pp4 #caa    
sq42 ,h4 ,ling ,roth1 ,great            
,benin1 p4 #gd4 ,as to the worship of   
the king of ,benin1 see ,the            
,magic ,art and the ,evolution of       
,kings1 vol4 i4 p4 #cif4      #deg ,a4  

,bastian1 ,die deutsche ,expedition an  
der ,loango-,kste1 i4 #bfc4             
,however1 a case is recorded in which he
 marched out to war 7ibid4        i4    
#bfh sq474      #deh ,s4 ,crowther and  
,j4 ,c4 ,taylor1 ,the ,gospel on the    
,banks of the ,niger        7,london1   
#ahei71 p4 #dcc4      #dei ,le          
,commandant ,mattei1 ,bas-,niger1 ,bnou1
 ,dahomey 7,paris1 #ahie71        pp4   
#fg-gb4 ,the annual dance of the king of
 ,onitsha outside of his        palace  
is mentioned also by ,s4 ,crowther and  
,j4 ,c4 ,taylor 7op4 cit4        p4     
#cgi71 and ,a4 ,f4 ,mockler-,ferryman   
7,up the ,niger1 p4 #bb74      #dfj     
8,mission ,voulet-,chanoine10 ,bulletin 
de la ,socit de ,gographie              
7,paris71 ,v,i,i,ime ,srie1 xx4 7#ahii7 
p4 #bbc4      #dfa ,c4 ,partridge1      
,cross ,river ,natives 7,london1 #aije71
 p4 #g2 compare        id4 pp4 #h1 #bjj1
 #bjb1 #bjc sq4 ,see also ,major ,a4 ,g4
 ,leonard1 ,the        ,lower ,niger and
 its ,tribes 7,london1 #aijf71 pp4 #cga 

sq4      #dfb ,strabo1 xvii4 #b4 #b     
1             4      #dfc ,xenophon1    
,anabasis1 v4 #d4 #bf2 ,scymnus ,chius1 
,orbis descriptio1        #ijj sqq4     
7,geographi ,graeci ,minores1 ed4 ,c4   
,mller1 i4 #bcd72        ,diodorus      
,siculus1 xiv4 #cj4 #f sq42 ,nicolaus   
,damascenus1 quoted by        ,stobeaus1
 ,florilegium1 xliv4 #da 7vol4 ii4 p4   
#ahe1 ed4 ,meineke72        ,apollonius 
,rhodius1 ,argon4 ii4 #ajbf1 sqq41 with 
the note of the        scholiast2       
,pomponius ,mela1 i4 #ajf1 p4 #bi1 ed4  
,parthey4 ,die        ,chrysostom refers
 to the custom without mentioning the   
name of the        people 7,or4 xiv4    
vol4 i4 p4 #beg1 ed4 ,l4 ,dindorf74     
#dfd ,strabo1 xvi4 #d4 #ai1 p4 #ggh2    
,diodorus ,siculus1 iii4 #dg4           
,inscriptions        found in ,sheba    
7the country about two hundred miles    
north of ,aden7        seem to shew that
 the land was at first ruled by a       
succession of        priestly kings1 who
 were afterwards followed by kings in   

the        ordinary sense4 ,the names of
 many of these priestly kings           
7makarribs1 literally 8blessers07 are   
preserved in inscriptions4        ,see  
,prof4 ,s4 ,r4 ,driver1 in ,authority   
and ,archaeology ,sacred and            
,profane1 edited by ,d4 ,g4 ,hogarth    
7,london1 #ahii71 p4 #hb4 ,probably     
these 8blessers0 are the kings referred 
to by the ,greek writers4 ,we        may
 suppose that the blessings they        
dispensed consisted in a proper         
regulation of the weather1 abundance of 
the fruits of the earth1 and        so  
on4      #dfe ,heraclides ,cumanus1 in  
,athenaeus1 xii4 #ac1 p4 #eag ,b4,c4    
#dff ,ch4 ,dallet1 ,histoire de l'glise 
de ,core 7,paris1 #ahgd71 i4 pp4        
xxiv-xxvi4 ,the king sometimes1 though  
rarely1 left his palace4 ,when        he
 did so1 notice was given beforehand to 
his people4 ,all doors must        be   
shut and each householder must kneel    
before his threshold with a        broom
 and a dust-pan in his hand4 ,all       

windows1 especially the upper           
ones1 must be sealed with slips of      
paper1 lest some one should look        
down upon the king4 ,see ,w4 ,e4        
,griffis1 ,corea1 the ,hermit ,nation1  
p4 #bbb4 ,these customs are now obsolete
 7,g4 ,n4 ,curzon1 ,problems of         
the ,far ,east1 ,westminster1 #ahif1 pp4
 #aed sq4 note74      #dfg ,this ,i     
learned from the late ,mr4 ,w4 ,simpson1
 formerly artist of the                 
,illustrated ,london ,news4      #dfh   
,richard1 8,history of ,tonquin10 in    
,pinkerton's ,voyages and ,travels1     
ix4 #gdf4      #dfi ,shway ,yoe1 ,the   
,burman 7,london1 #ahhb71 i4 #cj sq42   
compare ,indian        ,antiquary1 xx4  
7#ahia7 p4 #di4      ,m#hj ,magical harm
 done a man through the remains of his  
food or the        dishes he has eaten  
out of4 ,ideas and customs of the       
,narrinyeri of        ,south ,australia4
      #dgj ,g4 ,taplin1 8,the           
,narrinyeri10 in ,native ,tribes of     
,south ,australia        7,adelaide1    

#ahgi71 pp4 #bd-bf2 id41 in ,e4 ,m4     
,curr1 ,the ,australian        ,race1   
ii4 p4 #bdg4      #dga ,g4 ,taplin1     
8,the ,narrinyeri10 in ,native ,tribes  
of ,south ,australia1        p4 #fc2    
id41 8,notes on the ,mixed ,races of    
,australia10 ,journal of        the     
,anthropological ,institute1 iv4 7#ahge7
 p4 #ec2 id41 in ,e4 ,m4        ,curr1  
,the ,australian ,race1 ii4 #bde4       
#dgb ,h4 ,e4 ,a4 ,meyer1 8,manners and  
,customs of the ,aborigines of the      
,encounter ,bay ,tribe10 in ,native     
,tribes of ,south ,australia1 p4 #aif4  
,m#ha ,ideas and customs as to the      
leavings of food in ,melanesia and ,new 
,guinea4      #dgc ,r4 ,h4 ,codrington1 
,the ,melanesians1 pp4 #bjc sq41 compare
 pp4 #agh1        #ahh1 #bad4      #dgd 
,g4 ,turner1 ,samoa1 pp4 #cjb sq4 ,see  
,the ,magic ,art and the                
,evolution of ,kings1 i4 #cda sq4       
#dge ,k4 ,vetter1 ,komm herber und hilf 
uns6 iii4 7,barmen1 #ahih7 p4 #i2 ,m4   
,krieger1 ,neu-,guinea1 pp4 #ahe sq42   

,r4 ,parkinson1 8,die ,berlinhafen      
,section1 ein ,beitrag zur ,ethnographie
 der ,neu-,guinea ,kste10               
,internationales ,archiv fr             
,ethnographie1 xiii4 7#aijj7 p4 #dd2 ,m4
 ,j4        ,erdweg1 8,die ,bewohner der
 ,insel ,tumleo1 ,berlinhafen1          
,deutsch-,neu-,guinea10 ,mittheilungen  
der ,anthropologischen                  
,gesellschaft in ,wien1 xxxii4 7#aijb7  
p4 #bhg4      #dgf ,mgr4 ,coupp1 8,en   
,nouvelle-,pomranie10 ,missions         
,catholiques1 xxiii4        7#ahia7 p4  
#cfd2 ,j4 ,graf ,pfeil1 ,studien und    
,beobachtungen aus der        ,sdsee    
7,brunswick1 #ahii71 pp4 #ada sq42 ,p4  
,a4 ,kleintitschen1 ,die                
,kstenbewohner der ,gazellehalbinsel    
7,hiltrup bei ,mnster1 ,n4,d471         
pp4 #cdc sq4      ,m#hb ,ideas and      
customs as to the leavings of food in   
,africa1 ,celebes1        ,india1 and   
ancient ,rome4      #dgg ,o4 ,dapper1   
,description de l',afrique1 p4 #ccj4 ,we
 have seen that the        food left by 

the king of the ,monbutto1 is carefully 
buried 7above1        p4 #aai74         
#dgh ,bosman's 8,guinea10 in            
,pinkerton's ,voyages and ,travels1 xvi4
 #dhg4      #dgi ,p4 ,n4 ,wilken1       
8,bijdragen tot de kennis van de zeden  
en gewoonten der        ,alfoeren in de 
,minahassa10 ,mededeelingen van wege het
 ,nederlandsche                         
,zendelinggenootschap1 vii4 7#ahfc7 p4  
#abf4      #dhj ,w4 ,caland1            
,altindisches ,zauberritual1 pp4 #afc   
sq4      #dha ,pliny1 ,nat4 ,hist4      
xxviii4 #ai4 ,for other examples of     
witchcraft        wrought by means of   
the refuse of food1 see ,e4 ,s4         
,hartland1 ,the        ,legend of       
,perseus1 ii4 #hc sqq4      ,m#hc ,the  
fear of the magical evil which may be   
done a man through his        food has  
had beneficial effects in fostering     
habits of cleanliness        and in     
strengthening the ties of hospitality4  
#dhb ,on the covenant entered into by   
eating together see the classical       

exposition of ,w4 ,robertson ,smith1    
,the ,religion of the ,semites#b        
7,london1 #ahid71 pp4 #bfi sqq4 ,for    
examples of the blood-covenant1         
see ,h4 ,c4 ,trumbull1 ,the ,blood      
,covenant 7,london1 #ahhg74 ,the        
examples might easily be multiplied4    
,m#hd ,disastrous results supposed to   
follow from using the dishes of the     
,mikado or of a ,fijian chief4 ,sacred  
persons are a source of danger        to
 others3 their divinity burns like a    
fire what it touches4 ,african          
examples4      #dhc ,kaempfer's         
8,history of ,japan10 in ,pinkerton's   
,voyages and ,travels1        vii4 #gag4
      #dhd ,rev4 ,lorimer ,fison1 in a  
letter to me dated ,august #bf1 #ahih4  
,in        ,fijian1 kana is to eat2 the 
meaning of lama is unknown4      ,m#he  
,the taboo of chiefs and kings in       
,tonga4 ,the ,king's ,evil cured by the 
king's touch4      #dhe 8,coutumes      
tranges des indignes du ,djebel-,nouba10
 ,missions        ,catholiques1 xiv4    

7#ahhb7 p4 #dfj2 ,father ,s4 ,carceri1  
8,djebel-,nouba10        ibid4 xv4      
7#ahhc7 p4 #dej4 ,the title of the      
priestly king is        cogiour or      
codjour4 8,the codjour is the pontifical
 king of        each group of villages2 
it is he who regulates and administers  
the        affairs of the ,nubas4 ,he is
 an absolute monarch1 on whom all       
depend4        ,but he has no princely  
privileges or immunities2 no royal      
insignia1        no badge mark him off  
from his subjects4 ,he lives like them  
by the        produce of his fields and 
his industry2 he works like them1 earns 
his daily bread1 and has no guard of    
honour1 no tribunal1 no code of         
laws1 no civil list0 7,father ,s4       
,carceri1 loc4 cit474      #dhf 8,der   
,muata ,cazembe und die ,vlkerstmme der 
,maravis1 ,chevas1        ,muembas1     
,lundas und andere von ,sd-,afrika10    
,zeitschrift fr        allgemeine       
,erdkunde 7,berlin71 vi4 7#ahef7 pp4    
#cih sq42 ,f4 ,t4        ,valdez1 ,six  

,years of a ,traveller's ,life in       
,western ,africa 7,london1              
#ahfa71 ii4 #bea sq4      #dhg ,w4      
,mariner1 ,the ,natives of the ,tonga   
,islands1#b i4 #ada sq4 note1           
#dcd note1 ii4 #hb sq41 #bba-bbd2       
,captain ,j4 ,cook1 ,voyages 7,london1  
#ahji71 v4 #dbg sq4 ,similarly in ,fiji 
any person who had touched the          
head of a living chief or the body of a 
dead one was forbidden to        handle 
his food1 and must be fed by another    
7,j4 ,e4 ,erskine1 ,the        ,western 
,pacific1 p4 #bed74      #dhh ,on the   
custom of touching for the ,king's      
,evil1 see ,the ,magic ,art        and  
the ,evolution of ,kings1 vol4 i4 pp4   
#cfh sqq4      ,m#hf ,fatal effects of  
contact with sacred chiefs in ,new      
,zealand4      #dhi 8,the idea in which 
this law the law of taboo or tapu1 as it
 was        called in ,new ,zealand     
originated appears to have been1 that a 
portion of the spiritual essence of an  
atua or of a sacred person        was   

communicated directly to objects which  
they touched1 and also        that the  
spiritual essence so communicated to any
 object was        afterwards more or   
less retransmitted to anything else     
brought into        contact with it0    
7,e4 ,shortland1 ,traditions and        
,superstitions of the        ,new       
,zealanders1 ,second ,edition1 ,london1 
#ahef1 p4 #ajb74 ,compare        id41   
,maori ,religion and ,mythology1 p4 #be4
      #dij ,old ,new ,zealand1 by a     
,pakeha ,maori 7,london1 #ahhd71 pp4 #if
 sq4      #dia ,w4 ,brown1 ,new ,zealand
 and its ,aborigines 7,london1 #ahde71  
p4 #gf4        ,for more examples of the
 same kind see ibid4 pp4 #agg sq4       
#dib ,e4 ,tregear1 8,the ,maoris of ,new
 ,zealand10 ,journal of the             
,anthropological ,institute1 xix4       
7#ahij7 p4 #ajj4      #dic ,r4 ,taylor1 
,te ,ika a ,maui1 or1 ,new ,zealand and 
its ,inhabitants1#b p4        #afd4     
#did ,r4 ,taylor1 op4 cit4 p4 #afe4     
,m#hg ,examples of the fatal effects of 

imagination in other parts of the       
world4      #die ,spencer and ,gillen1  
,native ,tribes of ,central ,australia1 
pp4 #ecg        sq4      #dif ,r4       
,southey1 ,history of ,brazil1 i4#b     
7,london1 #ahbb71 p4 #bch4      #dig    
,major ,a4 ,g4 ,leonard1 ,the ,lower    
,niger and its ,tribes 7,london1        
#aijf71 pp4 #beg sq4      #dih          
,merolla's 8,voyage to ,congo10 in      
,pinkerton's ,voyages and ,travels1     
xvi4 #bcg sq4 ,as to these chegilla or  
taboos on food1 which are               
commonly observed by the natives of this
 part of ,africa1 see further        my 
,totemism and ,exogamy1 ii4 #fad sqq4   
,m#hh ,the taboos observed by sacred    
kings resemble those imposed on         
persons who are commonly regarded as    
unclean1 such as menstruous             
women1 homicides1 and so forth4 ,taboos 
laid on persons who have been        in 
contact with the dead in ,new ,zealand4 
#dii ,w4 ,ellis1 ,polynesian ,researches
 7,second ,edition1 ,london1            

#ahcb-ahcf71 iv4 #chh4 ,ellis appears to
 imply that the rule was                
universal in ,polynesia1 but perhaps he 
refers only to ,hawaii1 of        which 
in this part of his work he is specially
 treating4 ,we are told        that in  
,hawaii the priest who carried the      
principal idol about the        country 
was tabooed during the performance of   
this sacred office2 he        might not 
touch anything with his hands1 and the  
morsels of food        which he ate had 
to be put into his mouth by the chiefs  
of the        villages through which he 
passed or even by the king himself1 who 
accompanied the priest on his rounds    
7,l4 de ,freycinet1 ,voyage             
autour du monde1 ,historique1 ii4       
,premire ,partie1 ,paris1 #ahbi1 p4     
#eif74 ,in ,tonga the rule applied to   
chiefs only when their hands had        
become tabooed by touching a superior   
chief 7,w4 ,mariner1 ,tonga             
,islands1 i4 #hb sq474 ,in ,new ,zealand
 chiefs were fed by slaves 7,a4         

,s4 ,thomson1 ,the ,story of ,new       
,zealand1 i4 #ajb72 or they may1 like   
tabooed people in general1 have taken up
 their food from little        stages   
with their mouths or by means of        
fern-stalks 7,r4 ,taylor1 ,te           
,ika a ,maui1 or ,new ,zealand and its  
,inhabitants1#b p4 #afb74      #ejj ,old
 ,new ,zealand1 by a ,pakeha ,maori     
7,london1 #ahhd71 pp4 #ajd-aad4         
,for more evidence see ,w4 ,yate1 ,new  
,zealand1 p4 #he2 ,g4 ,f4 ,angas1       
,savage ,life and ,scenes in ,australia 
and ,new ,zealand1 ii4 #ij2 ,e4         
,dieffenbach1 ,travels in ,new ,zealand1
 ii4 #ajd sq42 ,j4 ,dumont              
,d',urville1 ,voyage autour du monde et 
la recherche de ,la ,prouse1        ii4 
#ecj2 ,father ,servant1 8,notice sur la 
,nouvelle ,zlande10 ,annales        de  
la ,propagation de la ,foi1 xv4 7#ahdc7 
p4 #bb4      ,m#hi ,the rule which      
forbids persons who have been in contact
 with a        corpse to touch food with
 their hands seems to have been         

universal        in ,polynesia4 ,a rule 
of the same sort is observed in         
,melanesia and        ,africa4      #eja
 ,g4 ,turner1 ,samoa1 p4 #ade4 ,compare 
,g4 ,brown1 ,d4,d41 ,melanesians and    
,polynesians 7,london1 #aiaj71 p4 #djb3 
8,the men who took hold of the          
body were paia 7sacred7 for the time1   
were forbidden to touch        their own
 food1 and were fed by others4 ,no food 
wad eaten in the        same house with 
the dead body40      #ejb ,w4 ,mariner1 
,the ,natives of the ,tonga ,islands#b  
7,london1 #ahah71 i4        #ada sq41   
note4      #ejc ,father ,bataillon1 in  
,annales de la ,propagation de la ,foi1 
xiii4        7#ahda7 p4 #ai4 ,for more  
evidence of the practice of this custom 
in        ,polynesia1 see ,captain ,j4  
,cook1 ,voyages 7,london1 #ahji71 vii4  
#adg2        ,james ,wilson1 ,missionary
 ,voyage to the ,southern ,pacific      
,ocean        7,london1 #agii71 p4 #cfc4
      #ejd ,ch4 ,wilkes1 ,narrative of  
the ,united ,states ,exploring          

,expedition1        ,new ,edition 7,new 
,york1 #ahea71 iii4 #ii sq4      #eje   
,w4 ,g4 ,lawes1 8,ethnological ,notes on
 the ,motu1 ,koitapu1 and ,koiari       
,tribes of ,new ,guinea10 ,journal of   
the ,anthropological ,institute1        
viii4 7#ahgi7 p4 #cgj4      #ejf ,father
 ,lambert1 in ,missions ,catholiques1   
xii4 7#ahhj7 p4 #cfe2        id41 ,murs 
et superstitions des ,no-,caldoniens    
7,nouma1 #aijj71        pp4 #bch sq4    
#ejg ,a4 ,c4 ,hollis1 ,the ,nandi       
7,oxford1 #aiji71 p4 #gj4      #ejh ,h4 
,a4 ,junod1 8,les ,conceptions          
physiologiques des ,bantou              
sud-africains et leurs tabous10 ,revue  
d',ethnographie et de                   
,sociologie1 i4 7#aiaj7 p4 #aec4        
#eji ,a4 ,w4 ,howitt1 ,native ,tribes of
 ,south-,east ,australia1 p4 #efc4      
,m#ij ,taboos laid on mourners among the
 ,indian tribes of ,north ,america4     
#eaj ,fr4 ,boas1 in ,sixth ,report on   
the ,north-,western ,tribes of ,canada1 
pp4 #ia sq4 7separate ,reprint from the 

,report of the ,british                 
,association for #ahij74      #eaa ,j4  
,teit1 8,the ,thompson ,indians of      
,british ,columbia10 ,memoir of the     
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 pp4 #cca1 #ccb sq4      #eab ,c4 
,hill-,tout1 ,the ,far ,west1 the ,home 
of the ,salish and ,dn        7,london1 
#aijg71 pp4 #aic sq4      #eac ,g4 ,m4  
,dawson1 8,notes and ,observations on   
the ,kwakiool ,people of the            
,northern part of ,vancouver ,island and
 adjacent ,coasts10 ,proceedings        
and ,transactions of the ,royal ,society
 of ,canada for the ,year #ahhg1        
vol4 v4 7,montreal1 #ahhh7 ,trans4      
,section ii4 pp4 #gh sq4      ,m#ia     
,seclusion of widows and widowers in the
 ,philippines and ,new ,guinea4         
#ead ,f4 ,blumentritt1 8ber die         
,eingeborenen der ,insel ,palawan und   
der        ,inselgruppe der             
,talamlanen10 ,globus1 lix4 7#ahia7 p4  

#ahb4      #eae ,father ,guis1 8,les    
,canaques1 ,mort-,deuil10 ,missions     
,catholiques1        xxxiv4 7#aijb7 pp4 
#bjh sq4      ,m#ib ,taboos imposed on  
women at menstruation4      #eaf ,capt4 
,w4 ,e4 ,armit1 8,customs of the        
,australian ,aborigines10 ,journal      
of the ,anthropological ,institute1 ix4 
7#ahhj7 p4 #dei4      #eag ,w4 ,ridley1 
8,report on ,australian ,languages and  
,traditions10 ,journal        of the    
,anthropological ,institute1 ii4 7#ahgc7
 p4 #bfh4      #eah ,from information   
given me by ,messrs4 ,roscoe and        
,miller1 missionaries        to ,uganda 
7,june #bd1 #ahig71 and afterwards      
corrected by the        ,katikiro       
7,prime ,minister7 of ,uganda in        
conversation with ,mr4        ,roscoe   
7,june #bj1 #aijb74      #eai ,report of
 the ,international ,polar ,expedition  
to ,point ,barrow1        ,alaska       
7,washington1 #ahhe71 p4 #df4      #ebj 
,alexander ,mackenzie1 ,voyages from    
,montreal through the ,continent of     

,north ,america 7,london1 #ahja71 p4    
cxxiii4      #eba ,gavin ,hamilton1     
8,customs of the ,new ,caledonian       
,women10 ,journal of        the         
,anthropological ,institute1 vii4       
7#ahgh7 p4 #bjf4 ,among the             
,nootkas of ,british ,columbia a girl at
 puberty is hidden from the        sight
 of men for several days behind a       
partition of mats2 during her           
seclusion she may not scratch her head  
or her body with her hands1        but  
she may do so with a comb or a piece of 
bone1 which is provided        for the  
purpose4 ,see ,fr4 ,boas1 in ,sixth     
,report on the ,north-,western          
,tribes of ,canada1 p4 #da 7separate    
reprint from the ,report of the         
,british ,association for #ahij74       
,again1 among the ,shuswap of ,british  
,columbia a girl at puberty lives alone 
in a little hut on the        mountains 
and is forbidden to touch her head or   
scratch her body2        but she may    
scratch her head with a three-toothed   

comb and her body        with the       
painted bone of a deer4 ,see ,fr4 ,boas1
 op4 cit4 pp4 #hi        sq4 ,in the    
,east ,indian island of ,ceram a girl   
may not scratch        herself with her 
fingers the night before her teeth are  
filed1 but        she may do it with a  
piece of bamboo4 ,see ,j4 ,g4 ,f4       
,riedel1 ,de        sluik- en           
kroesharige rassen tusschen ,selebes en 
,papua1 p4 #acg4      #ebb ,a4 ,g4      
,morice1 8,the ,canadian ,dns10 ,annual 
,archaeological ,report                 
7,toronto71 #aije1 p4 #bah4      #ebc   
,h4 ,pittier de ,fabrega1 8,die ,sprache
 der ,bribri-,indianer in ,costa        
,rica10 ,sitzungsberichte der           
philosophischen-historischen ,classe der
        ,kaiserlichen ,akademie der     
,wissenschaften 7,vienna71 cxxxviii4    
7#ahih7        p4 #bj4      #ebd ,c4 ,g4
 ,seligmann1 in ,reports of the         
,cambridge ,anthropological             
,expedition to ,torres ,straits1 v4     
7,cambridge1 #aijd7 pp4 #bja1 #bjc4     

,m#ic ,taboos imposed on women in       
childbed4      #ebe ,james ,wilson1     
,missionary ,voyage to the ,southern    
,pacific ,ocean1 p4        #ced4        
#ebf ,g4 ,turner1 ,samoa1 p4 #bgf4      
#ebg ,c4 ,g4 ,seligmann1 8,the          
,medicine1 ,surgery1 and ,midwifery of  
the        ,sinaugolo10 ,journal of the 
,anthropological ,institute1 xxxii4     
7#aijb7 p4 #cjb4 ,in ,uganda a bride is 
secluded for a month1 during            
which she only receives near relatives2 
she wears her veil all this        time4
 ,she may not handle food1 but is fed by
 one of her attendants4        ,a       
peasant's wife is secluded for two or   
three days only4 ,see ,j4               
,roscoe1 8,further ,notes on the        
,manners and ,customs of the ,baganda10 
,journal of the ,anthropological        
,institute1 xxxii4 7#aijb7 p4 #cg4      
#ebh ,father ,guis1 8,les ,canaques1 ce 
qu'ils font1 ce qu'ils disent10         
,missions ,catholiques1 xxx4 7#ahih7 p4 
#aai4      #ebi ,v4 ,lisiansky1 ,a      

,voyage ,round the ,world 7,london1     
#ahad71 p4 #bja4      #ecj ,h4 ,a4      
,junod1 8,les ,conceptions              
physiologiques des ,bantou              
sud-africains et leurs tabous10 ,revue  
d' ,ethnographie et de                  
,sociologie1 i4 7#aiaj7 p4 #aec4        
#eca ,h4 ,pittier de ,fbrega1 op4 cit4  
pp4 #bj sq4      #ecb ,f4 ,fawcett1     
8,note on a ,custom of the ,mysore      
#8,gollavlu' or ,shepherd        ,caste 
,people10 ,journal of the               
,anthropological ,society of ,bombay1   
i4 #ecf sq42 ,e4 ,thurston1 ,castes and 
,tribes of ,southern ,india             
7,madras1 #aiji71 ii4 #bhg sq4          
,m#id ,dangers apprehended from women in
 childbed4      #ecc ,m4 ,j4 ,erdweg1   
8,die ,bewohner der ,insel ,tumleo1     
,berlinhafen1 ,deutsch                  
,neu-,guinea10 ,mittheilungen der       
,anthropologischen ,gesellschaft in     
,wien1 xxxii4 7#aijb7 p4 #bhj4      #ecd
 ,p4 ,rascher1 8,die ,sulka10 ,archiv fr
 ,anthropologie1 xxix4 7#aijd7 p4       

#bab2 ,r4 ,parkinson1 ,dreissig ,jahre  
in der ,sdsee 7,stuttgart1 #aijg71      
p4 #ahj4      #ece ,k4 ,vetter1 in      
,nachrichten ber ,kaiser ,wilhelms-,land
 und den        ,bismarck-,archipel1    
#ahig1 p4 #hg4      #ecf ,rev4 ,e4      
,dannert1 8,customs of the ,ovaherero at
 the ,birth of a ,child10        7,south
 ,african7 ,folk-lore ,journal1 ii4     
7#ahhj7 p4 #fc4      ,m#ie ,dangers     
apprehended from women in childbed by   
,indians and ,esquimaux4      #ecg      
,levrault1 8,rapport sur les provinces  
de ,canlos et du ,napo10                
,bulletin de la ,socit de ,gographie    
7,paris71 ,deuxime ,srie1 xi4           
7#ahci7 p4 #gd4      #ech ,franz ,boas1 
8,the ,eskimo of ,baffin ,land and      
,hudson ,bay10 ,bulletin of        the  
,american ,museum of ,natural ,history1 
xv4 part i4 7,new ,york1        #aija7  
pp4 #abe sq4 ,as to ,sedna1 see id4 pp4 
#aai sqq4      ,m#if ,dangers           
apprehended from women in childbed by   
,bantu tribes of ,south        ,africa4 

,dangers apprehended from a concealed   
miscarriage4      #eci ,h4 ,a4 ,junod1  
8,les ,conceptions physiologiques des   
,bantou        sud-africains et leurs   
tabous10 ,revue d',ethnographie et de   
,sociologie1 i4 7#aiaj7 p4 #aci4        
#edj ,h4 ,a4 ,junod1 op4 cit4 pp4 #aci  
sq4      ,m#ig ,belief of the           
,ba-,thonga that severe droughts result 
from the        concealment of          
miscarriages by women4      #eda ,h4 ,a4
 ,junod1 op4 cit4 pp4 #adj sq4      #edb
 ,see ,the ,magic ,art and the          
,evolution of ,kings1 vol4 i4 pp4 #bfb  
sqq41 #bgh4      ,m#ih ,dangers         
apprehended from women in childbed by   
some tribes of ,annam4      #edc ,le ,r4
 ,p4 ,cadire1 8,coutumes populaires de  
la valle du ,ngun-,so'n10               
,bulletin de l'cole ,franaise           
d',extrme-,orient1 ii4 7,hanoi1 #aijb7  
pp4 #cec sq4      #edd ,dittenberger1   
,sylloge inscriptionum ,graecarum1#b    
,no4 #eff2 ,ch4        ,michel1 ,recueil
 d'inscriptions grecques1 ,no4 #gcj     

444                3 ,euripides1        
,iphigenia in ,tauris1        #chj sqq43
               1 4                    1 
1          4          ,compare also a   
mutilated ,greek inscription found in   
,egypt 7,revue        archologique1     
,i,i,ime ,srie1 ii4 #ahb sqq474 ,in the 
passage of        ,euripides which ,i   
have just quoted an acute verbal        
scholar1 the late        ,dr4 ,badham1  
proposed to omit the line               
with the comment3 8,nihil facit ad      
argumentum puerperae        mentio2     
patet versum a sciolo additum40 ,to do  
,dr4 ,badham justice1        the        
inscription which furnishes so close a  
parallel to the line of                 
,euripides had not yet been discovered  
among the ruins of ,pergamum1           
when he proposed to mutilate the text of
 the poet4      ,m#ii ,taboos imposed on
 lads at initiation4      #ede ,b4      
,hawkins1 8,the ,creek ,confederacy10   
,collections of the ,georgia            
,historical ,society1 iii4 pt4 i4       

7,savannah1 #ahdh7 pp4 #gh sq4          
,hawkins's account is reproduced by ,a4 
,s4 ,gatschett1 in his        ,migration
 ,legend of the ,creek ,indians1 i4 #ahe
 sq4 7,philadelphia1        #ahhd74 ,in 
the ,turrbal tribe of southern          
,queensland boys at        initiation   
were not allowed to scratch themselves  
with their        fingers1 but they     
might do it with a stick4 ,see ,a4 ,w4  
,howitt1        ,native ,tribes of      
,south-,east ,australia1 p4 #eif4       
#edf ,l4 ,alberti1 ,de ,kaffers         
7,amsterdam1 #ahaj71 pp4 #gf sq42 ,h4   
,lichtenstein1 ,reisen im sdlichen      
,afrika 7,berlin1 #ahaa-ab71 i4         
#dbg2 ,s4 ,kay1 ,travels and ,researches
 in ,caffraria 7,london1 #ahcc71        
pp4 #bgc sq42 ,dudley ,kidd1 ,the       
,essential ,kafir1 p4 #bjh2 ,j4         
,stewart1 ,d4,d41 ,lovedale1 ,south     
,africa 7,edinburgh1 #ahid71 pp4 #aje   
sq41 with illustrations4     ,m#ajj     
,taboos laid on warriors when they go   
forth to fight4      #edg ,old ,new     

,zealand1 by a ,pakeha ,maori 7,london1 
#ahhd71 pp4 #if1 #aad        sq4 ,one of
 the customs mentioned by the writer was
 that all the        people left in the 
camp had to fast strictly while the     
warriors were        out in the field4  
,this rule is obviously based on the    
sympathetic        connexion supposed to
 exist between friends at a distance1   
especially at critical times4 ,see ,the 
,magic ,art and the ,evolution        of
 ,kings1 vol4 i4 pp4 #abf sqq4      #edh
 ,deuteronomy xxiii4 #i-ad2 #a ,samuel  
xxi4 #e4 ,the rule laid down in         
,deuteronomy xxiii4 #aj1 #aa1 suffices  
to prove that the custom of             
continence observed in time of war by   
the ,israelites1 as by a                
multitude of savage and barbarous       
peoples1 was based on a                 
superstitious1 not a rational motive4   
,to convince us of this it is           
enough to remark that the rule is often 
observed by warriors for        some    
time after their victorious return1 and 

also by the persons        left at home 
during the absence of the fighting men4 
,in these cases        the observance of
 the rule evidently does not admit of a 
rational        explanation1 which could
 hardly1 indeed1 be entertained by any  
one        conversant with savage modes 
of thought4 ,for examples1 see ,the     
,magic ,art and the ,evolution of       
,kings1 vol4 i4 pp4 #abe1 #abh1 #aca1   
#acc1 and below1 pp4 #afa1 #afc1 #afe1  
#aff1 #afg1 #afh1 #afi1 #age sq41       
#agh1 #agi1 #aha4          ,the other   
rule of personal cleanliness referred to
 in the text is        exactly observed1
 for the reason ,i have indicated1 by   
the aborigines        in various parts  
of ,australia4 ,see 7,sir7 ,george      
,grey1 ,journals1        ii4 #cdd2 ,r4  
,brough ,smyth1 ,aborigines of          
,victoria1 i4 #afe2 ,j4        ,dawson1 
,australian ,aborigines1 p4 #ab2 ,p4    
,beveridge1 in ,journal        and      
,proceedings of the ,royal ,society of  
,new ,south ,wales1 xvii4        7#ahhc7

 pp4 #fi sq4 ,compare ,w4 ,stanbridge1  
8,on the ,aborigines of                 
,victoria10 ,transactions of the        
,ethnological ,society of ,london1      
,n4,s4 i4 7#ahfa7 p4 #bii2 ,fison and   
,howitt1 ,kamilaroi and ,kurnai1 p4     
#bea2 ,e4 ,m4 ,curr1 ,the ,australian   
,race1 iii4 #agh sq41 #edg2 ,w4 ,e4     
,roth1 ,north ,queensland ,ethnography1 
,bulletin ,no4 #e 7,brisbane1           
#aijc71 p4 #bb1  #hj4 ,the same dread   
has resulted in a similar custom        
of cleanliness in ,melanesia and        
,africa4 ,see ,r4 ,parkinson1 ,im       
,bismarck-,archipel1 pp4 #adc sq42 ,r4  
,h4 ,codrington1 ,the                   
,melanesians1 p4 #bjc note2 ,f4 von     
,luschan1 8,einiges ber ,sitten und     
,gebruche der ,eingeborenen             
,neu-,guineas10 ,verhandlungen der      
,berliner        ,gesellschaft fr       
,anthropologie1 ,ethnologie1 und        
,urgeschichte        7#aijj71 p4 #daf2  
,j4 ,macdonald1 8,manners1 ,customs1    
,superstitions1 and        ,religions of

 ,south ,african ,tribes10 ,journal of  
the ,anthropological        ,institute1 
xx4 7#ahia7 p4 #aca4 ,mr4 ,lorimer      
,fison sent me some notes        on the 
,fijian practice1 which agrees with the 
one described by ,dr4                   
,codrington4 ,the same rule is observed1
 probably from the same        motives1 
by the ,miranha ,indians of ,brazil4    
,see ,spix und ,martius1        ,reise  
in ,brasilien1 iii4 #abea note4 ,on this
 subject compare ,f4        ,schwally1  
,semitische ,kriegsaltertmer1 i4        
7,leipsic1 #aija7 pp4 #fg        sq4    
#edi ,narrative of the ,captivity and   
,adventures of ,john ,tanner 7,london1  
#ahcj71 p4 #abb4      #eej ,we have seen
 7pp4 #adf1 #aef7 that the same rule is 
observed by girls        at puberty     
among some ,indian tribes of ,british   
,columbia and by ,creek        lads at  
initiation4 ,it is also observed by     
,kwakiutl ,indians who have        eaten
 human flesh 7see below1 p4 #ahi74      
,among the ,blackfoot ,indians          

the man who was appointed every four    
years to take charge of the             
sacred pipe and other emblems of their  
religion might not scratch        his   
body with his finger-nails1 but carried 
a sharp stick in his        hair which  
he used for this purpose4 ,during the   
term of his        priesthood he had to 
fast and practise strict continence4    
,none but        he dare handle the     
sacred pipe and emblems 7,w4 ,w4        
,warren1 8,history        of the        
,ojibways10 ,collections of the         
,minnesota ,historical ,society1        
v4 7#ahhe7 pp4 #fh sq474 ,in ,vedic     
,india the man who was about to         
offer the solemn sacrifice of soma      
prepared himself for his duties         
by a ceremony of consecration1 during   
which he carried the horn of a          
black deer or antelope wherewith to     
scratch himself if necessary            
7,satapatha-,brhmana1 bk4 iii4 #ca1 vol4
 ii4 pp4 #cc sq4 trans4 by        ,j4   
,eggeling2 ,h4 ,oldenberg1 ,die         

,religion des ,veda1 p4 #cii74 ,some of 
the ,peruvian ,indians used to prepare  
themselves for an important             
office by fasting1 continence1 and      
refusing to wash themselves1 to         
comb their hair1 and to put their hands 
to their heads2 if they        wished to
 scratch themselves1 they must do it    
with a stick4 ,see ,p4        ,j4 de    
,arriaga1 ,extirpacion de la idolatria  
del ,piru 7,lima1 #afba71        p4 #bj4
 ,among the ,isistines ,indians of      
,paraguay mourners refrained        from
 scratching their heads with their      
fingers1 believing that to        break 
the rule would make them bald1 no hair  
growing on the part of        the head  
which their fingers had touched4 ,see   
,guevara1 8,historia del                
,paraguay10 in ,p4 de ,angelis's        
,coleccion de obras y documentos        
relativos a la historia antigua y       
moderna de las provincias del ,rio      
de la ,plata1 ii4 7,buenos-,aires1      
#ahcf7 p4 #cj4 ,amongst the ,macusis of 

,british ,guiana1 when a woman has given
 birth to a child1 the father           
hangs up his hammock beside that of his 
wife and stays there till        the    
navel-string drops off the child4       
,during this time the parents           
have to observe certain rules1 of which 
one is that they may not        scratch 
their heads or bodies with their nails1 
but must use for        this purpose a  
piece of palm-leaf4 ,if they broke this 
rule1 they        think the child would 
die or be an invalid all its life4 ,see 
,r4        ,schomburgk1 ,reisen in      
,britisch-,guiana1 ii4 #cad4 ,some      
aborigines of        ,queensland believe
 that if they scratched themselves with 
their        fingers during a           
rain-making ceremony1 no rain would     
fall4 ,see ,the        ,magic ,art and  
the ,evolution of ,kings1 vol4 i4 p4    
#bed4 ,in all these        cases1       
plainly1 the hands are conceived to be  
so strongly infected        with the    
venom of taboo that it is dangerous even

 for the owner of        the hands to   
touch himself with them4 ,the cowboy who
 herded the cows        of the king of  
,unyoro had to live strictly chaste1 no 
one might        touch him1 and he might
 not scratch or wound himself so as to  
draw        blood4 ,but it is not said  
that he was forbidden to touch himself  
with his own hands4 ,see my ,totemism   
and ,exogamy1 ii4 #ebg4      #eea       
,narrative of the ,captivity and        
,adventures of ,john ,tanner 7,london1  
#ahcj71 p4 #abc4 ,as to the custom of   
not stepping over a person or his       
weapons1 see the note at the end of the 
volume4      #eeb ,j4 ,g4 ,bourke1 ,on  
the ,border with ,crook 7,new ,york1    
#ahia71 p4 #acc2        id41 in         
,folk-lore1 ii4 7#ahia7 p4 #dec2 id41 in
 ,ninth ,annual        ,report of the   
,bureau of ,ethnology 7,washington1     
#ahib71 p4 #dij4      #eec ,j4 ,g4      
,kohl1 ,kitschi-,gami1 ii4 #afh4        
,m#aja ,ceremonies observed by ,american
 ,indians before they went out on the   

war-path4 ,rules observed by ,indians on
 a war-expedition4      #eed ,narrative 
of the ,adventures and ,sufferings of   
,john ,r4 ,jewitt        7,middletown1  
#ahbj71 pp4 #adh sq4      #eee ,j4 de   
,smet1 in ,annales de la ,propagation de
 la ,foi1 xiv4 7#ahdb7        pp4 #fg   
sq4 ,these customs have doubtless long  
passed away1 and the        ,indians who
 practised them may well have suffered  
the extinction        which they did    
their best to incur4      #eef ,j4      
,adair1 ,history of the ,american       
,indians 7,london1 #agge71 p4 #afc4     
#eeg ,j4 ,adair1 ,history of the        
,american ,indians1 pp4 #chj-chb4       
#eeh ,maj4 ,m4 ,marston1 in ,rev4       
,jedidiah ,morse's ,report to the       
,secretary        of ,war of the ,united
 ,states on ,indian ,affairs            
7,new-haven1 #ahbb71        ,appendix1  
p4 #acj4 ,the account in the text refers
 especially to the        ,sauk1 ,fox1  
and ,kickapoo ,indians1 at the junction 
of the ,rock and        ,mississippi    

rivers4      #eei ,h4 ,a4 ,junod1 8,les 
,conceptions physiologiques des ,bantou 
sud-africains et leurs tabous10 ,revue  
d',ethnographie et de                   
,sociologie1 i4 7#aiaj7 p4 #adi4        
,m#ajb ,the rule of continence observed 
by savage warriors is perhaps based     
on a fear of infecting themselves       
sympathetically with feminine           
weakness and cowardice4      #efj ,for  
more evidence of the practice of        
continence by warriors1 see ,r4         
,taylor1 ,te ,ika ,a ,maui1 or ,new     
,zealand and its ,inhabitants1#b p4     
#ahi2 ,e4 ,dieffenbach1 ,travels in ,new
 ,zealand1 ii4 #he sq42 ,ch4            
,wilkes1 ,narrative of the ,united      
,states ,exploring ,expedition1 iii4    
#gh2 ,j4 ,chalmers1 8,toaripi10 ,journal
 of the ,anthropological                
,institute1 xxvii4 7#ahih7 p4 #ccb2 id41
 ,pioneering in ,new ,guinea1        p4 
#fe2 ,van ,schmidt1 8,aanteekeningen    
nopens de zeden1 etc41 der              
bevolking van de eilanden ,saparoea1    

,haroekoe1 ,noessa ,laut1 etc410        
,tijdschrift voor ,nerlands ,indie1     
#ahdc1 deel ii4 p4 #ejg2 ,j4 ,g4 ,f4    
,riedel1 ,de sluikharige en kroesharige 
rassen tusschen ,selebes en             
,papua1 p4 #bbc2 id41 8,galela und      
,tobeloresen10 ,zeitschrift fr          
,ethnologie1 xvii4 7#ahhe7 p4 #fh2 ,w4  
,w4 ,skeat1 ,malay ,magic1 p4 #ebd2     
,e4 ,reclus1 ,nouvelle ,gographie       
universelle1 viii4 #abf 7compare ,j4    
,biddulph1 ,tribes of the ,hindoo       
,koosh1 p4 #ah72 ,n4 ,isaacs1 ,travels  
and ,adventures in ,eastern ,africa1 i4 
#abj2 ,h4 ,callaway1 ,religious         
,system of the ,amazulu1 iv4 #dcg sq42  
,dudley ,kidd1 ,the ,essential          
,kafir1 p4 #cjf2 ,a4 ,bastian1 ,die     
deutsche ,expedition an der             
,loango-,kste1 i4 #bjc2 ,h4 ,cole1      
8,notes on the ,wagogo of ,german ,east 
,africa10 ,journal of the               
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #cag2 ,r4 ,h4 ,nassau1
 ,fetichism in ,west ,africa1 p4 #agg2  

,h4 ,r4        ,schoolcraft1 ,indian    
,tribes1 iv4 #fc2 ,j4 ,morse1 ,report to
 the        ,secretary of ,war of the   
,u4,s4 on ,indian ,affairs 7,new-haven1 
#ahbb71        pp4 #acj1 #aca2 ,h4 ,h4  
,bancroft1 ,native ,races of the        
,pacific ,states1        i4 #ahi4 ,on   
the other hand in ,uganda1 before an    
army set out1 the        general and all
 the chiefs had either to lie with their
 wives or to        jump over them4     
,this was supposed to ensure victory and
 plenty of        booty4 ,see ,j4       
,roscoe1 in ,journal of the             
,anthropological ,institute1            
xxxii4 7#aijb7 p4 #ei4 ,and in ,kiwai   
,island1 off ,british ,new ,guinea1     
men had intercourse with their wives    
before they went to war1 and        they
 drew omens from it4 ,see ,j4 ,chalmers1
 8,notes on the ,natives of             
,kiwai10 ,journal of the                
,anthropological ,institute1 xxxiii4    
7#aijc7        p4 #abc4      #efa ,see  
above1 pp4 #aea sq4      #efb ,a4 ,w4   

,nieuwenhuis1 ,quer durch ,borneo1 i4   
#cej4      #efc ,t4 ,c4 ,hodson1 8,the  
genna amongst the ,tribes of ,assam10   
,journal of        the ,anthropological 
,institute1 xxxvi4 7#aijf7 p4 #ajj4     
,m#ajc ,taboos laid on warriors after   
slaying their foes4 ,the effect of the  
taboos is to seclude the tabooed person 
from ordinary society4        ,seclusion
 of manslayers in the ,east ,indies4    
#efd ,s4 ,mller1 ,reizen en             
,onderzoekingen in den ,indischen       
,archipel        7,amsterdam1 #aheg71   
ii4 #beb4      #efe ,j4 ,s4 ,g4         
,gramberg1 8,eene maand in de           
binnenlanden van ,timor10               
,verhandelingen van het ,bataviaasch    
,genootschap van ,kunsten en            
,wetenschappen1 xxxvi4 7#ahgb7 pp4 #bjh1
 #baf sq4 ,compare ,h4                  
,zondervan1 8,timor en de ,timoreezen10 
,tijdschrift van het                    
,nederlandsch ,aardrijkskundig          
,genootschap1 ,tweede ,serie1 v4 7#ahhh7
        ,afdeeling1 meer uitgebreide    

artikelen1 pp4 #cii1 #dac4 ,similarly   
,gallas returning from war sacrifice to 
the jinn or guardian spirits        of  
their slain foes before they will       
re-enter their own houses 7,ph4         
,paulitschke1 ,ethnographie             
,nordost-,afrikas1 die geistige ,cultur 
der        ,dankil1 ,galla und ,soml1   
pp4 #ej1 #acf74 ,sometimes perhaps the  
sacrifice consists of the slayers' own  
blood4 ,see below1 pp4 #agd1            
#agf1 #ahj4 ,orestes is said to have    
appeased the ,furies of his             
murdered mother by biting off one of his
 fingers 7,pausanias1 viii4        #cd4 
#c74      #eff ,n4 ,adriani en ,a4 ,c4  
,kruijt1 8,van ,posso naar ,parigi1     
,sigi en ,lindoe10        ,mededeelingen
 van wege het ,nederlandsche            
,zendelinggenootschap1        xlii4     
7#ahih7 p4 #dea4      #efg ,s4 ,w4      
,tromp1 8,uit de ,salasila van ,koetei10
 ,bijdragen tot de ,taal-        ,land- 
en ,volkenkunde van ,nederlandsch-,indi1
 xxxvii4 7#ahhh7 p4 #gd4     ,m#ajd     

,seclusion of manslayers in ,new        
,guinea4      #efh ,dr4 ,l4 ,loria1     
8,notes on the ,ancient ,war ,customs of
 the ,natives of        ,logea and      
,neighbourhood10 ,british ,new ,guinea1 
,annual ,report for        #ahid-ahie   
7,london1 #ahif71 p4 #eb4      #efi     
,rev4 ,j4 ,chalmers1 8,toaripi10        
,journal of the ,anthropological        
,institute1 xxvii4 7#ahih7 p4 #ccc4     
#egj ,r4 ,e4 ,guise1 8,on the ,tribes   
inhabiting the ,mouth of the ,wanigela  
,river1 ,new ,guinea10 ,journal of the  
,anthropological ,institute1            
xxviii4 7#ahii7 pp4 #bac sq4      #ega  
,c4 ,g4 ,seligmann1 ,the ,melanesians of
 ,british ,new ,guinea 7,cambridge1     
#aiaj71 p4 #bih4      #egb ,c4 ,g4      
,seligmann1 op4 cit4 pp4 #abi sq4       
#egc ,c4 ,g4 ,seligmann1 op4 cit4 pp4   
#efc sq4     ,m#aje ,the manslayer      
unclean4 ,driving away the ghosts of the
 slain4      #egd ,p4 ,franz ,vormann1  
8,zur ,psychologie1 ,religion1          
,soziologie und        ,geschichte der  

,monumbo-,papua1 ,deutsch-,neuguinea10  
,anthropos1 v4        7#aiaj7 pp4 #daj  
sq4      #ege ,j4 ,l4 ,d4 van der       
,roest1 8,uit het leven der ,bevolking  
van ,windessi10        ,tijdschrift voor
 ,indische ,taal- ,land- en             
,volkenkunde1 xl4 7#ahih7        pp4    
#aeg sq4      #egf ,h4 von ,rosenberg1  
,der malayische ,archipel1 p4 #dfa4     
#egg ,k4 ,vetter1 in ,nachrichten ber   
,kaiser ,wilhelms-,land und den         
,bismarck-,archipel1 #ahig1 p4 #id4     
#egh ,j4 ,e4 ,erskine1 ,the ,western    
,pacific 7,london1 #ahec71 p4 #dgg4     
#egi ,charlevoix1 ,histoire de la       
,nouvelle ,france1 vi4 pp4 #gg1 #abb    
sq42        ,j4 ,f4 ,lafitau1 ,m urs des
 sauvages ameriquains1 ii4 #bgi4 ,in    
many        places it is customary to   
drive away the ghosts even of persons   
who        have died a natural death4   
,an account of these customs is reserved
        for another work4      #ehj ,w4 
,h4 ,keating1 ,narrative of an          
,expedition to the ,source of ,st4      

,peter's ,river 7,london1 #ahbe71 i4    
#aji4     ,m#ajf ,precautions taken by  
executioners against the ghosts of their
        victims4      #eha ,father      
,baudin1 8,fticheurs1 ou ministres      
religieux des ,ngres de la              
,guine10 ,missions ,catholiques1 xvi4   
7#ahhd7 p4 #ccb4      #ehb ,juan de la  
,concepcion1 ,historia general de       
,philipinas1 xi4        7,manilla1      
#agia7 p4 #chg4      #ehc ,g4 ,loyer1   
8,voyage to ,issini on the ,gold        
,coast10 in ,t4 ,astley's ,new          
,general ,collection of ,voyages and    
,travels1 ii4 7,london1 #agde7 p4       
#ddd4 ,among the tribes of the ,lower   
,niger it is customary for the          
executioner to remain in the house for  
three days after the        execution2  
during this time he sleeps on the bare  
floor1 eats off        broken platters1 
and drinks out of calabashes or mugs1   
which are        also damaged4 ,see     
,major ,a4 ,g4 ,leonard1 ,the ,lower    
,niger and its        ,tribes 7,london1 

#aijf71 p4 #ahj4     ,m#ajg             
,purification of manslayers among the   
,basutos1 ,bechuanas1 and               
,bageshu4 ,expulsion of the ghosts of   
the slain by the ,angoni4      #ehd ,e4 
,casalis1 ,the ,basutos1 p4 #beh4 ,so   
,caffres returning from battle          
are unclean and must wash before they   
enter their houses 7,l4        ,alberti1
 ,de ,kaffers1 p4 #ajd74 ,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 7,virgil1  
,aen4 ii4 #gai        sqq474      #ehe  
,father ,porte1 8,les ,rminiscences d'un
 missionnaire du ,basutoland10          
,missions ,catholiques1 xxviii4 7#ahif7 
p4 #cga4 ,for a fuller                  
description of a ceremony of this sort  
see ,t4 ,arbousset et ,f4               
,daumas1 ,voyage d'exploration au       
nord-est de la colonie du ,cap de       
,bonne-,esprance 7,paris1 #ahdb71 pp4   
#efa-efc4      #ehf 8,extrait du journal

 des missions vangeliques10 ,bulletin de
 la        ,socit de ,gographie         
7,paris71 ,i,ime ,srie1 ii4 7#ahcd7 pp4 
#aii sq4      #ehg ,rev4 ,w4 ,c4        
,willoughby1 8,notes on the ,totemism of
 the ,becwana10        ,journal of the  
,anthropological ,institute1 xxxv4      
7#aije7 pp4 #cje        sq4      #ehh   
,rev4 ,j4 ,roscoe1 8,notes on the       
,bageshu10 ,journal of the ,royal       
,anthropological ,institute1 xxxix4     
7#aiji7 p4 #aij4      #ehi ,dudley      
,kidd1 ,the ,essential ,kafir1 p4 #caj4 
#eij ,c4 ,wiese1 8,beitrge zur          
,geschichte der ,zulu im ,norden des    
,zambesi10        ,zeitschrift fr       
,ethnologie1 xxxii4 7#aijj7 pp4 #aig sq4
      #eia ,dudley ,kidd1 ,the          
,essential ,kafir1 pp4 #cji sq4         
,m#ajh ,seclusion and purification of   
manslayers in ,africa4      #eib ,rev4  
,j4 ,macdonald1 8,manners1 ,customs1    
,superstitions1 and ,religions        of
 ,south ,african ,tribes10 ,journal of  
the ,anthropological        ,institute1 

xx4 7#ahia7 p4 #ach2 id41 ,light in     
,africa1 p4 #bbj4      #eic ,a4 ,c4     
,hollis1 ,the ,nandi 7,oxford1 #aiji71  
p4 #gd4 ,as to the painting        of   
the body red on one side and white on   
the other see also ,c4 ,w4              
,hobley1 ,eastern ,uganda1 pp4 #ch1 #db2
 ,sir ,h4 ,johnston1 ,the ,uganda       
,protectorate1 ii4 #hfh4 ,as to the     
custom of painting the bodies of        
homicides1 see below1 p4 #agh note #a   
and p4 #ahf note #a4      #eid ,h4 ,r4  
,tate1 8,further ,notes on the ,kikuyu  
,tribe of ,british ,east                
,africa10 ,journal of the               
,anthropological ,institute1 xxxiv4     
7#aijd7        p4 #bfd4      #eie ,c4   
,w4 ,hobley1 8,british ,east ,africa10  
,journal of the ,anthropological        
,institute1 xxxiii4 7#aijc7 p4 #cec4    
#eif ,miss ,alice ,werner1 ,natives of  
,british ,central ,africa 7,london1     
#aijf71 pp4 #fg sq4      #eig ,h4       
,schinz1 ,deutsch-,sdwest-,afrika1 p4   
#cba4      #eih ,p4 ,h4 ,brincker1      

8,heidnisch-religise ,sitten der ,bantu1
 speciell der        ,ovaherero und     
,ovambo10 ,globus1 lxvii4 7#ahie7 p4    
#bhi2 id41        8,charakter1 ,sitten  
und ,gebruche speciell der ,bantu       
,deutsch-,sdwestafrikas10 ,mittheilungen
 des ,seminars fr        orientalische  
,sprachen zu ,berlin1 iii4 7#aijj7      
,dritte ,abtheilung1 p4        #gf4     
#eii ,id41 8,beobachtungen ber die      
,deisidmonie der ,eingeborenen          
,deutsch-,sdwest-,afrikas10 ,globus1    
lviii4 7#ahij7 p4 #cbd2 id41 in         
,globus1 lxvii4 7#ahie7 p4 #bhi2 id41 in
 ,mittheilungen des ,seminars        fr 
orientalische ,sprachen zu ,berlin1 iii4
 7#aijj7 ,dritte        ,abtheilung1 p4 
#hc4      #fjj ,sir ,h4 ,johnston1 ,the 
,uganda ,protectorate 7,london1 #aijb71 
ii4 #gdc        sq42 ,c4 ,w4 ,hobley1   
,eastern ,uganda 7,london1 #aijb71 p4   
#bj4      #fja ,m4 ,weiss1 ,die         
,vlkerstmme im ,norden                  
,deutsch-,ostafrikas 7,berlin1          
#aiaj71 p4 #aih4      #fjb ,sir ,h4     

,johnston1 op4 cit4 ii4 #gid2 ,c4 ,w4   
,hobley1 op4 cit4 p4 #ca4      #fjc     
,numbers xxxi4 #ai-bd4      #fjd ,e4    
,casalis1 ,the ,basutos1 pp4 #beh sq4   
,m#aji ,manslayers in ,australia guard  
themselves against the ghosts of the    
slain4      #fje ,spencer and ,gillen1  
,native ,tribes of ,central ,australia1 
pp4        #dic-die2 id41 ,northern     
,tribes of ,central ,australia1 pp4     
#efc-efh4        ,the writers suggest   
that the practice of painting the       
slayers black        is meant to render 
them invisible to the ghost4 ,a widow1  
on the        contrary1 must paint her  
body white1 in order that her husband's 
spirit may see that she is mourning for 
him4     ,m#aaj ,seclusion of manslayers
 in ,polynesia4      #fjf ,g4 ,h4 von   
,langsdorff1 ,reise um die ,welt        
7,frankfort1 #ahab71 i4 #aad        sq4 
#fjg ,t4 ,williams1 ,fiji and the       
,fijians1#b i4 #ee sq4      #fjh ,j4    
,kubary1 ,die socialen ,einrichtungen   
der ,pelauer 7,berlin1 #ahhe71          

pp4 #abf sq41 #acj4     ,m#aaa          
,seclusion and purification of          
manslayers among the ,tupi ,indians of  
,brazil4      #fji ,f4 ,a4 ,thevet1 ,les
 ,singularits de la ,france             
,antarctique1 autrement        nomme    
,amrique 7,antwerp1 #aeeh71 pp4 #gd-gf2 
id41 ,cosmographie        universelle   
7,paris1 #aege71 pp4 #idd #igh sq42     
,pero de ,magalhanes        de ,gandavo1
 ,histoire de la province de            
,sancta-,cruz 7,paris1 #ahcg71          
pp4 #acd-ada 7,h4 ,ternaux-,compans1    
,voyages1 relations1 et mmoires         
originaux pour servir  l'histoire de la 
dcouverte de l',amrique2        the     
original of ,gandavo's work was         
published in ,portuguese at ,lisbon     
in #aegf72 ,j4 ,lery1 ,historia         
navigationis in ,brasiliam1 quae et     
,america dicitur 7#aehf71 pp4 #ahc-aid2 
,the ,captivity of ,hans ,stade         
of ,hesse1 in ,a4,d4 #aedg-aeee1 among  
the ,wild ,tribes of ,eastern           
,brazil1 translated by ,a4 ,tootal      

7,london1 #ahgd71 pp4 #aee-aei2 ,j4 ,f4 
,lafitau1 ,murs des sauvages            
ameriquains1 ii4 #bib sqq42 ,r4         
,southey1 ,history of ,brazil1 i4#b     
#bbg-bcb4     ,m#aab ,seclusion and     
purification of manslayers among the    
,north ,american        ,indians4       
#faj 8,relation des ,natchez10 ,voyages 
au nord1 ix4 #bd 7,amsterdam1 #agcg72   
,lettres difiantes et curieuses1 vii4   
#bf2 ,charlevoix1 ,histoire de        la
 ,nouvelle ,france1 vi4 #ahf sq4        
#faa ,bossu1 ,nouveaux ,voyages aux     
,indes occidentales 7,paris1 #agfh71 ii4
        #id4      #fab ,h4 ,r4          
,schoolcraft1 ,indian ,tribes1 iv4 #fc4 
#fac ,j4 ,teit1 8,the ,thompson ,indians
 of ,british ,columbia10 ,memoir of the 
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #ceg4      #fad ,j4 ,o4       
,dorsey1 8,an ,account of the ,war      
,customs of the ,osages10               
,american ,naturalist1 xviii4 7#ahhd7 p4

 #abf4      #fae ,g4 ,catlin1 ,north    
,american ,indians1 i4 #bdf4      #faf  
,h4 ,h4 ,bancroft1 ,native ,races of the
 ,pacific ,states1 i4 #eec2 ,capt4      
,grossman1 cited in ,ninth ,annual      
,report of the ,bureau of ,ethnology    
7,washington1 #ahib71 pp4 #dge sq4 ,the 
custom of plastering the head           
with mud was observed by ,egyptian women
 in mourning 7,herodotus1 ii4           
#he2 ,diodorus ,siculus1 i4 #ia74 ,among
 some of the aboriginal tribes of       
,victoria and ,new ,south ,wales widows 
wore a thick skullcap of clay or        
burned gypsum1 forming a cast of the    
head1 for some months after the         
death2 when the period of mourning was  
over1 the cap was removed1        baked 
in the fire1 and laid on the husband's  
grave4 ,one of these        widows' caps
 is exhibited in the ,british ,museum4  
,see ,t4 ,l4 ,mitchell1        ,three   
,expeditions into the ,interior of      
,eastern ,australia 7,london1           
#ahch71 i4 #bea sq42 ,e4 ,j4 ,eyre1     

,journals of ,expeditions of            
,discovery into ,central ,australia1 ii4
 #ced2 ,g4 ,f4 ,angas1 ,savage          
,life and ,scenes in ,australia and ,new
 ,zealand 7,london1 #ahdg71 i4 #hf2     
,g4 ,krefft1 8,on the ,manners and      
,customs of the ,aborigines of the      
,lower ,murray and ,darling10           
,transactions of the ,philosophical     
,society of ,new ,south ,wales1         
#ahfb-ahfe 7,sydney1 #ahff71 pp4 #cgc   
sq42 ,j4 ,dawson1 ,australian           
,aborigines1 p4 #ff2 ,r4 ,brough ,smyth1
        ,the ,aborigines of ,victoria1  
i4 p4 xxx42 ,w4 ,stanbridge1 8,on the   
,aborigines of ,victoria10 ,transactions
 of the ,ethnological ,society        of
 ,london1 ,n4,s41 i4 7#ahfa7 p4 #bih2   
,a4 ,oldfield1 8,the ,aborigines of     
,australia10 ibid4 iii4 7#ahfe7 p4 #bdh2
 ,f4 ,bonney1 8,on some ,customs        
of the ,aborigines of the ,river        
,darling1 ,new ,south ,wales10 ,journal 
of the ,anthropological ,institute1     
xiii4 7#ahhd7 p4 #ace2 ,e4 ,m4 ,curr1   

,the ,australian ,race1 i4 #hh1 ii4 #bch
 sq41 iii4 #ba2 ,a4 ,w4 ,howitt1        
,native ,tribes of ,south-,east         
,australia1 pp4 #bdh1 #deb2 ,r4         
,etheridge1        jun41 8,the          
#8,widow's ,cap' of the ,australian     
,aborigines10 ,proceedings        of the
 ,linnaean ,society of ,new ,south      
,wales for the ,year #ahii1 xxiv4       
7,sydney1 #aijj7 pp4 #ccc-cde 7with     
illustrations74 ,in the ,andaman        
,islands mourners coat their heads with 
a thick mass of white clay              
7,jagor1 in ,verhandlungen der ,berliner
 ,gesellschaft fr        ,anthropologie1
 #ahgf1 p4 7#eg72 ,m4 ,v4 ,portman1     
8,disposal of the ,dead        among the
 ,andamanese10 ,indian ,antiquary1 xxv4 
7#ahif7 p4 #eg2        compare ,e4 ,h4  
,man1 ,aboriginal ,inhabitants of the   
,andaman ,islands1        pp4 #gc1 #ge74
 ,among the ,bahima of the ,uganda      
,protectorate1 when        herdsmen     
water their cattle in the evening1 they 
plaster their faces        and bodies   

with white clay1 at the same time       
stiffening their hair        with mud   
into separate lumps4 ,this mud is left  
on the head for days        till it     
crumbles into dust 7,sir ,h4 ,johnston1 
,the ,uganda        ,protectorate1 ii4  
#fbf1 compare #fbj74      #fag ,f4      
,russell1 8,the ,pima ,indians10        
,twenty-,sixth ,annual ,report of the   
,bureau of ,american ,ethnology         
7,washington1 #aijh71 pp4 #bjd sq4      
#fah ,j4 ,g4 ,bourke1 ,on the ,border   
with ,crook1 p4 #bjc4      #fai ,f4     
,russell1 8,the ,pima ,indians10        
,twenty-,sixth ,annual ,report of the   
,bureau of ,american ,ethnology         
7,washington1 #aijh71 p4 #bjd4          
,m#aac ,taboos observed by ,indians who 
had slain ,esquimaux4      #fbj ,s4     
,hearne1 ,journey from ,prince of       
,wales's ,fort in ,hudson's ,bay to     
the ,northern ,ocean 7,london1 #agie71  
pp4 #bjd-bjf4 ,the custom of            
painting the face or the body of the    
manslayer1 which may perhaps be         

intended to disguise him from the       
vengeful spirit of the slain1 is        
practised by other peoples1 as by the   
,nandi 7see above1 p4 #age74            
,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              
slayer2 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 7,e4 ,torday and ,t4   
,a4 ,joyce1 8,notes on the              
,ethnography of the ,ba-,yaka10 ,journal
 of the ,anthropological                
,institute1 xxxvi4 7#aijf7 pp4 #ej sq474
 ,among the ,borna ,gallas1        when 
a war-party has returned to the village1
 the victors who have        slain a foe
 are washed by the women with a mixture 
of fat and        butter1 and their     
faces are painted with red and white    
7,ph4        ,paulitschke1 ,ethnographie
 ,nord-ost-,afrikas3 die materielle     

,cultur        der ,dankil1 ,galla und  
,soml 7,berlin1 #ahic71 p4 #beh74 ,when 
,masai        warriors kill enemies in  
fight they paint the right half of their
        own bodies red and the left half
 white 7,a4 ,c4 ,hollis1 ,the ,masai1   
p4 #cec74 ,among the ,wagogo of ,german 
,east ,africa1 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 7,rev4  
,h4 ,cole1 8,notes on the        ,wagogo
 of ,german ,east ,africa10 ,journal of 
the ,anthropological        ,institute1 
xxxii4 7#aijb7 p4 #cad74 ,among the     
,angoni of central        ,africa1 after
 a successful raid1 the leader calls    
together all who        have killed an  
enemy and paints their faces and heads  
white2 also he        paints a white    
band round the body under the arms and  
across the        chest 7,british       
,central ,africa ,gazette1 ,no4 #hf1    
vol4 v4 ,no4 #f        7,april #cj1     
#ahih71 p4 #b74 ,a ,koossa ,caffre who  

has slain a man is        accounted     
unclean4 ,he must roast some flesh on a 
fire kindled with        wood of a      
special sort which imparts a bitter     
flavour to the meat4        ,this flesh 
he eats1 and afterwards blackens his    
face with the ashes        of the fire4 
,after a time he may wash himself1 rinse
 his mouth with        fresh milk1 and  
paint himself brown again4 ,from that   
moment he is        clean 7,h4          
,lichtenstein1 ,reisen im sdlichen      
,africa1 i4 #dah74 ,among        the    
,yabim of ,german ,new ,guinea1 when the
 relations of a murdered man        have
 accepted a bloodwit instead of avenging
 his death1 they must        allow the  
family of the murderer to mark them with
 chalk on the        brow4 ,if this is  
not done1 the ghost of their murdered   
kinsman may        come and trouble them
 for not doing their duty by him2 for   
example1        he may drive away their 
swine or loosen their teeth 7,k4        
,vetter1 in        ,nachrichten ber     

,kaiser ,wilhelms-,land und den         
,bismarck-,archipel1        #ahig1 p4   
#ii74 ,in this last case the marking the
 face with chalk        seems to be     
clearly a disguise to outwit the ghost4 
,m#aad ,the purification of murderers1  
like that of warriors who have slain    
enemies1 was probably intended to avert 
or appease the ghosts of the            
slain4 ,ancient ,greek dread of the     
ghosts of the slain4      #fba ,j4 ,owen
 ,dorsey1 8,omaha ,sociology10 ,third   
,annual ,report of the        ,bureau of
 ,ethnology 7,washington1 #ahhd71 p4    
#cfi4      #fbb ,plato1 ,laws1 ix4 pp4  
#hfe ,d-#hff ,a2 ,demosthenes1 ,contra  
,aristocr4        pp4 #fdc sq42         
,hesychius1 s4v4 4      #fbc ,euripides1
 ,iphig4 in ,taur4 #idj sqq42           
,pausanias1 ii4 #ca4 #h4 ,we        may 
compare the wanderings of the other     
matricide ,alcmaeon1 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       

7,thucydides1 ii4 #ajb2                 
,apollodorus1 iii4 #g4 #e2 ,pausanias1  
viii4 #bd4 #h74      #fbd ,polybius1 iv4
 #ba4     ,m#aae ,taboos imposed on men 
who have partaken of human flesh4       
#fbe ,fr4 ,boas1 8,the ,social          
,organization and the ,secret ,societies
 of the        ,kwakiutl ,indians10     
,report of the ,u4,s4 ,national ,museum 
for #ahie1        pp4 #ddj1 #ecg sq4    
#fbf ,th4 ,h4 ,ruys1 8,bezoek an den    
,kannibalenstam van ,noord              
,nieuw-,guinea10        ,tijdschrift van
 het koninklijk ,nederlandsch           
,aardrijkskundig        ,genootschap1   
,tweede ,serie1 xxiii4 7#aijf7 p4 #cbh4 
,among these        savages the genitals
 of a murdered man are eaten by an old  
woman1        and the genitals of a     
murdered woman are eaten by an old man4 
,what        the object of this curious 
practice may be is not apparent4        
,perhaps        the intention is to     
unsex and disarm the dangerous ghost4   
,on the        dread of ghosts1         

especially the ghosts of those who have 
died a        violent death1 see further
 ,psyche's ,task1 pp4 #eb sqq4          
,m#aaf ,hunters and fishers have to     
observe taboos and undergo rites of     
purification1 which are probably        
dictated by a fear of the spirits       
of the animals or fish which they have  
killed or intended to kill4      #fbg   
,meantime ,i may refer the reader to    
,the ,golden ,bough1 ,second            
,edition1 vol4 ii4 pp4 #chi sqq4        
,m#aag ,taboos and ceremonies observed  
before catching whales4 ,taboos         
observed as a preparation for catching  
dugong and turtle4 ,taboos              
observed as a preparation for hunting   
and fishing4 ,taboos and                
ceremonies observed at the hatching and 
pairing of silkworms4      #fbh         
,narrative of the ,adventures and       
,sufferings of ,john ,r4 ,jewitt        
7,middletown1 #ahbj71 pp4 #acc1 #acf4   
#fbi ,see above1 pp4 #afj sq4      #fcj 
,baron d',unienville1 ,statistique de   

l'le ,maurice 7,paris1 #ahch71          
iii4 #bga4 ,compare ,a4 van ,gennep1    
,tabou et ,totmisme  ,madagascar        
7,paris1 #aijd71 p4 #bec1 who refers to 
,le ,gentil1 ,voyage dans les           
,mers de l',inde 7,paris1 #agha71 ii4   
#efb4      #fca ,u4 ,lisiansky1 ,voyage 
,round the ,world 7,london1 #ahad71 pp4 
#agd1 #bji4      #fcb ,a4 ,c4 ,haddon1  
8,the ,ethnography of the ,western      
,tribe of ,torres        ,straits10     
,journal of the ,anthropological        
,institute1 xix4 7#ahij7 p4        #cig2
 ,reports of the ,cambridge             
,anthropological ,expedition to ,torres 
,straits1 v4 #bga4      #fcc ,a4 ,c4    
,haddon1 in ,journal of the             
,anthropological ,institute1 xix4       
7#ahij7 p4 #dfg4      #fcd ,reports of  
the ,cambridge ,anthropological         
,expedition to ,torres        ,straits1 
v4 #bga note4      #fce ,r4 ,e4 ,guise1 
8,on the ,tribes inhabiting the ,mouth  
of the ,wanigela        ,river10        
,journal of the ,anthropological        

,institute1 xxviii4 7#ahii7        p4   
#bah4 ,the account refers specially to  
,bulaa1 which the author                
describes 7pp4 #bje1 #bag7 as 8a marine 
village0 and 8the greatest              
fishing village in ,new ,guinea40       
,probably it is built out over the      
water4 ,this would explain the allusion 
to the sanctified headman        going  
ashore daily at sundown4      #fcf      
,captain ,f4 ,r4 ,barton and ,dr4       
,strong1 in ,c4 ,g4 ,seligmann's ,the   
,melanesians of ,british ,new ,guinea   
7,cambridge1 #aiaj71 pp4 #bib1 #bic     
sq4      #fcg ,w4 ,h4 ,furness1 ,the    
,island of ,stone ,money1 ,uap of the   
,carolines        7,philadelphia and    
,london1 #aiaj71 pp4 #ch sq41 #dd sq4   
,though the        fisherman may have   
nothing to do with his wife and family1 
he is not        wholly debarred from   
female society2 for each of the men's   
clubhouses has one young woman1 or      
sometimes two young women1 who          
have been captured from another         

district1 and who cohabit               
promiscuously with all the men of the   
clubhouse4 ,the name for one of         
these concubines is mispil4 ,see ,w4 ,h4
 ,furness1 op4 cit4 pp4 #df        sqq4 
,there is a similar practice of         
polyandry in the men's        clubhouses
 of the ,pelew ,islands4 ,see ,j4       
,kubary1 ,die socialen                  
,einrichtungen der ,pelauer 7,berlin1   
#ahhe71 pp4 #ej sqq4 ,compare           
,adonis1 ,attis1 ,osiris1 ,second       
,edition1 pp4 #dce sq4      #fch ,j4 ,s4
 ,kubary1 ,ethnographische ,beitrge zur 
,kenntnis des ,karolinen                
,archipels 7,leyden1 #ahie71 p4 #abg4   
#fci ,w4 ,crooke1 ,popular ,religion and
 ,folk-lore of ,northern ,india         
7,westminster1 #ahif71 ii4 #beg4 ,in    
,chota ,nagpur and the ,central         
,provinces of ,india the rearers of     
silk-worms 8carefully watch over        
and protect the worms1 and while the    
rearing is going on1 live with          
great cleanliness and self-denial1      

abstaining from alcohol and all         
intercourse with women1 and adhering    
very strictly to certain                
ceremonial observances4 ,the business is
 a very precarious one1 much            
depending on favourable weather0        
7,indian ,museum ,notes1 issued by      
the ,trustees1 vol4 i4 ,no4 #c          
7,calcutta1 #ahij71 p4 #afj74     ,m#aah
 ,taboos observed by fishermen in       
,uganda4 ,continence observed by        
,bangala fishermen and hunters4         
#fdj ,the ,rev4 ,j4 ,roscoe in letters  
to me dated ,mengo1 ,uganda1 ,april #bc 
and ,june #f1 #aijc4      #fda ,rev4 ,j4
 ,roscoe1 8,further ,notes on the       
,manners and ,customs of the            
,baganda10 ,journal of the              
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #ef4      #fdb ,rev4  
,j4 ,h4 ,weeks1 8,anthropological ,notes
 on the ,bangala of the ,upper          
,congo10 ,journal of the                
,anthropological ,institute1 xxxix4     
7#aiji7        pp4 #deh1 #dei4          

,m#aai ,taboos observed by hunters in   
,nias4      #fdc ,j4 ,w4 ,thomas1 8,de  
jacht op het eiland ,nias10 ,tijdschrift
 voor        ,indische ,taal- ,land- en 
,volkenkunde1 xxvi4 7#ahhj7 pp4 #bgf sq4
     ,m#abj ,the practice of continence 
by fishers and hunters seems to be based
        on a notion that incontinence   
offends the fish and the animals4       
#fdd ,j4 ,chalmers1 ,pioneering in ,new 
,guinea 7,london1 #ahhg71 p4 #ahf4      
#fde ,p4 ,reichard1 ,deutsch-,ostafrika 
7,leipsic1 #ahib71 p4 #dbg4      #fdf   
,see ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 i4 p4 #abc4      #fdg  
,mgr4 ,le ,roy1 8,les ,pygmes10         
,missions ,catholiques1 xxix4 7#ahig7 p4
        #bfi4     ,m#aba ,chastity      
observed by ,american ,indians before   
hunting4      #fdh ,c4 ,lumholtz1       
,unknown ,mexico1 ii4 #dj sq4      #fdi 
,father ,a4 ,g4 ,morice1 8,notes1       
,archaeological1 ,industrial1 and       
,sociological on the ,western ,dens10   
,transactions of the ,canadian          

,institute1 iv4 7#ahib-ic7 pp4 #ajg1    
#ajh4      #fej ,m4 ,c4 ,stevenson1     
8,the ,sia10 ,eleventh ,annual ,report  
of the ,bureau of        ,ethnology     
7,washington1 #ahid71 p4 #aah4      #fea
 ,fr4 ,boas1 in ,tenth ,report on the   
,north-,western ,tribes of ,canada1     
p4 #dg 7separate reprint from the       
,report of the ,british ,association    
for #ahie74      #feb ,id41 in ,sixth   
,report on the ,north-,western ,tribes  
of ,canada1 p4        #ij 7separate     
reprint from the ,report of the ,british
 ,association for        #ahij74        
#fec ,j4 ,teit1 8,the ,thompson ,indians
 of ,british ,columbia10 ,memoir of the 
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #cdg4      #fed ,j4 ,teit1 op4
 cit4 p4 #cdh4     ,m#abb ,taboos       
observed by ,hidatsa ,indians at        
catching eagles4      #fee ,washington  
,matthews1 ,ethnography and ,philology  
of the ,hidatsa        ,indians         

7,washington1 #ahgg71 pp4 #eh-fj4 ,other
 ,indian tribes also        observe     
elaborate superstitious ceremonies in   
hunting eagles4 ,see        ,totemism   
and ,exogamy1 iii4 #ahb1 #ahg sq4       
,m#abc ,miscellaneous examples of       
chastity practised from superstitious   
motives4      #fef ,e4 ,aymonier1 ,notes
 sur le ,laos 7,saigon1 #ahhe71 p4 #ada4
      #feg ,p4 ,ch4 ,gilhodes1 8,la     
,culture matrielle des ,katchins        
7,birmanie710        ,anthropos1 v4     
7#aiaj7 p4 #fbb4 ,compare ,j4 ,anderson1
 ,from ,mandalay        to ,momien      
7,london1 #ahgf71 p4 #aih1 who observes 
that among the        ,kakhyens         
7,kachins7 the brewing of beer 8is      
regarded as a serious1        almost    
sacred1 task1 the women1 while engaged  
in it1 having to live        in almost  
vestal seclusion40      #feh ,j4 ,g4    
,frazer1 ,totemism and ,exogamy1 ii4    
#daj sq41 on ,mr4 ,a4 ,c4               
,hollis's authority4      #fei ,m4      
,weiss1 ,die ,vlker-,stmme im ,norden   

,deutsch-,ostafrikas 7,berlin1          
#aiaj71 p4 #cif4      #ffj ,g4 ,a4      
,wilken1 8,bijdrage tot de ,kennis der  
,alfoeren van het eiland                
,boeroe10 p4 #cj 7,verhandelingen van   
het ,bataviaasch ,genootschap van       
,kunsten en ,wetenschappen1 xxxvi474    
#ffa ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en 
kroesharige rassen tusschen ,selebes    
en ,papua1 p4 #agi4      #ffb ,g4 ,h4   
von ,langsdorff1 ,reise um die ,welt    
7,frankfort1 #ahab71 i4 #aah        sq4 
#ffc ,g4 ,h4 von ,langsdorff1 op4 cit4  
i4 #aag4      #ffd ,b4 de ,sahagun1     
,histoire gnrale des choses de la       
,nouvelle        ,espagne1 traduite par 
,d4 ,jourdanet et ,r4 ,simeon1 p4 #de4  
,m#abd ,miscellaneous examples of       
continence observed from superstitious  
motives4 ,continence observed by the    
,motu of ,new ,guinea before and        
during a trading voyage4 ,continence    
observed by the ,akamba and             
,akikuyu on a journey and other         
occasions4      #ffe ,h4 ,a4 ,junod1    

8,les ,conceptions physiologiques des   
,bantou        sud-africains et leurs   
tabous10 ,revue d',ethnographie et de   
,sociologie1 i4 7#aiaj7 p4 #adh4        
#fff ,dameon ,grangeon1 8,les ,chams et 
leurs superstitions10 ,missions         
,catholiques1 xxviii4 7#ahif7 p4 #gj4   
#ffg ,father ,lambert1 8,murs et        
superstitions de la tribu ,blep10       
,missions ,catholiques1 xii4 7#ahhj7 p4 
#bae2 id41 ,murs et        superstitions
 des ,no-,caldoniens 7,nouma1 #aijj71   
pp4 #aia sq4      #ffh ,r4 ,parkinson1  
,dreissig ,jahre in der ,sdsee          
7,stuttgart1 #aijg71 p4        #ii4     
#ffi ,captain ,f4 ,r4 ,barton1 in ,c4   
,g4 ,seligmann's ,the ,melanesians of   
,british ,new ,guinea 7,cambridge1      
#aiaj71 pp4 #ajj-ajb4 ,the native words 
which ,i have translated respectively   
8skipper0 and 8mate0 are                
baditauna and doritauna4 ,the exact     
meaning of the words is        doubtful4
      #fgj ,quoted by ,dr4 ,george      
,turner1 ,samoa 7,london1 #ahhd71 pp4   

#cdi sq4      #fga ,j4 ,m4 ,hildebrandt1
 8,ethnographische ,notizen ber ,wakamba
 und ihre        ,nachbarn10            
,zeitschrift fr ,ethnologie1 x4 7#ahgh7 
p4 #dja4      #fgb ,h4 ,r4 ,tate1       
8,further ,notes on the ,kikuyu ,tribe  
of ,british ,east        ,africa10      
,journal of the ,anthropological        
,institute1 xxxiv4 7#aijd7        pp4   
#bfj sq4 ,at the festivals sheep and    
goats are sacrificed to ,god            
7,ngai71 and the people feast on the    
roast flesh4     ,m#abe ,the taboos     
observed by hunters and fishers are     
often continued and        even         
increased in stringency after the game  
has been killed and the        fish     
caught4 ,the motive for this conduct can
 only be superstitious4   ,m#abf ,taboos
 observed by the ,bering ,strait        
,esquimaux after catching whales        
or salmon4      #fgc ,e4 ,w4 ,nelson1   
8,the ,eskimo about ,bering ,strait10   
,eighteenth ,annual        ,report of   
the ,bureau of ,american ,ethnology1    

part i4 7,washington1        #ahii7 pp4 
#dch1 #ddj4     ,m#abg ,taboos observed 
by the ,bering ,strait ,esquimaux and   
the ,aleuts of        ,alaska out of    
regard for the animals they have killed4
      #fgd ,e4 ,w4 ,nelson1 op4 cit4 p4 
#ddj1 compare pp4 #chj sq4 ,the bladder 
festival of these ,esquimaux will be    
described in a later part of        this
 work4      #fge ,i4 ,petroff1 ,report  
on the ,population1 ,industries1 and    
,resources of        ,alaska 7preface   
dated ,august #g1 #ahhb71 pp4 #aed sq4  
#fgf ,w4 ,h4 ,dall1 ,alaska and its     
,resources 7,london1 #ahgj71 p4 #djd4   
,m#abh ,taboos observed by the central  
,esquimaux after killing sea-beasts4    
,the sea-mammals may not be brought into
 contact with reindeer4   ,m#abi ,even  
among the sea-beasts themselves there   
are rules of mutual        avoidance    
which the central ,esquimaux must       
observe4      #fgg ,fr4 ,boas1 8,the    
,central ,eskimo10 ,sixth ,annual       
,report of the ,bureau        of        

,ethnology 7,washington1 #ahhh71 pp4    
#ehd sq41 #eie2 id4 8,the        ,eskimo
 of ,baffin ,land and ,hudson ,bay10    
,bulletin of the ,american              
,museum of ,natural ,history1 xv4 part  
i4 7#aija7 pp4 #aba-abd4 ,see also      
id4 8,die ,sagen der ,baffin-land       
,eskimo10 ,verhandlungen der            
,berliner ,gesellschaft fr              
,anthropologie1 ,ethnologie1 und        
,urgeschichte 7#ahhe71 pp4 #afb sq42    
id41 in ,proceedings and                
,transactions of the ,royal ,society of 
,canada1 v4 7,montreal1 #ahhh7          
section ii4 pp4 #ce sq42 ,c4 ,f4 ,hall1 
,life with the ,esquimaux               
7,london1 #ahfd71 ii4 #cba sq42 id41    
,narrative of the ,second        ,arctic
 ,expedition made by ,charles ,f4 ,hall1
 edited by ,professor ,j4        ,e4    
,nourse 7,washington1 #ahgi71 pp4 #aia  
sq4     ,m#acj ,native explanation of   
these ,esquimau taboos4   ,m#aca ,the   
object of the taboos observed after     
killing sea-beasts is to        prevent 

the souls of the slain animals from     
contracting certain        attachments1 
which would hurt not only them1 but also
 the great        goddess ,sedna1 in    
whose house the disembodied souls of the
        sea-beasts reside4   ,m#acb ,the
 souls of the sea-beasts have a great   
aversion to the dark colour        of   
death and to the vapour that arises from
 flowing blood1 and they        avoid   
persons who are affected by these       
things4   ,m#acc ,the transgresser of a 
taboo must announce his transgression1  
in        order that other people may   
shun him4   ,m#acd ,hence the central   
,esquimaux have come to think that sin  
can be        atoned for by confession4 
#fgh ,that is1 the wizard or sorcerer4  
,m#ace ,the transgression of taboos     
affects the soul of the transgressor1   
becoming attached to it and making him  
sick4 ,if the attachment is        not  
removed by the wizard1 the man will die4
      #fgi ,that is1 the wizard or      
sorcerer4     ,m#acf ,the ,esquimaux try

 to keep the sea-beasts free from       
contaminating        influences1        
especially from contact with corpses and
 with women who        have recently    
been brought to bed4      #fhj ,fr4     
,boas1 8,the ,eskimo of ,baffin ,land   
and ,hudson ,bay10 ,bulletin of         
the ,american ,museum of ,natural       
,history1 xv4 pt4 i4 7#aija7 pp4        
#aai-aba1 #abd-abf4 ,in quoting these   
passages ,i have changed the            
spelling of a few words in accordance   
with ,english orthography4     ,m#acg   
,in the system of taboos of the central 
,esquimaux we see animism        passing
 into religion2 morality is coming to   
rest on a supernatural        basis1    
namely the will of the goddess ,sedna4  
,in this evolution of        religion   
the practice of confession has played a 
part4 ,it seems to        have been     
regarded as a spiritual purge or emetic1
 by which sin1        conceived as a    
sort of morbid substance1 was expelled  
from the body        of the sinner4     

#fha ,le ,p4 ,p4 ,cayzac1 8,la ,religion
 des ,kikuyu10 ,anthropos1 v4 7#aije7 p4
        #caa4      #fhb ,le ,p4 ,p4     
,cayzac1 loc4 cit4 ,the nature of the   
8ignoble ceremony0 of                   
transferring sin to a he-goat is not    
mentioned by the missionary4 ,it        
can hardly have been the simple ,jewish 
one of laying hands on the              
animal's head4     ,m#ach ,hence the    
confession of sins is employed as a sort
 of medicine for        the recovery of 
the sick4 ,similarly the confession of  
sins is        sometimes resorted to by 
women in hard labour as a means of      
accelerating their delivery4 ,in these  
cases confession is a magical           
ceremony designed to relieve the sinner4
      #fhc ,d4 ,w4 ,harmon1 in ,rev4    
,jedidiah ,morse's ,report to the       
,secretary of        ,war of the ,united
 ,states on ,indian ,affairs            
7,new-haven1 #ahbb71 p4        #cde4    
,the ,carriers are an ,indian tribe of  
,north-,west ,america who call          

themselves ,ta-cul-lies1 8a people who  
go upon water0 7ibid4 p4        #cdc74  
#fhd ,francis ,c4 ,nicholas1 8,the      
,aborigines of ,santa ,maria1           
,colombia10        ,american            
,anthropologist1 ,n4,s4 iii4 7#aija7 pp4
 #fci-fda4      #fhe ,a4 de ,herrera1   
,the ,general ,history of the ,vast     
,continent and        ,islands of       
,america1 translated by ,capt4 ,j4      
,stevens 7,london1        #agbe-bf71 iv4
 #adh4 ,the confession of sins appears  
to have held an        important place  
in the native religion of the ,american 
,indians1        particularly the       
,mexicans and ,peruvians4 ,there is no  
sufficient        reason to suppose that
 they learned the practice from         
,catholic        priests4 ,for more     
evidence of the custom among the        
aborigines of        ,america see ,l4   
,h4 ,morgan1 ,league of the ,iroquois   
7,rochester1 ,u4,s4        ,america1    
#ahea71 pp4 #agj sq41 #ahg sq42 ,b4 de  
,sahagun1 ,histoire        gnrale des   

choses de la ,nouvelle ,espagne1 bk4 i4 
ch4 #ab1 bk4 vi4        ch4 #g1 pp4     
#bb-bg1 #cci-cdd 7,jourdanet and        
,simeon's ,french        translation72  
,a4 de ,herrera1 op4 cit4 iv4 #agc1     
#aij2 ,diego de        ,landa1 ,relation
 des choses de ,yucatan 7,paris1 #ahfd71
 pp4 #aed        sqq42 ,brasseur de     
,bourbourg1 ,histoire des nations       
civilises du        ,mexique et de      
l',amrique ,centrale1 ii4 #aad sq41     
#efg1 iii4        #efg-efi2 ,p4 ,j4 de  
,arriaga1 ,extirpacion de la idolatria  
del ,piru        7,lima1 #afba71 pp4    
#ah1 #bh sq4      #fhf ,as to this means
 of hastening the delivery see ,totemism
 and        ,exogamy1 iv4 #bdh sqq4 ,the
 intention of the exchange of clothes at
        childbirth between husband and  
wife seems to be to relieve the woman   
by transferring the travail pangs to the
 man4      #fhg ,g4 ,ferrand1 ,les      
,musulmans  ,madagascar1 ,deuxime       
,partie 7,paris1        #ahic71 pp4 #bj 
sq4      #fhh ,h4 ,oldenberg1 ,die      

,religion des ,veda 7,berlin1 #ahid71   
pp4 #cai sq4      #fhi ,satapatha       
,brahmana1 translated by ,j4 ,eggeling1 
pt4 i4 p4 #cig        7,sacred ,books of
 the ,east1 vol4 xii474     ,m#aci ,thus
 the confession of sins is at first     
rather a bodily than a moral            
purgation1 resembling the ceremonies of 
washing1 fumigation1 and so        on1  
which are observed by many primitive    
peoples for the removal of        sin4  
,m#adj ,it is possible that some savage 
taboos may still lurk1 under various    
disguises1 in the morality of civilised 
peoples4      #fij ,the similarity of   
some of the ,mosaic laws to savage      
customs has        struck most          
,europeans who have acquired an intimate
 knowledge of the        savage and his 
ways4 ,they have often explained the    
coincidences as        due to a         
primitive revelation or to the          
dispersion of the ,jews into        all 
parts of the earth4 ,some examples of   
these coincidences were        cited in 

my article 8,taboo10 ,encyclopaedia     
,britannica1#i xxiii4 #ag4        ,the  
subject has since been handled1 with    
consummate ability and        learning1 
by my lamented friend ,w4 ,robertson    
,smith in his ,religion        of the   
,semites 7,new ,edition1 ,london1       
#ahid74 ,in ,psyche's ,task ,i          
have illustrated by examples the        
influence of superstition on the        
growth of morality4     ,m#ada          
,ceremonies observed by the ,kayans     
after killing a panther4                
,ceremonies of purification observed by 
,african hunters after killing          
dangerous beasts4 ,ceremonies observed  
by ,lapp hunters after killing        a 
bear4      #fia ,a4 ,w4 ,nieuwenhuis1   
,quer durch ,borneo1 i4 #ajf sq4        
#fib ,j4 ,adair1 ,history of the        
,american ,indians1 p4 #aah4      #fic  
,c4 ,j4 ,andersson1 ,lake ,ngami1 p4    
#bbd4      #fid ,l4 ,alberti1 ,de       
,kaffers aan de ,zuidkust van ,afrika   
7,amsterdam1        #ahaj71 pp4 #aeh sq4

 ,compare ,h4 ,lichtenstein1 ,reisen im 
sdlichen        ,africa 7,berlin1       
#ahaa-ab71 i4 #dai4 ,these accounts were
 written about        a century ago4    
,the custom may since have become       
obsolete4 ,a similar        remark      
applies to other customs described in   
this and the following        paragraph4
      #fie ,p4 ,kolbe1 ,present ,state  
of the ,cape of ,good ,hope1 ,i4#b      
7,london1        #agch7 pp4 #bea-bee4   
,the reason alleged for the custom is to
 allow the        slayer to recruit his 
strength4 ,but the reason is clearly    
inadequate        as an explanation of  
this and similar practices4      #fif   
,j4 ,scheffer1 ,lapponia 7,frankfort1   
#afgc71 pp4 #bcd-bdc2 ,c4 ,leemius1     
,de ,lapponibus ,finmarchiae eorumque   
lingua1 vita et religione               
pristina commentatio 7,copenhagen1      
#agfg71 pp4 #ejb sq42 ,e4 ,j4           
,jessen1 ,de ,finnorum ,lapponumque     
,nouvegicorum religione pagana          
tractatus singularis1 pp4 #fd sq4 7bound

 up with ,leemius's work74     ,m#adb   
,expiatory ceremonies performed for the 
slaughter of serpents4      #fig ,s4    
,kay1 ,travels and ,researches in       
,caffraria 7,london1 #ahcc71 pp4        
#cda sq4      #fih ,j4 ,duncan1 ,travels
 in ,western ,africa 7,london1 #ahdg71  
i4 #aie sq42        ,f4 ,e4 ,forbes1    
,dahomey and the ,dahomans 7,london1    
#ahea71 i4 #ajg2 ,p4        ,bouche1 ,la
 ,cte des ,esclaves 7,paris1 #ahhe71 p4 
#cig2 ,a4 ,b4 ,ellis1        ,the       
,ewe-speaking ,peoples of the ,slave    
,coast1 pp4 #eh sq4      #fii ,indian   
,antiquary1 xxi4 7#ahib7 p4 #bbd4 ,many 
of the above examples        of         
expiation exacted for the slaughter of  
animals have already been        cited  
by me in a note on ,pausanias1 ii4 #g4  
#g1 where ,i suggested that        the  
legendary purification of ,apollo for   
the slaughter of the python        at   
,delphi 7,plutarch1 ,quaest4 ,graec41   
#ab2 id41 ,de defectu        oraculorum1
 #ae2 ,aelian1 ,var4 ,hist4 iii4 #a7 may

 be a reminiscence        of a custom of
 this sort4     ,m#adc ,all such        
expiatory rites are based on the respect
 which the savage        feels for the  
souls of animals4      #gjj ,le ,r4 ,p4 
,cadire1 8,croyances et dictons         
populaires de la ,valle du              
,ngun-son1 ,province de ,quang-binh     
7,annam710 ,bulletin de l'cole          
,franaise d',extrme ,orient1 i4 7#aija7 
pp4 #ahc sq4     ,m#add ,taboos of      
holiness agree with taboos of pollution1
 because in the        savage mind the  
ideas of holiness and pollution are not 
yet        differentiated4      #gja ,on
 the nature of taboo see my article     
8,taboo0 in the ,encyclopaedia          
,britannica1 #ith edition1 vol4 xxiii4  
7#ahhh7 pp4 #ae sqq42 ,w4               
,robertson ,smith1 ,religion of the     
,semites#b 7,london1 #ahid71 pp4 #adh   
sqq41 #ddf sqq4 ,some languages have    
retained a word for that        general 
idea which includes under it the notions
 which we now        distinguish as     

sanctity and pollution4 ,the word in    
,latin is sacer1        in ,greek1 4 ,in
 ,polynesian it is tabu 7,tongan71 tapu 
7,samoan1 ,tahitian1 ,marquesan1 ,maori1
 etc471 or kapu 7,hawaiian74        ,see
 ,e4 ,tregear1 ,maori-,polynesian       
,comparative ,dictionary                
7,wellington1 ,n4,z41 #ahia71 s4v4 tapu4
 ,in ,dacotan the word is        wakan1 
which in ,riggs's ,dakota-,english      
,dictionary        7,contributions to   
,north ,american ,ethnology1 vol4 vii41 
,washington1        #ahij1 pp4 #ejg sq47
 is defined as 8spiritual1 sacred1      
consecrated2 wonderful1                 
incomprehensible2 said also of women    
at the menstrual period40 ,another      
writer in the same dictionary           
defines wakan more fully as follows3    
8,mysterious2        incomprehensible2  
in a peculiar state1 which1 from not    
being        understood1 it is dangerous
 to meddle with2 hence the application  
of this word to women at the menstrual  
period1 and from hence1        too1     

arises the feeling among the wilder     
,indians1 that if the ,bible1        the
 church1 the missionary1 etc41 are      
#8wakan1' they are to be        avoided1
 or shunned1 not as being bad or        
dangerous1 but as        wakan4 ,the    
word seems to be the only one suitable  
for holy1        sacred1 etc41 but the  
common acceptation of it1 given above1  
makes        it quite misleading to the 
heathen40 ,on the notion designated by  
wakan1 see also ,g4 ,h4 ,pond1 8,dakota 
,superstitions10 ,collections        of 
the ,minnesota ,historical ,society for 
the year #ahfg 7,saint ,paul1           
#ahfg71 p4 #cc2 ,j4 ,owen ,dorsey1 in   
,eleventh ,annual ,report of the        
,bureau of ,ethnology 7,washington1     
#ahid71 pp4 #cff sq4 ,it is             
characteristic of the equivocal notion  
denoted by these terms that1            
whereas the condition of women in       
childbed is commonly regarded by        
the savage as what we should call       
unclean1 among the ,herero the same     

condition is described as holy2 for some
 time after the birth of her            
child1 the woman is secluded in a hut   
made specially for her1 and        every
 morning the milk of all the cows is    
brought to her that she        may      
consecrate it by touching it with her   
mouth4 ,see ,h4 ,schinz1                
,deutsch-,sdwest-,afrika1 p4 #afg4      
,again1 whereas a girl at puberty       
is commonly secluded as dangerous1 among
 the ,warundi of eastern        ,africa 
she is led by her grandmother all over  
the house and obliged        to touch   
everything 7,o4 ,baumann1 ,durch        
,massailand sur ,nilquelle              
7,berlin1 #ahid71 p4 #bba71 as if her   
touch imparted a blessing instead       
of a curse4     ,m#ade ,kings may not be
 touched4 ,the use of iron forbidden to 
kings and        priests4 ,use of iron  
forbidden at circumcision1 childbirth1  
and so        forth4 ,use of iron       
forbidden at certain times and places   
among the        ,esquimaux4 ,use of    

iron forbidden on certain occasions     
among the        ,highlanders of        
,scotland4 ,iron not used in building   
sacred edifices4      #gjb ,plutarch1   
,agis1 #ai4      #gjc ,w4 ,ellis1       
,polynesian ,researches1#b iii4 #ajb4   
#gjd ,e4 ,aymonier1 ,le ,cambodge1 ii4  
7,paris1 #aija7 p4 #be4      #gje ,j4   
,moura1 ,le ,royaume du ,cambodge       
7,paris1 #ahhc71 i4 #bbf4      #gjf ,ch4
 ,dallet1 ,histoire de l'glise de ,core 
7,paris1 #ahgd71 i4 pp4        xxiv4    
sq42 ,w4 ,e4 ,griffis1 ,corea1 the      
,hermit ,nation 7,london1        #ahhb71
 p4 #bai4 ,these customs are now        
obsolete 7,g4 ,n4 ,curzon1              
,problems of the ,far ,east             
7,westminster1 #ahif71 pp4 #aed sq4     
note74      #gjg ,macrobius1 ,sat4 v4   
#ai4 #ac2 ,servius on ,virgil1 ,aen4 i4 
#ddh2        ,joannes ,lydus1 ,de       
mensibus1 i4 #ca4 ,we have already seen 
7p4 #af7        that the hair of the    
,flamen ,dialis might only be cut with a
 bronze        knife4 ,the ,greeks      

attributed a certain cleansing virtue to
 bronze2        hence they employed it  
in expiatory rites1 at eclipses1 etc4   
,see the        ,scholiast on           
,theocritus1 ii4 #cf4      #gjh ,acta   
,fratrum ,arvalium1 ed4 ,g4 ,henzen     
7,berlin1 #ahgd71 pp4 #abh-ace2         
,j4 ,marquardt1 ,rmische                
,staatsverwaltung1 iii4#b 7,das         
,sacralwesen7        pp4 #dei sq4       
#gji ,plutarch1 ,praecepta gerendae     
reipublicae1 xxvi4 #g4 ,plutarch here   
mentions that gold was also excluded    
from some temples4 ,at first            
sight this is surprising1 for in general
 neither the gods nor their             
ministers have displayed any marked     
aversion to gold4 ,but a little         
enquiry suffices to clear up the mystery
 and set the scruple in its             
proper light4 ,from a ,greek inscription
 discovered some years ago we           
learn that no person might enter the    
sanctuary of the ,mistress at           
,lycosura wearing golden trinkets1      

unless for the purpose of               
dedicating them to the goddess2 and if  
any one did enter the holy        place 
with such ornaments on his body but no  
such pious intention in        his mind1
 the trinkets were forfeited to the use 
of religion4 ,see          7,athens1    
#ahih71 col4 #bdi2 ,dittenberger1       
,sylloge inscriptionum ,graecarum1#b    
,no4 #ici4 ,the similar rule1 that      
in the procession at the mysteries of   
,andania no woman might wear            
golden ornaments 7,dittenberger1 op4    
cit4 ,no4 #fec71 was probably           
subject to a similar exception and      
enforced by a similar penalty4          
,once more1 if the maidens who served   
,athena on the ,acropolis at            
,athens put on gold ornaments1 the      
ornaments became sacred1 in other       
words1 the property of the goddess      
7,harpocration1 s4v4 1        vol4 i4 p4
 #ei1 ed4 ,dindorf74 ,thus it appears   
that the pious scruple        about gold
 was concerned rather with its exit     

from1 than with its        entrance     
into1 the sacred edifice4 ,at the       
sacrifice to the ,sun in        ancient 
,egypt worshippers were forbidden to    
wear golden trinkets and        to give 
hay to an ass 7,plutarch1 ,isis et      
,osiris1 #cj7--;a singular              
combination of religious precepts4 ,in  
,india gold and silver are        common
 totems1 and members of such clans are  
forbidden to wear gold        and silver
 trinkets respectively4 ,see ,totemism  
and ,exogamy1 iv4        #bd4      #gaj 
,callimachus1 referred to by the ,old   
,scholiast on ,ovid1 ,ibis4 ,see        
,callimachea1 ed4 ,o4 ,schneider1 ii4 p4
 #bhb1 ,frag4 #ajj;a ,e42 ,chr4 ,a4     
,lobeck1 ,aglaophamus1 p4 #fhf4         
#gaa ,plutarch1 ,aristides1 #ba4 ,this  
passage was pointed out to me by my     
friend ,mr4 ,w4 ,wyse4      #gab        
,theophilus ,hahn1 ,tsuni-,goam1 the    
,supreme ,being of the ,khoi-,khoi      
7,london1 #ahha71 p4 #bb4      #gac ,dr4
 ,p4 ,h4 ,brincker1 8,charakter1 ,sitten

 und ,gebruche speciell der             
,bantu ,deutsch-,sdwestafrikas10        
,mittheilungen des ,seminars fr         
orientalische ,sprachen zu ,berlin1 iii4
 7#aijj7 ,dritte ,abtheilung1 p4        
#hj4      #gad ,a4 van ,gennep1 ,tabou  
et totmisme  ,madagascar 7,paris1       
#aijd71 p4        #ch4      #gae ,w4 ,h4
 ,furness1 ,the ,island of ,stone       
,money1 ,uap of the ,carolines          
7,philadelphia and ,london1 #aiaj71 p4  
#aea4      #gaf ,j4 ,g4 ,bourke1 ,the   
,snake ,dance of the ,moquis of ,arizona
 7,new ,york1        #ahia71 pp4 #agh   
sq4      #gag ,g4 ,b4 ,grinnell1 ,pawnee
 ,hero ,stories and ,folk-tales 7,new   
,york1        #ahhi71 p4 #bec4      #gah
 ,see above1 pp4 #bje sq4      #gai ,e4 
,w4 ,nelson1 8,the ,eskimo about ,bering
 ,strait10 ,eighteenth ,annual          
,report of the ,bureau of ,american     
,ethnology1 ,part ,i4 7,washington1     
#ahii7 p4 #cib4      #gbj ,e4 ,w4       
,nelson1 op4 cit4 p4 #chc4      #gba    
,fr4 ,boas1 8,the ,eskimo of ,baffin    

,land and ,hudson ,bay10 ,bulletin of   
the ,american ,museum of ,natural       
,history1 xv4 ,part ,i4 7#aija7 p4 #adi4
      #gbb ,c4 ,f4 ,gordon ,cumming1 ,in
 the ,hebrides 7ed4 #ahhc71 p4 #aie4    
#gbc ,james ,logan1 ,the ,scottish ,gael
 7ed4 ,alex4 ,stewart71 ii4 #fh sq4     
#gbd ,j4 ,g4 ,campbell1 ,witchcraft and 
,second ,sight in the ,highlands and    
,islands of ,scotland 7,glasgow1 #aijb71
 pp4 #bfb1 #bih1 #bii4      #gbe ,r4 ,c4
 ,maclagan1 ,m4,d41 8,notes on ,folklore
 ,objects from ,argyleshire10           
,folk-lore1 vi4 7#ahie7 p4 #aeg2 ,j4 ,g4
 ,campbell1 ,superstitions of        the
 ,highlands and ,islands of ,scotland   
7,glasgow1 #aijj71 pp4 #bfc-bff4        
,the shoulder-blades of sheep have been 
used in divination by many              
peoples1 for example by the ,corsicans1 
,south ,slavs1 ,tartars1                
,kirghiz1 ,calmucks1 ,chukchees1 and    
,lolos1 as well as by the ,scotch4      
,see ,j4 ,brand1 ,popular ,antiquities1 
iii4 #cci sq4 7,bohn's ed472        ,sir

 ,john ,lubbock 7,lord ,avebury71       
,origin of ,civilisation1#d pp4 #bcg    
sq42 ,ch4 ,rogers1 ,social ,life in     
,scotland1 iii4 #bbd2 ,camden1          
,britannia1 translated by ,e4 ,gibson   
7,london1 #afie71 col4 #ajdf2 ,m4       
,mac,phail1 8,traditions1 ,customs1 and 
,superstitions of the ,lewis10          
,folk-lore1 vi4 7#ahie7 p4 #afg2 ,j4 ,g4
 ,dalyell1 ,darker ,superstitions       
of ,scotland1 pp4 #eae sqq42 ,f4        
,gregorovius1 ,corsica1 7,london1       
#ahee71 p4 #ahg2 ,f4 ,s4 ,krauss1       
,volksglaube und religiser ,brauch der  
,sdslaven1 pp4 #aff-agj2 ,m4 ,e4        
,durham1 ,high ,albania 7,london1       
#aiji71 pp4 #ajd sqq42 ,e4 ,doutt1      
,magie et religion dans l',afrique      
du ,nord 7,algiers1 #aijh71 p4 #cga2 ,w4
 ,radloff1 ,proben der                  
,volksliteratur der trkischen ,stmme    
,sd-,sibiriens1 iii4 #aae1 note         
#a1 compare p4 #acb2 ,j4 ,grimm1        
,deutsche ,mythologie1#d ii4 #icb2 ,w4  
,w4        ,rockhill1 ,the ,land of the 

,lamas 7,london1 #ahia71 pp4 #agf1      
#cda-cdd2        ,p4 ,s4 ,pallas1 ,reise
 durch verschiedene ,provinzen des      
russischen        ,reichs1 i4 #cic2 ,j4 
,g4 ,georgi1 ,beschreibung aller        
,nationen des        russischen ,reichs1
 p4 #bbc2 ,t4 de ,pauly1 ,description   
ethnographique        des peuples de la 
,russie1 peuples de la ,sibrie orientale
 7,st4        ,petersburg1 #ahfb71 p4   
#g2 ,krahmer1 8,der ,anadyr-,bezirk nach
 ,a4 ,w4        ,olssufjew10            
,petermann's ,mittheilungen1 xlv4       
7#ahii7 pp4 #bcj sq42        ,w4        
,bogoras1 8,the ,chuckchee ,religion10  
,memoir of the ,american ,museum        
of ,natural ,history1 ,the ,jesup ,north
 ,pacific ,expedition1 vol4 vii4        
part ii4 7,leyden and ,new ,york7 pp4   
#dhg sqq42 ,crabouillet1 8,les          
,lolos10 ,missions ,catholiques1 v4     
7#ahgc7 p4 #gb2 ,w4 ,g4 ,aston1         
,shinto1 p4 #cci2 ,r4 ,andree1          
8,scapulimantia10 in ,boas ,anniversary 
,volume 7,new ,york1 #aijf71 pp4        

#adc-afe4      #gbf ,c4 ,f4 ,gordon     
,cumming1 ,in the ,hebrides1 p4 #bbf2   
,e4 ,j4 ,guthrie1 ,old        ,scottish 
,customs 7,london and ,glasgow1 #ahhe71 
p4 #bbc4      #gbg #a ,kings vi4 #g2    
,exodus xx4 #be4      #gbh ,dionysius   
,halicarnasensis1 ,antiquit4 ,roman4    
iii4 #de1 v4 #bd2        ,plutarch1     
,numa1 #i2 ,pliny1 ,nat4 ,hist4 xxxvi4  
#ajj4      #gbi ,acta ,fratrum          
,arvalium1 ed4 ,g4 ,henzen1 p4 #acb2    
,corpus        ,inscriptionum           
,latinarum1 i4 ,no4 #fjc4      #gcj     
,pliny1 ,nat4 ,hist4 xxxvi4 #ajj4       
#gca ,indian ,antiquary1 x4 7#ahha7 p4  
#cfd4     ,m#adf ,everything new excites
 the awe and fear of the savage4        
#gcb ,prof4 ,w4 ,ridgeway ingeniously   
suggests that the magical virtue of     
iron may be based on an observation of  
its magnetic power1 which        would  
lead savages to imagine that it was     
possessed of a spirit4 ,see             
,report of the ,british ,association for
 #aijc1 p4 #haf4      #gcc ,frank       

,hatton1 ,north ,borneo 7#ahhf71 p4     
#bcc4      #gcd ,a4 ,e4 ,pratt1 8,two   
,journeys to ,ta-tsien-lu on the eastern
 ,borders of        ,tibet10            
,proceedings of the ,r4 ,geographical   
,society1 xiii4 7#ahia7        p4 #cda4 
#gce ,w4 ,svoboda1 8,die ,bewohner des  
,nikobaren-,archipels10 ,internationales
        ,archiv fr ,ethnographie1 vi4   
7#ahic7 p4 #ac4      #gcf ,the          
,captivity of ,hans ,stade of ,hesse1 in
 ,a4,d4 #aedg-aeee1        translated by
 ,a4 ,tootal 7,london1 #ahgd71 pp4 #he  
sq4      #gcg ,e4 ,h4 ,fraser1 8,the    
,fish-skin ,tartars10 ,journal of the   
,china ,branch        of the ,r4        
,asiatic ,society for the ,year         
#ahia-ib1 ,n4,s4 xxvi4 p4 #ae4      #gch
 ,fr4 ,kreutzwald und ,h4 ,neus1        
,mythische und magische ,lieder der     
,ehsten 7,st4 ,petersburg1 #ahed71 p4   
#aac4      #gci ,alexand4 ,guagninus1   
8,de ducatu ,samogitiae10 in ,respublica
 sive        status regni ,poloniae1    
,lituaniae1 ,prussiae1 ,livoniae1 etc4  

7,elzevir1 #afbg7 p4 #bgf2 ,johan4      
,lasicius1 8,de diis ,samogitarum       
caeterorumque ,sarmatum10 in            
,respublica1 etc4 7ut supra71 p4 #bid   
7p4 #hd1 ed4 ,w4 ,mannhardt1 in ,magazin
 herausgegeben von der                  
,lettisch--,literrischen ,gesellschaft1 
vol4 xiv474      #gdj ,l4 von ,ende1    
8,die ,baduwis von ,java10              
,mittheilungen der                      
anthropologischen ,gesellschaft in      
,wien1 xix4 7#ahhi7 p4 #aj4     ,m#adg  
,the dislike of spirits to iron allows  
men to use the metal as a        weapon 
against them4 ,iron used as a charm     
against fairies in the        ,highlands
 of ,scotland4 ,iron used as a          
protective charm by ,scotch             
fishermen and others4 ,iron used as a   
protective charm against devils         
and ghosts in ,india1 ,annam4 ,africa1  
and ,scotland4      #gda ,j4 ,g4        
,campbell1 ,superstitions of the        
,highlands and ,islands of              
,scotland 7,glasgow1 #aijj71 pp4 #df sq4

      #gdb ,e4 ,j4 ,guthrie1 ,old       
,scottish ,customs1 p4 #adi2 ,ch4       
,rogers1 ,social        ,life in        
,scotland 7,edinburgh1 #ahhd-ahhf71 iii4
 #bah4      #gdc ,j4 ,macdonald1        
,religion and ,myth1 p4 #ia4      #gdd  
,w4 ,gregor1 ,folk-lore of the          
,north-,east of ,scotland 7,london1     
#ahha71        p4 #bja4 ,the fishermen  
think that if the word 8pig10 8sow10 or 
8swine0 be uttered while the lines are  
being baited1 the line will             
certainly be lost4      #gde ,a4        
,leared1 ,morocco and the ,moors        
7,london1 #ahgf71 p4 #bgc4      #gdf    
,wickremasinghe1 in ,am ,urquell1 v4    
7#ahid7 p4 #g4      #gdg ,g4 ,f4        
,d',penha1 8,superstitions and ,customs 
in ,salsette10 ,indian                  
,antiquary1 xxviii4 7#ahii7 p4 #aad4    
#gdh ,w4 ,crooke1 ,tribes and ,castes of
 the ,north-,western ,provinces and     
,oudh1 iii4 #dca4      #gdi ,f4 ,jagor1 
8,bericht ber verschiedene ,volksstmme  
in ,vorderindien10        ,zeitschrift  

fr ,ethnologie1 xxvi4 7#ahid7 p4 #gj4   
#gej ,e4 ,thurston1 ,ethnographic ,notes
 in ,southern ,india 7,madras1 #aijf71  
p4 #cda4      #gea ,e4 ,m4 ,gordon1     
,indian ,folk ,tales 7,london1 #aijh71  
p4 #ca4      #geb ,l4 ,r4 ,p4 ,cadire1  
8,coutumes populaires de la valle du    
,ngun-,so'n10        ,bulletin de l'cole
 ,franaise d',extrme-,orient1 ii4       
7#aijb7 pp4 #ced        sq4      #gec   
,baudin1 8,le ,ftichisme10 ,missions    
,catholiques1 xvi4 7#ahhd7 p4 #bdi2     
,a4 ,b4 ,ellis1 ,the ,yoruba-speaking   
,peoples of the ,slave ,coast1 p4       
#aac4      #ged ,il ,fetha ,nagast o    
legislazione dei re1 codice             
ecclesiastico e        civile di        
,abissinia1 tradotto e annotato da      
,ignazio ,guidi 7,rome1        #ahii71  
p4 #adj4      #gee ,the reader may      
observe how closely the taboos laid upon
 mourners        resemble those laid    
upon kings4 ,from what has gone before1 
the        reason of the resemblance is 
obvious4      #gef ,panjab ,notes and   

,queries1 iii4 p4 #fa1  #bhb4      #geg 
,g4 ,f4 ,d',penha1 8,superstitions and  
,customs in ,salsette10 ,indian         
,antiquary1 xxviii4 7#ahii7 p4 #aae4    
#geh ,w4 ,gregor1 ,folk-lore of the     
,north-,east of ,scotland1 p4 #bjf4     
#gei ,this is expressly said in ,panjab 
,notes and ,queries1 iii4 p4 #bjb1      
#hdf4 ,on iron as a protective charm see
 also ,f4 ,liebrecht1 ,gervasius        
von ,tilbury1 pp4 #ii sqq42 id41 ,zur   
,volkskunde1 p4 #caa2 ,l4               
,strackerjan1 ,aberglaube und ,sagen aus
 dem ,herzogthum ,oldenburg1 i4         
pp4 #ced sq4  #bcc2 ,a4 ,wuttke1 ,der   
deutsche ,volksaberglaube1#b            
#dad sq42 ,e4 ,b4 ,tylor1 ,primitive    
,culture1#b i4 #adj2 ,w4 ,mannhardt1    
,baumkultus1 p4 #acb note4 ,many        
peoples1 especially in ,africa1         
regard the smith's craft with awe or    
fear as something uncanny and           
savouring of magic4 ,hence smiths are   
sometimes held in high honour1          
sometimes looked down upon with great   

contempt4 ,these feelings               
probably spring in large measure from   
the superstitions which        cluster  
round iron4 ,see ,r4 ,andree1           
,ethnographische ,parallelen und        
,vergleiche1 pp4 #aec-aei2 ,g4 ,mc,call 
,theal1 ,records of ,south-,eastern     
,africa1 vii4 #ddg2 ,o4 ,lenz1 ,skizzen 
aus ,west-,afrika 7,berlin1             
#ahgh71 p4 #ahd2 ,a4 ,bastian1 ,die     
deutsche ,expedition an der             
,loango-,kste1 ii4 #bag2 ,m4 ,merkel1   
,die ,masai 7,berlin1 #aijd71 pp4       
#aaj sq42 ,a4 ,c4 ,hollis1 ,the ,masai  
7,oxford1 #aije71 pp4 #ccj sq42         
id41 ,the ,nandi 7,oxford1 #aiji71 pp4  
#cf sq42 ,j4 ,spieth1 ,die              
,ewe-,stmme 7,berlin1 #aijf71 p4 #ggf2  
,e4 ,doutt1 ,magie et religion          
dans l',afrique du ,nord1 pp4 #dj sqq42 
,ph4 ,paulitschke1        ,ethnographie 
,nordost-,afrikas1 die geistige ,cultur 
der ,dankil1        ,galla und ,soml    
7,berlin1 #ahif71 p4 #cj2 id41          
,ethnographie        ,nordost-,afrikas1 

die materielle ,cultur der ,dankil1     
,galla und ,soml        7,berlin1       
#ahic71 p4 #bjb2 ,th4 ,levebvre1 ,voyage
 en ,abyssinie1 i4 p4        lxi42 ,a4  
,cecchi1 ,da ,zeila alle frontiere del  
,caffa1 i4 7,rome1        #ahhf7 p4 #de2
 ,m4 ,parkyns1 ,life in ,abyssinia#b    
7,london1 #ahfh71 pp4        #cjj sq42  
,j4 ,t4 ,bent1 ,sacred ,city of the     
,ethiopians 7,london1        #ahic71 p4 
#bab2 ,g4 ,rohlf1 8,reise durch         
,nord-,afrika10 ,petermann's            
,mittheilungen1 ,ergnzungsheft1 ,no4 #be
 7,gotha1 #ahfh71 pp4 #cj1 #ed2 ,g4     
,nachtigal1 8,die ,tibbu10 ,zeitschrift 
fr ,erdkunde zu ,berlin1 v4             
7#ahgj7 pp4 #cab sq42 id41 ,sahara und  
,sudan1 i4 #ddc sq41 ii4        #ade1   
#agh1 #cga1 iii4 #ahi1 #bcd sq4 ,the    
,kayans of ,borneo think that a         
smith is inspired by a special spirit1  
the smith's spirit1 and that            
without this inspiration he could do no 
good work4 ,see ,a4 ,w4                 
,nieuwenhuis1 ,quer durch ,borneo1 ii4  

#aih4     ,m#adh ,the use of sharp-edged
 weapons is sometimes forbidden lest    
they        should wound spirits4       
,sharp-edged weapons removed from a room
 where        there is a lying-in woman4
      #gfj ,a4 ,bastian1 ,die ,vlker des
 stlichen ,asien1 i4 7,leipsic1 #ahff7  
p4        #acf4      #gfa ,e4 ,w4       
,nelson1 8,the ,eskimo about ,bering    
,strait10 ,eighteenth ,annual           
,report of the ,bureau of ,american     
,ethnology1 part i4 7,washington1       
#ahii7 p4 #cab4 ,compare ibid4 pp4 #cae1
 #cfd2 ,w4 ,h4 ,dall1 ,alaska and       
its ,resources1 p4 #adf2 id41 in        
,american ,naturalist1 xii4 #g2         
id41 in ,the ,yukon ,territory 7,london1
 #ahih71 p4 #adf4      #gfb ,see above1 
p4 #bje4      #gfc ,a4 ,woldt1 ,captain 
,jacobsen's ,reise an der ,nordwestkste 
,americas        #ahha-ahhc 7,leipsic1  
#ahhd71 p4 #bdc4      #gfd ,w4 ,schmidt1
 ,das ,jahr und seine ,tage in ,meinung 
und ,brauch der        ,romnen          
,siebenbrgens 7,hermannstadt1 #ahff71 p4

 #dj2 ,e4 ,gerard1 ,the        ,land    
beyond the ,forest1 i4 #cab4      #gfe  
,j4 ,h4 ,gray1 ,china 7,london1 #ahgh71 
i4 #bhh4      #gff ,jo4 ,meletius       
7,maeletius1 ,menecius71 8,de religione 
et sacrificiis        veterum           
,borussorum10 in ,de ,russorum          
,muscovitarum et ,tartarorum            
religione1 sacrificiis1 nuptiarum1      
funerum ritu 7,spires1 #aehb71 p4       
#bfc2 id41 reprinted in ,scriptores     
rerum ,livonicarum1 vol4 ii4            
7,riga and ,leipsic1 #ahdh7 pp4 #cia    
sq41 and in ,mitteilungen der           
,litterarischen ,gesellschaft ,masovia1 
viii4 7,ltzen1 #aijb7 pp4 #aid          
sq4 ,compare ,chr4 ,hartknoch1 ,alt und 
neues ,preussen 7,frankfort        and  
,leipsic1 #afhd71 pp4 #ahg sq4      #gfg
 ,b4 ,f4 ,matthes1 ,bijdragen tot de    
,ethnologie van ,zuid-,celebes1 p4      
#acf4      #gfh ,tettau und ,temme1 ,die
 ,volkssagen ,ostpreussens1 ,litthauens 
und        ,westpreussens1 p4 #bhe2 ,j4 
,grimm1 ,deutsche ,mythologie1#d iii4   

#ded1        compare pp4 #dda1 #dfi2 ,j4
 ,v4 ,grohmann1 ,aberglauben und        
,gebruche aus        ,bhmen und ,mhren1 
p4 #aih1  #achg4      #gfi ,franz       
,vormann1 8,zur ,psychologie1           
,soziologie und ,geschichte der         
,monumbo-,papua1 ,deutsch-,neuginea10   
,anthropos1 v4 7#aiaj7 p4 #daj4         
#ggj ,a4 ,w4 ,nieuwenhuis1 ,in ,centraal
 ,borneo 7,leyden1 #aijj71 i4 #fa2      
id41 ,quer durch ,borneo1 i4 #fi4       
#gga ,fr4 ,stuhlmann1 ,mit ,emin ,pascha
 ins ,herz von ,afrika 7,berlin1 #ahid71
        p4 #ahd4      #ggb ,j4 ,j4 ,m4  
de ,groot1 ,the ,religious ,system of   
,china1 iii4 #ajde        7,leyden1     
#ahig74     ,m#adi ,raw meat tabooed    
because the life or spirit is in the    
blood4      #ggc ,plutarch1 ,quaest4    
,rom4 #aaj2 ,aulus ,gellius1 x4 #ae4    
#ab4 ,see above1        p4 #ac4         
#ggd ,grihya-,sutras1 translated by ,h4 
,oldenberg1 part i4 pp4 #ha1 #ada       
7,sacred ,books of the ,east1 vol4      
xxix474      #gge ,j4 ,roscoe1 8,further

 ,notes on the ,manners and ,customs of 
the        ,baganda10 ,journal of the   
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #ec4      #ggf ,j4    
,kubary1 ,die socialen ,einrichtungen   
der ,pelauer 7,berlin1 #ahhe71          
pp4 #abf sq4      #ggg ,f4 ,j4          
,wiedemann1 ,aus dem inneren und ussern 
,leben der ,ehsten 7,st4                
,petersburg1 #ahgf71 pp4 #ddh1 #dgh4    
#ggh ,james ,adair1 ,history of the     
,american ,indians 7,london1 #agge71 pp4
        #acd1 #aag4 ,the ,indians       
described by ,adair are the ,creek1     
,cherokee1        and other tribes in   
the south-east of the ,united ,states4  
#ggi ,a4 ,g4 ,morice1 8,the ,western    
,dns1 their ,manners and ,customs10     
,proceedings of the ,canadian           
,institute1 ,third ,series1 vii4        
7#ahhh-hi7 p4 #afd4      #ghj ,e4       
,petitot1 ,monographie des ,dn-,dindji  
7,paris1 #ahgf71 p4 #gf4      #gha      
,schlmann1 8,die ,malepa in ,transvaal10
 ,verhandlungen der ,berliner           

,gesellschaft fr ,anthropologie1        
,ethnologie und ,urgeschichte1 #ahid1   
p4 7#fg74      #ghb ,leviticus xvii4    
#aj-ad4 ,the ,hebrew word 77 translated 
8life0 in        the ,english version of
 verse #aa means also 8soul0 7marginal  
note in        the ,revised ,version74  
,compare ,deuteronomy xii4 #bc-be4      
#ghc ,servius on ,virgil1 ,aen4 v4 #gi2 
compare id4 on ,aen4 iii4 #fg4      #ghd
 ,j4 ,wellhausen1 ,reste arabischen     
,heidentumes 7,berlin1 #ahhg71 p4       
#bag4      #ghe ,j4 ,j4 ,m4 de ,groot1  
,religious ,system of ,china1 iv4       
#hj-hb4      #ghf ,a4 ,goudswaard1 ,de  
,papoewa's van de ,geelvinksbaai        
7,schiedam1 #ahfc71        p4 #gg4      
,m#aej ,royal blood may not be spilt on 
the ground2 hence kings and princes     
are put to death by methods which do not
 involve bloodshed4      #ghg           
,hamilton's 8,account of the ,east      
,indies10 in ,pinkerton's ,voyages and  
,travels1 viii4 #dfi4 ,compare ,w4      
,robertson ,smith1 ,religion of the     

,semites1#b i4 #cfi1 note #a4      #ghh 
,de la ,loubere1 ,du royaume de ,siam   
7,amsterdam1 #afia71 i4 #cag4      #ghi 
,pallegoix1 ,description du royaume     
,thai ou ,siam1 i4 #bga1 #cfe sq4       
#gij ,marco ,polo1 translated by ,col4  
,h4 ,yule 7,second ,edition1 #ahge71 i4 
#cce4      #gia ,col4 ,h4 ,yule on      
,marco ,polo1 l4c4      #gib ,a4        
,fytche1 ,burma1 ,past and ,present     
7,london1 #ahgh71 i4 #bag note4         
,compare ,indian ,antiquary1 xxix4      
7#aijj7 p4 #aii4      #gic ,indian      
,antiquary1 xx4 7#ahia7 p4 #di4         
#gid ,baron's 8,description of the      
,kingdom of ,tonqueen10 in ,pinkerton's 
,voyages and ,travels1 ix4 #fia4        
#gie ,t4 ,e4 ,bowdich1 ,mission from    
,cape ,coast ,castle to ,ashantee       
7,london1        #ahgc71 p4 #bjg4       
#gif ,a4 ,b4 ,ellis1 ,ewe-speaking      
,peoples of the ,slave ,coast1 p4 #bbd1 
compare p4 #hi4      #gig ,o4 ,dapper1  
,description de l',afrique 7,amsterdam1 
#afhf71 p4 #cac4      #gih ,j4 ,sibree1 

,madagascar and its ,people1 p4 #dcj4   
#gii ,j4 ,roscoe1 8,further ,notes on   
the ,manners and ,customs of the        
,baganda10 ,journal of the              
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #ej4      #hjj ,c4 ,t4
 ,wilson and ,r4 ,w4 ,felkin1 ,uganda   
and the ,egyptian ,soudan               
7,london1 #ahhb71 i4 #bjj4      #hja ,j4
 ,roscoe1 op4 cit4 p4 #fg4 ,there is an 
,arab legend of a king who        was   
slain by opening the veins of his arms  
and letting the blood        drain into 
a bowl2 not a drop might fall on the    
ground1 otherwise        there would be 
blood revenge for it4 ,robertson ,smith 
conjectured        that the legend was  
based on an old form of sacrifice       
regularly        applied to captive     
chiefs 7,religion of the ,semites1#b p4 
#cfi note1        compare p4 #dah note74
      #hjb ,rev4 ,e4 ,gottschling1 8,the
 ,bawenda10 ,journal of the             
,anthropological        ,institute1     
xxxv4 7#aije7 p4 #cff4     ,m#aea       

,reluctance to shed any human blood on  
the ground4 ,reluctance to        allow 
human blood to fall on the ground4      
#hjc ,marco ,polo1 i4 #cii1 ,yule's     
translation1 ,second ,edition4      #hjd
 ,sir ,walter ,scott1 note #b to        
,peveril of the ,peak1 ch4 v4      #hje 
,charlotte ,latham1 8,some ,west ,sussex
 ,superstitions10 ,folk-lore            
,record1 i4 7#ahgh7 p4 #ag4      #hjf   
,native ,tribes of ,south ,australia1 p4
 #bcj2 ,e4 ,j4 ,eyre1 ,journals of      
,expeditions of ,discovery into ,central
 ,australia1 ii4 #cce2 ,r4 ,brough      
,smyth1 ,aborigines of ,victoria1 i4 #ge
 note4      #hjg ,d4 ,collins1 ,account 
of the ,english ,colony of ,new ,south  
,wales        7,london1 #agih71 p4 #ehj4
      #hjh ,native ,tribes of ,south    
,australia1 pp4 #bbd sq42 ,g4 ,f4       
,angas1        ,savage ,life and ,scenes
 in ,australia and ,new ,zealand        
7,london1        #ahdg71 i4 #aaj sq4    
#hji ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 i4 p4 #bef4      #haj  

,edmund ,spenser1 ,view of the ,state of
 ,ireland1 p4 #aja 7reprinted in        
,h4 ,morley's ,ireland under ,elizabeth 
and ,james the ,first1 ,london1         
#ahij74      #haa 8,futuna1 or ,horne   
,island and its ,people10 ,journal of   
the ,polynesian        ,society1 vol4 i4
 ,no4 #a 7,april #ahib71 p4 #dc4        
#hab ,max ,radiguet1 ,les ,derniers     
,sauvages 7,paris1 #ahhb71 p4 #age4     
#hac ,b4 ,f4 ,matthes1 ,bijdragen tot de
 ,ethnologie van ,zuid-,celebes1 p4     
#ec4      #had ,fr4 ,stuhlmann1 ,mit    
,emin ,pascha ins ,herz von ,afrika1 p4 
#gie4      #hae ,miss ,mary ,h4         
,kingsley1 ,travels in ,west ,africa1   
pp4 #ddj1 #ddg4      #haf ,a4 ,kropf1   
8,die religisen ,anschauungen der       
,kaffern10 ,verhandlungen        der    
,berliner ,gesellschaft fr              
,anthropologie1 ,ethnologie und         
,urgeschichte1 #ahhh1 p4 7#df74         
#hag ,r4 ,h4 ,nassau1 ,fetichism in     
,west ,africa 7,london1 #aijd71 p4 #hc4 
#hah ,le ,r4 ,p4 ,guis1 8,les ,nepu ou  

,sorciers10 ,missions ,catholiques1     
xxxvi4 7#aijd7 p4 #cgj4 ,see also ,the  
,magic ,art and the ,evolution of       
,kings1 vol4 i4 p4 #bje4      #hai ,a4  
van ,gennep1 ,tabou et totmisme         
,madagascar1 p4 #cch1 quoting ,j4       
,sibree1 8,remarkable ,ceremonial at the
 ,decease and ,burial of a              
,betsileo ,prince10 ,antananarivo       
,annual1 ,no4 xxii4 7#ahih7 pp4 #aie    
sq4      #hbj ,brun-,rollet1 ,le ,nil   
,blanc et le ,soudan 7,paris1 #ahee71   
pp4 #bci        sq4     ,m#aeb          
,unwillingness to shed the blood of     
animals4      #hba ,dudley ,kidd1 ,the  
,essential ,kafir1 p4 #afi4      #hbb   
,lieut4 ,emery1 in ,journal of the ,r4  
,geographical ,society1 iii4 #bhb4      
#hbc ,ch4 ,andersson1 ,lake ,ngami      
7,london1 #ahef71 p4 #bbd4      #hbd    
,ch4 ,new1 ,life1 ,wanderings1 and      
,labours in ,eastern ,africa1 p4 #abd2  
,francis ,galton1 8,domestication of    
,animals10 ,transactions of the         
,ethnological ,society of ,london1      

,n4,s41 iii4 7#ahfe7 p4 #ace4 ,on the   
original sanctity of domestic animals   
see1 above all1 ,w4 ,robertson          
,smith1 ,the ,religion of the           
,semites1#b pp4 #bhj sqq41 #bie sqq4    
#hbe ,j4 ,spieth1 ,die ,ewe-,stmme1 p4  
#gif4      #hbf ,l4 ,linton ,palmer1 8,a
 ,visit to ,easter ,island10 ,journal of
 the ,r4        ,geographical ,society1 
xl4 7#ahgj7 p4 #aga4      #hbg ,r4 ,h4  
,codrington1 ,the ,melanesians1 p4 #abi4
      #hbh ,strabo1 xv4 #a4 #ed1 p4     
#gaj4     ,m#aec ,anything on which a   
,maori chief's blood falls becomes      
sacred to him4      #hbi ,r4 ,taylor1   
,te ,ika a ,maui1 or ,new ,zealand and  
its ,inhabitants1#b pp4        #aid sq4 
,m#aed ,the prohibition to pass under a 
trellised vine is probably based on     
the idea that the juice of the grape is 
the blood or spirit of the        vine4 
,this notion is confirmed by the        
intoxicating or inspiring        effect 
of wine4      #hcj ,plutarch1 ,quaest4  
,rom4 #aab2 ,aulus ,gellius1 x4 #ae4    

#ac4 ,see above1        p4 #ad4         
#hca ,the ,magic ,art and the ,evolution
 of ,kings1 vol4 ii4 pp4 #ah1 #bj4      
#hcb ,compare ,w4 ,robertson ,smith1    
,religion of the ,semites1#b p4 #bcj4   
#hcc 8,dialis cotidie feriatus est10    
,aulus ,gellius1 x4 #ae4 #af4     ,m#aee
 ,wine treated as blood1 and            
intoxication as inspiration4      #hcd  
,plutarch1 ,isis et ,osiris1 #f4 ,a myth
 apparently akin to this has        been
 preserved in some native ,egyptian     
writings4 ,see ,ad4 ,erman1             
gypten und gyptisches ,leben im         
,altertum1 p4 #cfd4 ,wine might not     
be taken into the temple at ,heliopolis 
7,plutarch1 ,isis et ,osiris1           
#f74 ,it was apparently forbidden to    
enter the temple at ,delos after        
drinking wine 7,dittenberger1 ,sylloge  
,inscriptionum ,graecarum1#b ,no4       
#efd74 ,when wine was offered to the    
,good ,goddess at ,rome it was not      
called wine but milk 7,macrobius1       
,saturn1 i4 #ab4 #e2 ,plutarch1         

,quaest4 ,rom4 #bj74 ,it was a rule of  
,roman religion that wine might         
not be poured out in libations to the   
gods which had been made        either  
from grapes trodden with bleeding feet  
or from the clusters        of a vine   
beside which a human body had hung in a 
noose 7,pliny1        ,nat4 ,hist4 xiv4 
#aai74 ,this rule shews that wine was   
supposed to be        defiled by blood  
or death4      #hce ,bernardino de      
,sahagun1 ,histoire gnrale des choses de
 la        ,nouvelle-,espagne1 traduite 
par ,jourdanet et ,simon 7,paris1       
#ahhj71        pp4 #df sq4 ,the native  
,mexican wine 7pulque7 is made from the 
sap        of the great ,american aloe4 
,see the note of the ,french translators
        of ,sahagun1 op4 cit4 pp4 #heh  
sqq42 ,e4 ,j4 ,payne1 ,history of the   
,new ,world called ,america1 i4 #cgd    
sqq4 ,the ,chiquites ,indians of        
,paraguay believed that the spirit of   
chica1 or beer made from        maize1  
could punish with sickness the person   

who was so irreverent        or careless
 as to upset a vessel of the liquor4    
,see ,charlevoix1        ,histoire du   
,paraguay 7,paris1 #agef71 ii4 #bcd4    
#hcf ,see ,the ,magic ,art and the      
,evolution of ,kings1 vol4 i4 pp4 #cha  
sqq4      #hcg ,op4 cit4 vol4 i4 pp4    
#chd sq4     ,m#aef ,fear of passing    
under women's blood4      #hch ,e4 ,m4  
,curr1 ,the ,australian ,race           
7,melbourne and ,london1 #ahhg71 iii4   
#agi4      #hci ,h4 ,b4 ,guppy1 ,the    
,solomon ,islands and their ,natives    
7,london1 #ahhg71        p4 #da4        
#hdj ,e4 ,b4 ,cross1 8,on the ,karens10 
,journal of the ,american ,oriental     
,society1 iv4 7#ahed7 p4 #cab4      #hda
 ,a4 ,bastian1 ,die ,vlker des stlichen 
,asien1 iii4 #bcj4     ,m#aeg           
,disastrous effect of women's blood on  
men4      #hdb ,for the reason1 see ,e4 
,shortland1 ,traditions and             
,superstitions of        the ,new       
,zealanders1 pp4 #aab sq41 #bib2 ,e4    
,tregear1 8,the ,maoris of        ,new  

,zealand10 ,journal of the              
,anthropological ,institute1 xix4       
7#ahij7 p4 #aah4      #hdc ,f4 ,j4      
,gillen1 in ,report of the ,horn        
,scientific ,expedition to              
,central ,australia1 pt4 iv4 p4 #ahb4   
#hdd ,native ,tribes of ,south          
,australia1 p4 #ahf4      #hde ,mrs4    
,james ,smith1 ,the ,booandik ,tribe1 p4
 #e4      #hdf ,j4 ,g4 ,f4 ,riedel1 ,de 
sluik- en kroesharige rassen tusschen   
,selebes        en ,papua1 p4 #dej4     
#hdg ,j4 ,g4 ,f4 ,riedel1 op4 cit4 p4   
#aci1 compare p4 #bji4      #hdh ,f4 ,j4
 ,wiedemann1 ,aus dem innern und ussern 
,leben der ,ehsten1 p4        #dge4     
#hdi ,miss ,mary ,h4 ,kingsley1 ,travels
 in ,west ,africa1 p4 #ddg4 ,conversely 
among the central ,australian tribes    
women are never allowed to              
witness the drawing of blood from men1  
which is often done for        purposes 
of decoration2 and when a quarrel has   
taken place and men's        blood has  
been spilt in the presence of women1 it 

is usual for the        man whose blood 
has been shed to perform a ceremony     
connected with        his own or his    
father or mother's totem4 ,see ,spencer 
and ,gillen1        ,native ,tribes of  
,central ,australia1 p4 #dfc4     ,m#aeh
 ,the head sacred because a spirit      
resides in it4      #hej ,a4 ,b4 ,ellis1
 ,the ,yoruba-speaking ,peoples of the  
,slave ,coast1 pp4        #abe sq4      
#hea ,e4 ,b4 ,cross1 8,on the ,karens10 
,journal of the ,american ,oriental     
,society1 iv4 7#ahed7 pp4 #caa sq4      
#heb ,a4 ,bastian1 ,die ,vlker des      
stlichen ,asien1 ii4 #bef1 iii4 #ga1    
#bcj1        #bce sq4 ,the spirit is    
called kwun by ,e4 ,young 7,the ,kingdom
 of        the ,yellow ,robe1 pp4 #ge   
sqq474 ,see below1 pp4 #bff sq4         
#hec ,herodotus1 ix4 #aaj4 ,this passage
 was pointed out to me by the late      
,mr4 ,e4 ,s4 ,shuckburgh of ,emmanuel   
,college1 ,cambridge4      #hed         
,plutarch1 ,quaestiones ,romanae1 #ajj4 
,plutarch's words 7             7 leave 

room to hope        that the ladies did 
not strictly confine their ablutions to 
one day        in the year4      #hee   
,p4 ,j4 de ,arriaga1 ,extirpacin de la  
,idolatria del ,piru 7,lima1            
#afba71 pp4 #bh1 #bi4     ,m#aei        
,objection to have any one overhead4    
#hef ,a4 ,bastian1 op4 cit4 ii4 #aej2   
,sangermano1 ,description of the        
,burmese ,empire 7,rangoon1 #ahhe71 p4  
#aca2 ,c4 ,f4 ,s4 ,forbes1 ,british     
,burma1 p4 #ccd2 ,shway ,yoe1 ,the      
,burman 7,london1 #ahhb71 i4 #ia4       
#heg ,e4 ,young1 ,the ,kingdom of the   
,yellow ,robe 7,westminster1 #ahih71 p4 
#aca4      #heh ,j4 ,moura1 ,le ,royaume
 du ,cambodge1 i4 #agh1 #chh4      #hei 
,duarte ,barbosa1 ,description of the   
,coasts of ,east ,africa and            
,malabar in the beginning of the        
,sixteenth ,century 7,hakluyt ,society1 
#ahff71 p4 #aig4      #hfj ,this ,i     
learned in conversation with ,messrs4   
,roscoe and ,miller1        missionaries
 to ,uganda4 ,the system of totemism    

exists in full force        in ,uganda4 
,no man will eat his totem animal or    
marry a woman of his        own totem   
clan4 ,among the totems of the clans are
 the lion1 leopard1        elephant1    
antelope1 mushroom1 buffalo1 sheep1     
grasshopper1        crocodile1 otter1   
beaver1 and lizard4 ,see ,totemism and  
,exogamy1        ii4 #dgb sqq4          
,m#afj ,sanctity of the head1 especially
 of a chief's head1 in ,polynesia and   
elsewhere4      #hfa ,david ,porter1    
,journal of a ,cruise made to the       
,pacific ,ocean in the        ,u4,s4    
,frigate 8,essex0 7,new ,york1 #ahbb71  
ii4 #fe4      #hfb ,vincendon-,dumoulin 
et ,c4 ,desgraz les ,marquises 7,paris1 
#ahdc71 p4        #bfb4      #hfc ,le   
,p4 ,matthias ,g----1 ,lettres sur les  
les ,marquises 7,paris1 #ahdc71         
p4 #ej4      #hfd ,g4 ,h4 von           
,langsdorff1 ,reise um die ,welt        
7,london1 #ahab71 i4 #aae        sq4    
#hfe ,max ,radiguet1 ,les ,derniers     
,sauvages 7,paris1 #ahhb71 p4 #aef4     

#hff ,capt4 ,james ,cook1 ,voyages1 v4  
#dbg 7,london1 #ahji74      #hfg ,jules 
,remy1 ,ka ,mooolelo ,hawaii1 ,histoire 
de l',archipel ,havaiien        7,paris 
and ,leipsic1 #ahfb71 p4 #aei4      #hfh
 ,w4 ,ellis1 ,polynesian ,researches#b  
7,london1 #ahcb-cf71 iii4 #ajb4         
#hfi ,james ,wilson1 ,a ,missionary     
,voyage to the ,southern ,pacific ,ocean
        7,london1 #agii71 pp4 #ced sq4  
#hgj ,w4 ,colenso1 8,the ,maori ,races  
of ,new ,zealand10 p4 #dc1 in           
,transactions and ,proceedings of the   
,new ,zealand ,institute1 #ahfh1        
vol4 i4 7separately paged74      #hga   
,r4 ,taylor1 ,to ,ika a ,maui1 or ,new  
,zealand and its ,inhabitants1#b p4     
#afe4 ,we have seen that under certain  
special circumstances common            
persons also are temporarily forbidden  
to touch their heads with        their  
hands4 ,see above1 pp4 #adf1 #aef1 #aeh1
 #afj1 #ahc4      #hgb ,r4 ,taylor1 l4c4
      #hgc ,e4 ,shortland1 ,the         
,southern ,districts of ,new ,zealand   

7,london1        #ahea71 p4 #bic2 id41  
,traditions and ,superstitions of the   
,new        ,zealanders1 pp4 #ajg sq4   
#hgd ,j4 ,dumont ,d',urville1 ,voyage   
autour du monde et  la recherche de ,la 
,prouse1 excut sous son commandement sur
 la corvette        8,austrolabe03      
histoire du voyage1 ii4 #ecd4      #hge 
,r4 ,a4 ,cruise1 ,journal of a ,ten     
,months' ,residence in ,new ,zealand    
7,london1 #ahbc71 p4 #ahg2 ,j4 ,dumont  
,d',urville1 op4 cit4 ii4 #ecc2 ,e4     
,shortland1 ,the ,southern ,districts of
 ,new ,zealand1 p4 #cj4      #hgf       
,herodotus1 i4 #ahg4      #hgg ,h4      
,france1 8,customs of the ,awuna        
,tribes10 ,journal of the ,african      
,society1 ,no4 #ag 7,october1 #aije71 p4
 #ci4     ,m#afa ,when the head is      
sacred1 the cutting of the hair becomes 
a difficult        and dangerous        
operation4 ,the hair of kings1 priests1 
chiefs1        sorcerers1 and other     
tabooed persons is sometimes kept       
unshorn4 ,hair        kept unshorn on   

various occasions1 such as a wife's     
pregnancy1 a        journey1 and war4   
#hgh ,agathias1 ,hist4 i4 #c2 ,j4       
,grimm1 ,deutsche ,rechtsalterthmer1#c  
pp4        #bci sqq4 ,compare ,f4       
,kauffmann1 ,balder 7,strasburg1 #aijb71
 pp4 #bji        sq4 ,the story of the  
,phrygian king ,midas1 who concealed the
 ears        of an ass under his long   
hair 7,aristophanes1 ,plutus1 #bhg2     
,ovid1        ,metam4 xi4 #adf-aic7 may 
perhaps be a distorted reminiscence of a
        similar custom in ,phrygia4     
,parallels to the story are recorded in 
modern ,greece1 ,ireland1 ,brittany1    
,servia1 ,india1 and among the          
,mongols4 ,see ,b4 ,schmidt1            
,griechische ,mrchen1 ,sagen und        
,volkslieder1 pp4 #gj sq41 #bbd sq42    
,grimm's ,household ,tales1        ii4  
#dih1 trans4 by ,m4 ,hunt2 ,patrick     
,kennedy1 ,legendary ,fictions of       
the ,irish ,celts1 pp4 #bdh sqq4 7ed4   
#ahff72 ,a4 de ,nore1 ,coutumes1        
mythes1 et traditions des provinces de  

la ,france1 pp4 #bai sq42 ,w4        ,s4
 ,karadschitsch1 ,volksmrchen der       
,serben1 ,no4 #ci1 pp4 #bbe sqq42       
,north ,indian ,notes and ,queries1 iii4
 p4 #ajd1  #bah2 ,b4 ,jlg1              
,mongolische ,mrchen-,sammlung1 ,no4    
#bb1 pp4 #ahb sqq42 ,sagas from         
the ,far ,east1 ,no4 #ba1 pp4 #bjf sqq4 
#hgi ,gregory of ,tours1 ,histoire      
ecclsiastique des ,francs1 iii4 #ah1    
compare vi4 #bd 7,guizot's translation74
      #hhj ,dr4 ,hahl1 8,mitteilungen   
ber ,sitten und rechtliche ,verhltnisse 
auf        ,ponape10 ,ethnologisches    
,notizblatt1 ii4 ,heft #b 7,berlin1     
#aija71 p4        #f4      #hha         
,manuscrit ,ramirez1 ,histoire de       
l'origine des ,indiens qui habitent     
la ,nouvelle ,espagne 7,paris1 #aijc71  
p4 #aga2 ,j4 de ,acosta1 ,natural       
and ,moral ,history of the ,indies1 ii4 
#cfe 7,hakluyt ,society72 ,a4 de        
,herrera1 ,general ,history of the vast 
,continent and ,islands of              
,america1 iii4 #baf 7,stevens's         

translation74 ,the author of the        
,manuscrit ,ramirez speaks as if the    
rule applied only to the        priests 
of the god ,tezcatlipoca4      #hhb ,g4 
,m4 ,dawson1 8,on the ,haida ,indians of
 ,queen ,charlotte ,islands10 in        
,geological ,survey of ,canada1 ,report 
of ,progress for #ahgh-gi1 p4           
#abc ,b4      #hhc ,j4 ,spieth1 ,die    
,ewe-,stmme1 p4 #bbi4      #hhd         
,missions ,catholiques1 xxv4 7#ahic7 p4 
#bff4      #hhe ,m4 ,merker1 ,die ,masai
 7,berlin1 #aijd71 pp4 #ba1 #bb1 #adc4  
#hhf ,a4 ,w4 ,nieuwenhuis1 ,quer durch  
,borneo1 i4 #fh4      #hhg ,satapatha   
,brahmana1 translated by ,j4 ,eggeling1 
part iii4 pp4 #abf1        #abh1 with   
the translator's note on p4 #abf        
7,sacred ,books of the        ,east1    
vol4 xli474      #hhh ,p4 ,n4 ,wilken1  
8,bijdragen tot de kennis van de zeden  
en gewoonten der        ,alfoeren in de 
,minahassa10 ,mededeelingen van wege het
 ,nederlandsche                         
,zendelinggenootschap1 vii4 7#ahfc7 p4  

#abf4      #hhi ,r4 ,p4 ,ashe1 ,two     
,kings of ,uganda 7,london1 #ahhi71 p4  
#aji4      #hij ,fr4 ,boas1 in ,tenth   
,report on the ,north-,western ,tribes  
of ,canada1        p4 #de 7separate     
reprint from the ,report of the ,british
 ,association        for #ahie74        
#hia ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en 
kroesharige rassen tusschen ,selebes    
en ,papua1 p4 #acg4      #hib ,j4 ,g4   
,f4 ,riedel1 op4 cit4 pp4 #bib sq4      
#hic ,w4 ,w4 ,skeat1 ,malay ,magic1 p4  
#dd4      #hid ,diodorus ,siculus1 i4   
#ah4      #hie ,w4 ,robertson ,smith1   
,kinship and ,marriage in ,early ,arabia
        7,cambridge1 #ahhe71 pp4 #aeb   
sq4      #hif ,homer1 ,iliad1 xxiii4    
#ada sqq4 ,this ,homeric passage has    
been        imitated by ,valerius       
,flaccus 7,argonaut4 i4 #cgh74 ,the     
,greeks often        dedicated a lock of
 their hair to rivers4 ,see ,aeschylus1 
,choephori1 #e sq42 ,philostratus1      
,heroica1 xiii4 #d2 ,pausanias1         
i4 #cg4 #c1 viii4 #bj4 #c1 viii4 #da4   

#c4 ,the lock might be at the side or   
the back of the head or over the brow2  
it received a special name              
7,pollux1 ii4 #cj74      #hig ,s4 ,w4   
,tromp1 8,een ,dajaksch ,feest10        
,bijdragen tot de ,taal- ,land- en      
,volkenkunde van ,nederlandsch-,indi1   
xxxix4 7#ahij7 p4 #ch4      #hih ,t4    
,arbousset et ,f4 ,daumas1 ,relation    
d'un voyage d'exploration1 p4           
#efe4     ,m#afb ,hair unshorn during a 
vow4 ,the nails of infants should not be
 pared4        ,child's hair left       
unshorn as a refuge for its soul4       
#hii ,d4 ,porter1 ,journal of a ,cruise 
made to the ,pacific ,ocean1 ii4 #abj4  
#ijj ,tacitus1 ,germania1 #ca4 ,vows of 
the same sort were occasionally         
made by the ,romans 7,suetonius1        
,julius1 #fg2 ,tacitus1 ,hist4 iv4      
#fa74      #ija ,paulus ,diaconus1      
,hist4 ,langobard4 iii4 #g2 ,gregory of 
,tours1        ,histoire ecclsiastique  
des ,francs1 v4 #ae1 vol4 i4 p4 #bfh    
7,guizot's translation1 ,nouvelle       

,edition1 ,paris1 #ahgd74      #ijb ,w4 
,ellis1 ,polynesian ,researches1#b iv4  
#chg4      #ijc ,numbers vi4 #e4        
#ijd ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1  
etc41 im ,voigtlande1 p4 #dbd2 ,w4      
,henderson1 ,folk-lore of the ,northern 
,counties1 pp4 #af sq42 ,f4             
,panzer1 ,beitrag zur deutschen         
,mythologie1 i4 p4 #beh1  #bc2 ,i4 ,v4  
,zingerle1 ,sitten1 ,bruche und         
,meinungen des ,tiroler ,volkes1#b      
#df1 #gb2 ,j4 ,w4 ,wolf1 ,beitrge zur   
deutschen ,mythologie1 i4 p4 #bjh1      
#de1 p4 #bji  #ec2 ,o4 ,knoop1          
,volkssagen1 ,erzhlungen1 etc41 aus     
dem stlichen ,hinterpommern1 p4 #aeg1   
#bc2 ,e4 ,veckenstedt1        ,wendische
 ,sagen1 ,mrchen und aberglubische      
,gebruche1 p4 #dde2 ,j4                 
,haltrich1 ,zur ,volkskunde der         
,siebenbrger ,sachsen1 p4 #cac2 ,e4     
,krause1 8,aberglubische ,kuren und     
sonstiger ,aberglaube in ,berlin10      
,zeitschrift fr ,ethnologie1 xv4 7#ahhc7
 p4 #hd4      #ije ,panjab ,notes and   

,queries1 ii4 p4 #bje1  #ajib4      #ijf
 ,g4 ,gibbs1 8,notes on the ,tinneh or  
,chepewyan ,indians of ,british and     
,russian ,america10 in ,annual ,report  
of the ,smithsonian ,institution1       
#ahff1 p4 #cje2 ,w4 ,dall1 ,alaska and  
its ,resources1 p4 #bjb4 ,the           
reason alleged by the ,indians is that  
if the girls' nails were cut            
sooner the girls would be lazy and      
unable to embroider in porcupine        
quill-work4 ,but this is probably a late
 invention like the reasons             
assigned in ,europe for the similar     
custom1 of which the commonest is       
that the child would become a thief if  
its nails were cut4      #ijg ,j4       
,roscoe1 8,further ,notes on the        
,manners and ,customs of the            
,baganda10 ,journal of the              
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #cj4      #ijh ,lieut4
 ,herold1 8,religise ,anschauungen und  
,gebruche der deutschen                 
,ewe-,neger10 ,mittheilungen aus den    

,deutschen ,schutzgebieten1 v4 #adh     
sq4      #iji ,s4 ,j4 ,curtiss1         
,primitive ,semitic ,religion ,to-day   
7,chicago1 etc41        #aijb71 p4#aec4 
#iaj ,a4 ,c4 ,kruyt1 8,het koppensnellen
 der ,toradja's10 ,verslagen en         
,mededeelingen der konink4 ,akademie van
 ,wetenschapen1 ,afdeeling              
,letterkunde1 iv4 ,reeks1 iii4 #aih n#b 
7,amsterdam1 #ahii74      #iaa ,r4      
,rmer1 8,bijdrage tot de ,geneeskunst   
der ,karo-,batak's10        ,tijdschrift
 voor ,indische ,taal- ,land- en        
,volkenkunde1 i4 7#aijh7 p4        #baf4
      #iab ,o4 ,knoop1 ,volkssagen1     
,erzhlungen1 etc41 aus dem stlichen     
,hinterpommern 7,posen1 #ahhe71 p4 #aeg1
  #bc4      #iac ,j4 ,w4 ,wolf1 ,beitrge
 zur deutschen ,mythologie1 i4 p4 #bji1 
#eg4     ,m#afc ,solemn ceremonies      
observed at hair-cutting4      #iad     
,rev4 ,lorimer ,fison1 in a letter to   
the author1 dated ,august #bf1          
#ahih4      #iae ,from the report of a  
lecture delivered in ,melbourne1        

,december #i1        #ahih1 by the ,rev4
 ,h4 ,worrall1 of ,fiji1 missionary4    
,the newspaper        cutting from which
 the above extract is quoted was sent to
 me by the        ,rev4 ,lorimer ,fison 
in a letter1 dated ,melbourne1 ,january 
#i1 #ahii4        ,mr4 ,fison omitted to
 give the name and date of the          
newspaper4      #iaf ,r4 ,taylor1 ,te   
,ika a ,maui1 or ,new ,zealand and its  
,inhabitants#b        7,london1 #ahgj71 
pp4 #bjf sqq4      #iag ,richard ,a4    
,cruise1 ,journal of a ,ten ,months'    
,residence in ,new        ,zealand      
7,london1 #ahbc71 pp4 #bhc sq4 ,compare 
,j4 ,dumont ,d',urville1        ,voyage 
autour du monde et  la recherche de ,la 
,prouse3 histoire du        voyage      
7,paris1 #ahcb71 ii4 #ecc4      #iah ,e4
 ,shortland1 ,traditions and            
,superstitions of the ,new ,zealanders1 
pp4 #ajh sqq42 ,r4 ,taylor1 l4c4        
#iai ,g4 ,f4 ,angas1 ,savage ,life and  
,scenes in ,australia and ,new ,zealand 
7,london1 #ahdg71 ii4 #ij sq4      #ibj 

,j4 ,moura1 ,le ,royaume du ,cambodge1  
i4 #bbf sq4      #iba ,see above1 p4 #c4
     ,m#afd ,ceremonies at cutting the  
hair of ,siamese children4      #ibb    
,see above1 p4 #beb4      #ibc ,e4      
,young1 ,the ,kingdom of the ,yellow    
,robe 7,westminster1 #ahih71 pp4        
#fd sq41 #fg-hd4 ,i have abridged the   
account of the ceremonies by            
omitting some details4 ,for an account  
of the ceremonies observed at           
cutting the hair of a young ,siamese    
prince1 at the age of thirteen        or
 fourteen1 see ,mgr4 ,bruguire1 in      
,annales de l',association de la        
,propagation de la ,foi1 v4 7#ahca7 pp4 
#aig sq4     ,m#afe ,belief that people 
may be bewitched through the clippings  
of their        hair1 the parings of    
their nails1 and other severed parts of 
their        persons4      #ibd ,the    
aboriginal tribes of ,central ,australia
 form an exception to this        rule2 
for among them no attempt is made to    
injure a person by        performing    

magical ceremonies over his shorn hair4 
,see ,spencer and        ,gillen1       
,northern ,tribes of ,central           
,australia1 p4 #dgh4      #ibe ,see ,the
 ,magic ,art and the ,evolution of      
,kings1 vol4 i4 pp4 #eb-ed1        #agd 
sqq4      #ibf ,c4 ,martin1 8ber die    
,eingeborenen von ,chiloe10 ,zeitschrift
 fr        ,ethnologie1 ix4 7#ahgg7 p4  
#agg4      #ibg ,vincendon-,dumoulin et 
,c4 ,desgraz1 les ,marquises 7,paris1   
#ahdc71        pp4 #bdg sq4      #ibh   
,d4 ,porter1 ,journal of a ,cruise made 
to the ,pacific ,ocean#b 7,new          
,york1 #ahhb71 ii4 #ahh4      #ibi ,r4  
,taylor1 ,te ,ika a ,maui1 or ,new      
,zealand and its ,inhabitants1#b pp4    
#bjc sq42 ,a4 ,s4 ,thomson1 ,the ,story 
of ,new ,zealand 7,london1 #ahei71      
i4 #aaf sq4      #icj ,r4 ,brough       
,smyth1 ,aborigines of ,victoria1 i4    
#dfh sq4      #ica ,j4 ,dawson1         
,australian ,aborigines1 p4 #cf4        
#icb ,a4 ,w4 ,howitt1 8,on ,australian  
,medicine-men10 ,journal of the         

,anthropological ,institute1 xvi4       
7#ahhg7 p4 #bg4 ,compare id41           
,native ,tribes of ,south-,east         
,australia1 pp4 #cfj sq4      #icc ,e4  
,palmer1 8,notes on some ,australian    
,tribes10 ,journal of the               
,anthropological ,institute1 xiii4      
7#ahhd7 p4 #bic4      #icd ,lucian1     
,dial4 meretr4 iv4 #d sq4      #ice     
,apuleius1 ,metamorph4 iii4 #af sqq4    
,for more evidence of the same          
sort1 see ,th4 ,williams1 ,fiji and the 
,fijians1#b i4 #bdh2 ,james             
,bonwick1 ,daily ,life of the           
,tasmanians1 p4 #agh2 ,james ,chalmers1 
,pioneering in ,new ,guinea1 p4 #ahg2   
,j4 ,s4 ,polack1 ,manners and           
,customs of the ,new ,zealanders1 i4    
#bhb2 ,a4 ,bastian1 ,die ,vlker des     
stlichen ,asien1 iii4 #bgj2 ,g4 ,h4 von 
,langsdorff1 ,reise um die        ,welt1
 i4 #acd sq42 ,w4 ,ellis1 ,polynesian   
,researches1#b i4 #cfd2 ,a4        ,b4  
,ellis1 ,ewe-speaking peoples of the    
,slave ,coast1 p4 #ii2 ,r4 ,h4          

,codrington1 ,the ,melanesians1 p4 #bjc2
 ,k4 von den ,steinen1 ,unter        den
 ,naturvlkern ,zentral-,brasiliens1 p4  
#cdc2 ,miss ,mary ,h4 ,kingsley1        
,travels in ,west ,africa1 p4 #ddg2 ,i4 
,v4 ,zingerle1 ,sitten1 ,bruche         
und ,meinungen des ,tiroler ,volkes1#b  
#agh2 ,r4 ,andree1                      
,ethnographische ,parallelen und        
,vergleiche1 ,neue ,folge1 pp4 #ab      
sqq42 ,e4 ,s4 ,hartland1 ,legend of     
,perseus1 ii4 #fd-gd1 #acb-aci4         
,m#aff ,clipped hair may cause headache4
      #icf ,r4 ,f4 ,kaindl1 8,neue      
,beitrge zur ,ethnologie und            
,volkeskunde der        ,huzulen10      
,globus1 lxix4 7#ahif7 p4 #id4      #icg
 ,e4 ,meier1 ,deutsche ,sagen1 ,sitten  
und ,gebruche aus ,schwaben1 p4         
#eji2 ,a4 ,birlinger1 ,volksthmliches   
aus ,schwaben1 i4 #dic2 ,f4             
,panzer1 ,beitrag zur deutschen         
,mythologie1 i4 #beh2 ,j4 ,a4 ,e4       
,khler1        ,volksbrauch1 etc41 im   
,voigtlande1 p4 #dbe2 ,a4 ,witzschel1   

,sagen1        ,sitten und ,gebruche aus
 ,thringen1 p4 #bhb2 ,i4 ,v4 ,zingerle1 
op4        cit4  #ahj2 ,j4 ,w4 ,wolf1   
,beitrge zur deutschen ,mythologie1 i4  
p4        #bbd1  #bgc4 ,a similar belief
 prevails among the gypsies of ,eastern 
,europe 7,h4 von ,wlislocki1            
,volksglaube und religiser ,brauch der  
,zigeuner1 p4 #ha74      #ich ,i4 ,v4   
,zingerle1 op4 cit4  #aha4      #ici    
,charlotte ,latham1 8,some ,west ,sussex
 ,superstitions10 ,folk-lore            
,record1 i4 7#ahgh7 p4 #dj4      #idj   
,j4 ,g4 ,campbell1 ,superstitions of the
 ,highlands and ,islands of             
,scotland 7,glasgow1 #aijj71 p4 #bcg4   
#ida ,w4 ,h4 ,r4 ,rivers1 ,the ,todas   
7,london1 #aijf71 pp4 #bfh sq4          
,m#afg ,cut hair may cause rain1 hail1  
thunder and lightning4 ,magical uses    
of cut hair4      #idb ,i4 ,v4          
,zingerle1 op4 cit4  #agf1 #agi4        
#idc ,a4 ,krause1 ,die                  
,tlinkit-,indianer 7,jena1 #ahhe71 p4   
#cjj4      #idd ,petronius1 ,sat4 #ajd4 

#ide ,j4 ,g4 ,campbell1 op4 cit4 pp4    
#bcf sq4      #idf ,a4 ,bastian1 ,die   
deutsche ,expedition an der             
,loango-,kste1 i4 #bca        sq42 id41 
,ein ,besuch in ,san ,salvador1 pp4 #aag
 sq4      #idg ,p4 ,b4 du ,chaillu1     
,explorations and ,adventures in        
,equatorial ,africa        7,london1    
#ahfa71 pp4 #dbf sq4      #idh ,o4      
,baumann1 ,usambara und seine           
,nachbargebiete 7,berlin1 #ahia71 p4    
#ada4      #idi ,a4 ,junod1 ,les        
,ba-,ronga 7,neuchtel1 #ahih71 pp4      
#cih-djj4      #iej ,w4 ,stanbridge1    
8,on the ,aborigines of ,victoria10     
,transactions of the                    
,ethnological ,society of ,london1      
,n4,s41 i4 7#ahfa7 p4 #cjj4     ,m#afh  
,cut hair and nails may be used as      
hostages for good behaviour of the      
persons from whose bodies they have been
 taken4      #iea ,a4 ,c4 ,hollis1 ,the 
,nandi 7,oxford1 #aiji71 pp4 #cj1 #gd   
sq4      #ieb ,le ,p4 ,a4 ,jaussen1     
,coutumes des ,arabes au pays de ,moab  

7,paris1        #aijh71 pp4 #id sq4     
#iec #b ,samuel1 x4 #d4      #ied #b    
,samuel1 x41 xii4 #bf-ca4      #iee ,r4 
,torday and ,t4 ,a4 ,joyce1 8,notes on  
the ,ethnography of the                 
,ba-,yaka10 ,journal of the             
,anthropological ,institute1 xxxvi4     
7#aijf7        p4 #di4     ,m#afi ,cut  
hair and nails are deposited in sacred  
places1 such as temples        and      
cemeteries1 to preserve them from       
injury4 ,cut hair and nails             
buried under certain trees or deposited 
among the branches4      #ief ,franois  
,pyrard1 ,voyages to the ,east ,indies1 
the ,maldives1 the        ,moluccas1 and
 ,brazil1 translated by ,albert ,gray   
7,hakluyt ,society1        #ahhg71 i4   
#aaj sq4      #ieg ,e4 ,shortland1      
,traditions and ,superstitions of the   
,new ,zealanders1        p4 #aaj4       
#ieh ,j4 ,s4 ,polack1 ,manners and      
,customs of the ,new ,zealanders1 i4 #ch
        sq4 ,compare ,g4 ,f4 ,angas1    
,savage ,life and ,scenes in ,australia 

and        ,new ,zealand 7,london1      
#ahdg71 ii4 #ajh sq4      #iei ,james   
,wilson1 ,a ,missionary ,voyage to the  
,southern ,pacific ,ocean               
7,london1 #agii71 p4 #cee4      #ifj ,r4
 ,a4 ,freeman1 ,travels and ,life in    
,ashanti and ,jaman 7,westminster1      
#ahih71 pp4 #aga sq4      #ifa ,e4      
,young1 ,the ,kingdom of the ,yellow    
,robe1 p4 #gi4      #ifb ,aulus         
,gellius1 x4 #ae4 #ae4 ,the ancients    
were not agreed as to the               
distinction between lucky and unlucky   
trees4 ,according to ,cato and          
,pliny1 trees that bore fruit were      
lucky1 and trees which did not          
were unlucky 7,festus1 ed4 ,c4 ,o4      
,mller1 p4 #bi1 s4v4 ,felices2          
,pliny1 ,nat4 ,hist4 xvi4 #ajh72 but    
according to ,tarquitius ,priscus       
those trees were unlucky which were     
sacred to the infernal gods and         
bore black berries or black fruit       
7,macrobius1 ,saturn1 ii4 #af1 but      
iii4 #bj in ,l4 ,jan's edition1         

,quedlinburg and ,leipsic1 #aheb74      
#ifc ,pliny1 ,nat4 ,hist4 xvi4 #bce2    
,festu1 p4 #eg ed4 ,c4 ,o4 ,mller1 s4v4 
,capillatam vel capillarem arborem4     
#ifd ,m4 ,quedenfelt1 8,aberglaube und  
halbreligise ,bruderschaft bei den      
,marokkanern10 ,verhandlungen der       
,berliner ,gesellschaft fr              
,anthropologie1 ,ethnologie und         
,urgeschichte1 #ahhf1 p4 7#fhj74        
#ife ,a4 ,wuttke1 ,der deutsche         
,volksaberglaube1#b pp4 #bid sq41  #dfd4
      #iff ,w4 ,mannhardt1 ,germanische 
,mythen 7,berlin1 #aheh71 p4 #fcj4      
#ifg ,w4 ,henderson1 ,folk-lore of the  
,northern ,counties 7,london1 #ahgi71   
p4 #ag4      #ifh ,j4 ,g4 ,f4 ,riedel1  
,de sluik- en kroesharige rassen        
tusschen ,selebes        en ,papua1 p4  
#gd4      #ifi ,j4 ,g4 ,f4 ,riedel1 op4 
cit4 p4 #bfe4      #igj ,g4 ,heijmering1
 8,zeden en gewoonten op het eiland     
,rottie10        ,tijdschrift voor      
,nerlands ,indi1 #ahdc1 dl4 ii4 pp4     
#fcd-fcg4      #iga ,w4 ,dall1 ,alaska  

and its ,resources 7,london1 #ahgj71 p4 
#ed2 ,f4        ,whymper1 8,the ,natives
 of the ,youkon ,river10 ,transactions  
of the        ,ethnological ,society of 
,london1 ,n4,s41 vii4 7#ahfi7 p4 #agd4  
,m#agj ,cut hair and nails may be stowed
 away for safety in any secret          
place4      #igb ,e4 ,meier1 ,deutsche  
,sagen1 ,sitten und ,gebruche aus       
,schwaben1 p4        #eji2 ,a4          
,birlinger1 ,volksthmliches aus         
,schwaben1 i4 #dic4      #igc ,w4       
,mannhardt1 ,germanische ,mythen1 p4    
#fcj4      #igd ,h4 ,b4 ,guppy1 ,the    
,solomon ,islands and their ,natives    
7,london1 #ahhg71        p4 #ed4        
#ige ,r4 ,h4 ,codrington1 ,the          
,melanesians1 p4 #bjc4      #igf ,th4   
,williams1 ,fiji and the ,fijians1#b i4 
#bdi4      #igg ,j4 ,g4 ,scott and ,j4  
,p4 ,hardiman1 ,gazetteer of ,upper     
,burma and the        ,shan ,states1    
part i4 vol4 ii4 p4 #cg4      #igh ,the 
,zend-,avesta1 ,venddd ,fargaard1 xvii4 
7vol4 i4 pp4 #ahf sqq41                 

translated by ,j4 ,darmesteter1 ,sacred 
,books of the ,east1 vol4 iv474         
#igi ,grihya-,stras1 translated by ,h4  
,oldenberg1 part i4 p4 #eg2 compare     
id41 pp4 #cjc1 #cii1 part ii4 p4 #fb    
7,sacred ,books of the ,east1           
vols4 xxix41 xxx474 ,compare ,h4        
,oldenberg1 ,die ,religion des ,veda1   
p4 #dhg4      #ihj ,grihya-,stras1      
translated by ,h4 ,oldenberg1 part ii4  
pp4 #afe sq41        #bah4      #iha ,r4
 ,w4 ,felkin1 8,notes on the ,madi or   
,moru ,tribe of ,central ,africa10      
,proceedings of the ,royal ,society of  
,edinburgh1 xii4 7#ahhb-hd7 p4          
#ccb4      #ihb ,fr4 ,stuhlmann1 ,mit   
,emin ,pascha ins ,herz von ,afrika1 p4 
#ahe note4        ,the same thing was   
told me in conversation by the ,rev4 ,j4
 ,roscoe1        missionary to ,uganda2 
but ,i understood him to mean that the  
hair was        not carelessly disposed 
of1 but thrown away in some place where 
it        would not easily be found4    
#ihc ,fr4 ,stuhlmann1 op4 cit4 pp4 #eaf 

sq4      #ihd ,j4 ,macdonald1 ,light in 
,africa1 p4 #bji2 id41 8,manners1       
,customs1        ,superstitions and     
,religions of ,south ,african ,tribes10 
,journal of        the ,anthropological 
,institute1 xx4 7#ahia7 p4 #aca4        
#ihe ,a4 ,steedman1 ,wanderings and     
,adventures in the ,interior of         
,southern        ,africa 7,london1      
#ahce71 i4 #bff4      #ihf ,emin ,pasha 
in ,central ,africa1 being a ,collection
 of his ,letters and        ,journals   
7,london1 #ahhh71 p4 #gd4      #ihg ,fr4
 ,stuhlmann1 ,mit ,emin ,pascha ins     
,herz von ,afrika1 p4 #fbe4      #ihh   
,m4 ,merkel1 ,die ,masai 7,berlin1      
#aijd71 p4 #bdc4      #ihi ,j4 ,l4      
,wilson1 ,western ,africa1 p4 #bae4     
#iij ,ch4 ,partridge1 ,cross ,river     
,natives 7,london1 #aije71 pp4 #h1 #bjc 
sq4      #iia ,james ,teit1 8,the       
,thompson ,river ,indians of ,british   
,columbia10        ,memoir of the       
,american ,museum of ,natural ,history1 
,the ,jesup ,north        ,pacific      

,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #cfj4      #iib ,n4 ,p4       
,wilken en ,j4 ,a4 ,schwarz1 8,allerlei 
over het land en volk van               
,bolaang ,mongondou10 ,mededeelingen van
 wege het ,nederlandsche                
,zendelinggenootschap1 xi4 7#ahfg7 p4   
#cbb4      #iic ,i4 ,v4 ,zingerle1      
,sitten1 ,bruche und ,meinungen des     
,tiroler ,volkes#b        7,innsbruck1  
#ahga71  #agf1 #ehj2 ,mlusine1 #ahgh1   
col4 #gi2 ,e4        ,monseur1 ,le      
,folklore ,wallon1 p4 #ia4      #iid    
,pliny1 ,nat4 ,hist41 xxviii4 #ce2      
,theophrastus1 ,characters1 8,the       
,superstitious ,man02 ,theocritus1 id4  
vi4 #ci1 vii4 #abg2 ,persius1           
,sat4 ii4 #ca sqq4 ,at the siege of     
,danzig in #agcd1 when the old          
wives saw a bomb coming1 they used to   
spit thrice and cry1 8,fi1 ti1          
fi1 there comes the dragon60 in the     
persuasion that this secured        them
 against being hit 7,tettau und ,temme1 
,die ,volkssagen        ,ostpreussens1  

,litthauens und ,westpreussens 7,berlin1
 #ahcg71 p4 #bhd74        ,for more     
examples1 see ,j4 ,e4 ,b4 ,mayor on     
,juvenal1 ,sat4 vii4 #aab2        ,j4   
,e4 ,crombie1 8,the ,saliva             
,superstition10 ,international          
,folk-lore        ,congress1 #ahia1     
,papers and ,transactions1 pp4 #bdi sq42
 ,c4 de        ,mensignac1 ,recherches  
ethnographiques sur la salive et le     
crachat        7,bordeaux1 #ahib71 pp4  
#ej sqq42 ,f4 ,w4 ,nicolson1 8,the      
,saliva        ,superstition in         
,classical ,literature10 ,harvard       
,studies in ,classical                  
,philology1 viii4 7#ahig7 pp4 #ce sqq4  
,m#aga ,cut hair and nails kept against 
the resurrection4      #iie ,garcilasso 
de la ,vega1 ,first ,part of the ,royal 
,commentaries of the        ,yncas1 bk4 
ii4 ch4 #g 7vol4 i4 p4 #abg1 ,markham's 
translation74      #iif ,mlusine1 #ahgh1
 coll4 #ehc sq4      #iig ,the ,people  
of ,turkey1 by a ,consul's daughter and 
wife1 ii4 #bej4      #iih ,m4 ,abeghian1

 ,der armenische ,volksglaube1 p4 #fh4  
#iii ,g4 ,f4 ,abbott1 ,macedonian       
,folklore 7,cambridge1 #aijc71 p4 #bad4 
#ajjj ,m4 ,quedenfelt1 8,aberglaube und 
halbreligise ,bruderschaft bei den      
,marokkanern10 ,verhandlungen der       
,berliner ,gesellschaft fr              
,anthropologie1 ,ethnologie und         
,urgeschichte1 #ahhf1 p4 7#fhj74        
#ajja ,le ,p4 ,a4 ,jaussen1 ,coutumes   
des ,arabes au pays de ,moab 7,paris1   
#aijh71 p4 #id note #a4     #ajjb       
,boecler-,kreutzwald1 ,der ,ehsten      
aberglubische ,gebruche1 ,weisen und    
,gewohnheiten1 p4 #aci2 ,f4 ,j4         
,wiedemann1 ,aus dem innern und ussern  
,leben der ,ehsten1 p4 #dia4     #ajjc  
,l4 ,f4 ,sauv1 ,le ,folk-lore des       
,hautes-,vosges 7,paris1 #ahhi71 p4 #da4
     #ajjd ,miss ,a4 ,h4 ,singleton1 in 
a letter to me1 dated ,rathmoyle ,house1
        ,abbeyleix1 ,ireland1 #bdth     
,february #aijd4     #ajje ,dr4 ,antoine
 ,petit1 in ,th4 ,lefebvre1 ,voyage en  
,abyssinie1 i4 #cgc4     #ajjf ,j4 ,j4  

,m4 de ,groot1 ,the ,religious ,system  
of ,china1 i4 #cdb sq4        7,leyden1 
#ahib74     #ajjg ,r4 ,w4 ,felkin1      
8,notes on the ,for ,tribe of ,central  
,africa10        ,proceedings of the    
,royal ,society of ,edinburgh1 xiii4    
7#ahhd-hf7 p4        #bcj4     ,m#agb   
,cut hair and nails burnt to prevent    
them from falling into the hands        
of sorcerers4     #ajjh ,a4 ,d',orbigny1
 ,voyage dans l',amrique mridionale1 ii4
 #ic2 ,lieut4        ,musters1 8,on the 
,races of ,patagonia10 ,journal of the  
,anthropological ,institute1 i4 7#ahgb7 
p4 #aig2 ,j4 ,dawson1 ,australian       
,aborigines1 p4 #cf4 ,the ,patagonians  
sometimes throw their hair into        a
 river instead of burning it4     #ajji 
,l4 ,f4 ,sauv1 ,le ,folk-lore des       
,hautes-,vosges1 p4 #agj4     #ajaj ,z4 
,zanetti1 ,la ,medicina delle nostre    
donne 7,citt di ,castello1              
#ahib71 pp4 #bcd sq4     #ajaa ,a4 ,b4  
,ellis1 ,the ,ewe-speaking ,peoples of  
the ,slave ,coast1 p4 #ii2        ,miss 

,mary ,h4 ,kingsley1 ,travels in ,west  
,africa1 p4 #ddg2 ,r4 ,h4               
,nassau1 ,fetichism in ,west ,africa    
7,london1 #aijd71 p4 #hc2 ,a4 ,f4       
,mockler-,ferryman1 ,british ,nigeria   
7,london1 #aijb71 p4 #bhf2 ,david       
,livingstone1 ,narrative of ,expedition 
to the ,zambesi1 pp4 #df sq42        ,w4
 ,ellis1 ,polynesian ,researches1#b i4  
#cfe4 ,in some parts of ,new            
,guinea cut hair is destroyed for the   
same reason 7,h4 ,h4 ,romilly1          
,from my ,verandah in ,new ,guinea1     
,london1 #ahhi1 p4 #hc74     #ajab ,w4  
,h4 ,furness1 ,the ,island of ,stone    
,money1 ,uap of the ,carolines          
7,philadelphia and ,london1 #aiaj71 ,p4 
#acg4     #ajac ,fr4 ,stuhlmann1 ,mit   
,emin ,pascha ins ,herz von ,afrika1 p4 
#dea4     #ajad ,w4 ,e4 ,roth1 ,north   
,queensland ,ethnography1 ,bulletin ,no4
 #e        7,brisbane1 #aijc71 p4 #ba4  
#ajae ,captain ,r4 ,fitzroy1 ,narrative 
of the ,surveying ,voyages of ,his      
,majesty's ,ships ,adventure and        

,beagle1 i4 7,london1 #ahci74 pp4 #cac  
sq4     #ajaf ,j4 ,teit1 8,the ,thompson
 ,indians of ,british ,columbia10       
,memoir of the        ,american ,museum 
of ,natural ,history1 ,the ,jesup ,north
 ,pacific        ,expedition1 vol4 i4   
part iv4 7,april #aijj7 p4 #cfj4        
#ajag ,i4 ,v4 ,zingerle1 ,sitten1       
,bruche und ,meinungen des ,tiroler     
,volkes#b        7,innsbruck1 #ahga71 p4
 #bh1  #agg1 #agi1 #ahj4     #ajah ,u4  
,jahn1 ,hexenwesen und ,zauberei in     
,pommern 7,breslau1 #ahhf71 p4          
#ae2 ,mlusine1 #ahgh1 col4 #gi2 ,e4     
,monseur1 ,le ,folklore ,wallon1 p4     
#ia4     #ajai ,e4 ,h4 ,meyer1          
,indogermanische ,mythen1 ii4 ,achilleis
 7,berlin1        #ahgg71 p4 #ebc4      
#ajbj ,p4 ,lowell1 ,chosn1 the ,land of 
the ,morning ,calm1 a ,sketch of ,korea 
7,london1 ,preface dated #ahhe71 pp4    
#aii-bja2 ,mrs4 ,bishop1 ,korea and     
her ,neighbours 7,london1 #ahih71 ii4   
#ee sq4     ,m#agc ,inconsistency in    
burning cut hair and nails4   ,m#agd    

,hair is sometimes cut because it is    
infected with the virus of        taboo4
 ,in these cases hair-cutting is a form 
of purification4 ,hair        of        
mourners cut to rid them of the         
pollution of death4     #ajba ,above1 p4
 #bgf4     #ajbb ,above1 pp4 #d1 #aca1  
#aci1 #ade1 #aef4     #ajbc ,w4 ,ridley1
 8,report on ,australian ,languages and 
,traditions10 ,journal        of the    
,anthropological ,institute1 ii4 7#ahgc7
 p4 #bfh4     #ajbd ,fr4 ,stuhlmann1    
,mit ,emin ,pascha ins ,herz von        
,afrika1 p4 #gie4     #ajbe ,f4 de      
,castelnau1 ,expdition dans les parties 
centrales de        l',amrique du ,sud1 
v4 7,paris1 #ahea7 p4 #df4     #ajbf ,j4
 ,roscoe1 8,further ,notes on the       
,manners and ,customs of the            
,baganda10 ,journal of the              
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #cd4     #ajbg ,see   
,g4 ,a4 ,wilken1 ber das ,haaropfer und 
einige andere        ,trauergebruche bei
 den ,vlkern ,indonesiens1 pp4 #id sqq4 

7reprinted from the ,revue ,coloniale   
,internationale1 ,amsterdam1            
#ahhf-hg72 ,h4 ,ploss1 ,das ,kind in    
,brauch und ,sitte der ,vlker1#b i4     
#bhi sqq42 ,k4 ,potkanski1 8,die        
,ceremonie der ,haarschur bei den       
,slaven und ,germanen10 ,anzeiger der   
,akademie der ,wissenschaften in        
,krakau1 ,may #ahif1 pp4 #bcb-bea4      
#ajbh ,above1 p4 #bfa4     #ajbi ,above1
 pp4 #aaa sqq4     #ajcj ,j4 ,campbell1 
,travels in ,south ,africa1 ,second     
,journey 7,london1        #ahbb71 ii4   
#bje4     #ajca ,h4 ,oldenberg1 ,die    
,religion des ,veda1 pp4 #dbf sq4       
#ajcb ,l4 ,f4 ,alfred ,maury1 8,les     
,populations primitives du nord de      
l',hindoustan10 ,bulletin de la ,socit  
de ,gographie 7,paris71 ,i,vme          
,srie1 vii4 7#ahed7 p4 #aig4     #ajcc  
,lucian1 ,de dea ,syria1 #ec4     #ajcd 
,a4 ,b4 ,ellis1 ,the ,ewe-speaking      
,peoples of the ,slave ,coast1 p4 #afj4 
#ajce ,w4 ,h4 ,furness1 ,folk-lore in   
,borneo 7,wallingford1 ,pennsylvania1   

#ahii2 privately printed71 p4 #bh4      
#ajcf ,b4 ,gutmann1 8,trauer und        
,begrbnissitten der ,wadschagga10       
,globus1        lxxxix4 7#aijf7 p4 #aih4
     #ajcg ,miss ,a4 ,werner1 ,the      
,natives of ,british ,central ,africa   
7,london1        #aijf71 pp4 #afe1 #aff1
 #afg4     #ajch ,j4 ,m4 ,hildebrandt1  
8,ethnographische ,notizen ber ,wakamba 
und ihre        ,nachbarn10 ,zeitschrift
 fr ,ethnologie1 x4 7#ahgh7 p4 #cie4    
,children        who are born in an     
unusual position1 the second born of    
twins1 and        children whose upper  
teeth appear before the lower1 are      
similarly        exposed by the         
,akikuyu4 ,the mother is regarded as    
unclean1 not so        much because she 
has exposed1 as because she has given   
birth to such        a child4     #ajci 
,monier ,williams1 ,religious ,thought  
and ,life in ,india1 p4 #cge4     #ajdj 
,strabo1 xii4 #b4 #c1 p4 #ece2          
,pausanias1 viii4 #cd4 #c4 ,in two      
paintings        on ,greek vases we see 

,apollo in his character of the purifier
        preparing to cut off the hair of
 ,orestes4 ,see ,monumenti inediti1     
#ahdg1 pl4 #dh2 ,annali dell' ,instituto
 di ,corrispondenza                     
,archeologica1 #ahdg1 pl4 x42           
,archaeologische ,zeitung1 #ahfj1 pll4  
cxxxvii4 cxxxviii42 ,l4 ,stephani1 in   
,compte rendu de la ,commission         
archologique 7,st4 ,petersburg71 #ahfc1 
pp4 #bga sq4     ,m#age ,people may be  
bewitched by means of their spittle4    
,hence people take        care of their 
spittle to prevent it from falling into 
the hands of        sorcerers4     #ajda
 ,c4 ,martin1 8ber die ,eingeborenen von
 ,chiloe10 ,zeitschrift fr              
,ethnologie1 ix4 7#ahgg7 pp4 #agg sq4   
#ajdb ,j4 ,mooney1 8,sacred ,formulas of
 the ,cherokees10 ,seventh ,annual      
,report of the ,bureau of ,ethnology    
7,washington1 #ahia71 pp4 #cib sq4      
#ajdc ,b4 ,c4 ,a4 ,j4 van ,dinter1      
8,eenige geographische en               
ethnographische        aanteekeningen   

betreffende het eiland ,siaoe10         
,tijdschrift voor        ,indische      
,taal- ,land- en ,volkenkunde1 xii4     
7#ahii7 p4 #cha4     #ajdd ,a4 ,w4      
,howitt1 8,on ,australian               
,medicine-men10 ,journal of the         
,anthropological ,institute1 xvi4       
7#ahhg7 p4 #bg2 id41 ,native ,tribes    
of ,south-east ,australia1 p4 #cfe4     
#ajde ,e4 ,dieffenbach1 ,travels in ,new
 ,zealand 7,london1 #ahdc71 ii4 #ei4    
#ajdf ,rev4 ,j4 ,macdonald1 ,light in   
,africa1 p4 #bji2 id41 in ,journal of   
the ,anthropological ,institute1 xx4    
7#ahia7 p4 #aca4     #ajdg ,c4 le       
,gobin1 ,histoire des ,isles ,marianes  
7,paris1 #agjj71 p4 #eb4 ,the           
writer confesses his ignorance of the   
reason of the custom4     #ajdh ,c4 de  
,mensignac1 ,recherches ethnographiques 
sur la salive et le        crachat      
7,bordeaux1 #ahib71 pp4 #dh sq4         
#ajdi ,vahness1 reported by ,f4 von     
,luschan1 in ,verhandlungen der         
,berliner        ,gesellschaft fr       

,anthropologie1 ,ethnologie und         
,urgeschichte1 #aijj1        p4 7#daf74 
#ajej ,k4 ,vetter1 ,komm herber und hilf
 uns6 iii4 7,barmen1 #ahih7 pp4 #i      
sq4     #ajea ,indian ,antiquary1       
xxviii4 7#ahii7 pp4 #hc sq4     ,m#agf  
,precautions taken by chiefs1 kings1 and
 wizards to guard their        spittle  
from being put to evil uses by          
magicians4     #ajeb ,w4 ,ellis1        
,polynesian ,researches1#b i4 #cfe4     
#ajec ,a4 ,b4 ,ellis1 ,the ,ewe-speaking
 ,peoples of the ,slave ,coast1 p4 #ii4 
#ajed ,c4 ,partridge1 ,cross ,river     
,natives 7,london1 #aije71 p4 #h4       
#ajee ,a4 ,raffenel1 ,voyage dans       
l',afrique occidentale 7,paris1 #ahdf71 
p4        #cch4     #ajef ,c4 de        
,mensignac1 op4 cit4 p4 #dh4     #ajeg  
,mission ,evangelica al reyno de ,congo 
por la serafica religion de        los  
,capuchinos 7,madrid1 #afdi71 p4 #gj    
verso4     #ajeh ,r4 ,andree1           
,ethnographische ,parallelen und        
,vergleiche1 ,neue ,folge               

7,leipsic1 #ahhi71 p4 #ac4     #ajei ,f4
 ,w4 ,christian1 ,the ,caroline ,islands
 7,london1 #ahii71 pp4 #bhi        sq4  
#ajfj ,r4 ,southey1 ,history of ,brazil1
 i4#b 7,london1 #ahbb7 pp4 #abg1 #ach4  
,m#agg ,use of spittle in making a      
covenant4     #ajfa ,j4 ,raum1 8,blut   
und ,speichelbnde bei den ,wadschagga10 
,archiv fr                              
,religionswissenschaft1 x4 7#aijg7 pp4  
#bij sq4     ,m#agh ,certain foods are  
tabooed to sacred persons1 such as      
kings1 chiefs1        priests1 and other
 sacred persons4     #ajfb ,above1 pp4  
#ac sq4     #ajfc ,porphyry1 ,de        
abstinentia1 iii4 #ah4     #ajfd ,a4    
,bastian1 ,die deutsche ,expedition an  
der ,loango-,kste1 ii4 #agj4        ,the
 blood may perhaps be drunk by them as a
 medium of inspiration4        ,see ,the
 ,magic ,art and the ,evolution of      
,kings1 vol4 i4 pp4 #cha        sqq4    
#ajfe ,o4 ,dapper1 ,description de      
l',afrique1 p4 #ccf4     #ajff ,t4 ,j4  
,hutchinson1 ,impressions of ,western   

,africa 7,london1 #aheh71 p4            
#aih4     #ajfg ,m4 ,merker1 ,die ,masai
 7,berlin1 #aijd71 p4 #ba4     #ajfh ,j4
 ,g4 ,frazer1 ,totemism and ,exogamy1   
ii4 #ebf sqq41 from        information  
furnished by the ,rev4 ,j4 ,roscoe4     
#ajfi ,g4 ,watt 7quoting ,col4 ,w4 ,j4  
,m',culloch71 8,the ,aboriginal ,tribes 
of        ,manipur10 in ,journal of the 
,anthropological ,institute1 xvi4       
7#ahhg7        p4 #cfj4     #ajgj ,t4   
,c4 ,hodson1 8,the ,native ,tribes of   
,manipur10 ,journal of the              
,anthropological ,institute1 xxxi4      
7#aija7 p4 #cjf4     #ajga ,indian      
,antiquary1 xxi4 7#ahib7 pp4 #cag sq42  
7,sir7 ,j4 ,g4 ,scott and        ,j4 ,p4
 ,hardiman1 ,gazetteer of ,upper ,burma 
and the ,shan ,states1 part        ii4  
vol4 i4 p4 #cjh4     #ajgb 8,die        
,pschawen und ,chewsuren im ,kaukasus10 
,zeitschrift fr        allgemeine       
,erdkunde1 ii4 7#aheg7 p4 #gf4     #ajgc
 ,a4 ,senfft1 8,ethnographische ,beitrge
 ber die ,karolineninsel ,yap10         

,petermanns ,mitteilungen1 xlix4 7#aijc7
 p4 #ed4 ,in ,gall1 another             
village of the same island1 the people  
grow bananas for sale1 but        will  
not eat them themselves1 fearing that if
 they did so the women        of the    
village would be barren 7ibid474        
,m#agi ,knots and rings not worn by     
certain sacred persons4 ,knots loosed   
and        locks unlocked at childbirth 
to facilitate delivery4     #ajgd ,aulus
 ,gellius1 x4 #ae4 #f and #i4 ,see      
above1 p4 #ac4     #ajge ,e4 ,doutt1    
,magie et religion dans l',afrique du   
,nord1 pp4 #hg sq4     #ajgf ,j4        
,hillner1 ,volksthmlicher ,brauch und   
,glaube bei ,geburt und ,taufe        im
 ,siebenbrger ,sachsenlande1 p4 #ae4    
,this tractate 7of which ,i             
possess a copy7 appears to be a         
programme of the ,high ,school          
7,gymnasium7 at ,schssburg in           
,transylvania for the school year       
#ahgf-ahgg4     #ajgg ,c4 ,leemius1 ,de 
,lapponibus ,finmarchiac eorumque       

lingua1 vita1 et        religione       
pristina commentatio 7,copenhagen1      
#agfg71 p4 #did4     #ajgh ,w4 ,caland1 
,altindisches ,zauberritual 7,amsterdam1
 #aijj71 p4 #ajh4     #ajgi ,servius on 
,virgil1 ,aen4 iii4 #eah4     #ajhj ,j4 
,kreemer1 8,hoe de ,javaan zijne zieken 
verzorgt10 ,mededeelingen        van    
wege het ,nederlandsche                 
,zendelinggenootschap1 xxxvi4 7#ahib7 p4
        #aad2 ,c4 ,m4 ,pleyte1          
8,plechtigheden en gebruiken uit den    
cyclus van        het familienleven der 
volken van den ,indischen ,archipel10   
,bijdragen        tot de ,taal- ,land-  
en ,volkenkunde van ,nederlandsch-,indi1
 xli4        7#ahib7 p4 #ehf4     #ajha 
,h4 ,ling ,roth1 ,the ,natives of       
,sarawak and ,british ,north ,borneo1 i4
        #ih4     #ajhb ,spenser ,st4    
,john1 ,life in the ,forests of the ,far
 ,east1#b i4 #agj4     #ajhc ,j4 ,g4 ,f4
 ,riedel1 8,alte ,gebruche bei          
,heirathen1 ,geburt und                 
,sterbefllen bei dem ,toumbuluh-,stamm  

in der ,minahasa 7,nord                 
,selebes710 ,internationales ,archiv fr 
,ethnographie1 viii4 7#ahie7        pp4 
#ie sq4     #ajhd ,spencer and ,gillen1 
,northern ,tribes of ,central           
,australia1 pp4 #fjf        sq4         
,m#ahj ,on the principles of            
homoeopathic magic knots are impediments
 which        tie up the mother and     
prevent her from bringing the child to  
the        birth4 ,all locks1 doors1    
drawers1 windows1 etc4 opened in order  
to        facilitate childbirth4        
#ajhe ,j4 ,spieth1 ,die ,ewe-,stmme1 p4 
#fib4     #ajhf ,j4 ,spieth1 ,die       
,ewe-,stmme1 pp4 #dcc sq4     #ajhg ,j4 
,a4 ,e4 ,khler1 ,volksbrauch1           
,aberglauben1 ,sagen und andre alte     
berlieferungen im ,voigtlande1 pp4 #dce 
sq42 ,a4 ,wuttke1 ,der        deutsche  
,volksaberglaube1#b p4 #cee1  #egd4     
#ajhh ,j4 ,g4 ,campbell1 ,superstitions 
of the ,highlands and ,islands of       
,scotland1 p4 #cg4 note #a4     #ajhi   
,festus1 p4 #ef1 ed4 ,c4 ,o4 ,mller4    

#ajij ,g4 ,f4 ,d',penha1 8,superstitions
 and ,customs in ,salsette10 ,indian    
,antiquary1 xxviii4 7#ahii7 p4 #aae4    
#ajia ,h4 ,ris1 8,de onderafdeeling     
,klein ,mandailing ,oeloe en ,pahantan  
en        hare ,bevolking10 ,bijdragen  
tot de ,taal- ,land- en ,volkenkunde van
        ,nederlandsch-,indi1 xlvi4      
7#ahif7 p4 #ejc4 ,compare ,a4 ,l4 van   
,hasselt1        ,volksbeschrijving van 
,midden ,sumatra1 p4 #bff4     #ajib ,j4
 ,h4 ,meerwaldt1 8,gebruiken der ,bataks
 in het maatschappelijk        leven10  
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 xlix4 7#aije7 p4 
#aag4     #ajic ,h4 ,kern1 8,bijgeloof  
onder de inlanders in den ,oosthoek van 
,java10        ,tijdschrift voor        
,indische ,taal- ,land- en ,volkenkunde1
 xxvi4 7#ahhj7        #caj2 ,j4         
,kreemer1 8,hoe de ,javaan zijne zieken 
verzorgt10        ,mededeelingen van    
wege het ,nederlandsche                 
,zendelinggenootschap1        xxxvi4    

7#ahib7 pp4 #abj1 #abd2 ,d4 ,louwerier1 
8,bijgeloovige gebruiken1        die    
door de ,javanen worden in acht genomen 
bij de verzorging en        opvoeding   
hunner kinderen10 ,mededeelingen van    
wege het        ,nederlandsche          
,zendelinggenootschap1 xlix4 7#aije7 p4 
#bec4     #ajid ,a4 ,w4 ,p4 ,v4         
,pistorius1 ,studien over de inlandsche 
huishouding in de        ,padangsche    
,bovenlanden 7,zalt-,bommel1 #ahga71 pp4
 #ee sq42 ,a4 ,l4 van        ,hasselt1  
,volksbeschrijving van ,midden-,sumatra 
7,leyden1 #ahhb71 p4        #bff2 ,j4   
,g4 ,f4 ,riedel1 ,de sluik- en          
kroesharige rassen tusschen             
,selebes en ,papua 7the ,hague1 #ahhf71 
pp4 #ace1 #bjg1 #cbe4     #ajie ,th4    
,brengier1 8,croyances superstitieuses  
dans le pays de        ,chittagong10    
,missions ,catholiques1 xiii4 7#ahha7 p4
 #eae4     #ajif ,damien ,grangeon1     
8,les ,chams et leurs superstitions10   
,missions        ,catholiques1 xxviii4  
7#ahif7 p4 #ic4     #ajig ,a4 ,a4       

,perera1 8,glimpses of ,singhalese      
,social ,life10 ,indian                 
,antiquary1 xxxi4 7#aijb7 p4 #cgh4      
#ajih ,b4 ,pilsudski1 8,schwangerschaft1
 ,entbindung und ,fehlgeburt bei den    
,bewohnern der ,insel ,sachalin10       
,anthropos1 v4 7#aiaj7 p4 #gei4         
#ajii ,e4 ,m4 ,gordon1 ,indian ,folk    
,tales 7,london1 #aijh71 p4 #ci4        
#aajj ,r4 ,campbell ,thompson1 ,semitic 
,magic 7,london1 #aijh71 p4 #afi4       
,m#aha ,on the principles of            
homoeopathic magic the crossing of the  
legs is        also thought to impede   
childbirth and other things4     #aaja  
,pliny1 ,nat4 ,hist4 xxviii4 #ei4       
,compare ,hippocrates1 ,de morbo        
sacro1     1    2             7vol4 i4  
p4 #ehi1 ed4 ,khn1 ,leipsic1 #ahbe1     
quoted by ,e4 ,rohde1 ,psyche1#c ii4 #gf
 note #a74     #aajb ,ovid1 ,metam4 ix4 
#bhe sqq4 ,antoninus ,liberalis1 quoting
 ,nicander1        says it was the      
,fates and ,ilithyia who impeded the    
birth of        ,hercules1 but though he

 says they clasped their hands1 he does 
not        say that they crossed their  
legs 7,transform4 #bi74 ,compare        
,pausanias1 ix4 #aa4 #c4     #aajc ,a4  
,strausz1 ,die ,bulgaren 7,leipsic1     
#ahih71 p4 #bic4     #aajd ,f4 ,panzer1 
,beitrag zur deutschen ,mythologie1 ii4 
#cjc4     ,m#ahb ,knots are supposed to 
prevent the consummation of marriage4   
,knots        loosed in the costume of  
bride and bridegroom in order to ensure 
the        consummation of the marriage4
 ,knots tied by enchanters to render the
        bridegroom impotent4     #aaje  
,j4 ,grimm1 ,deutsche ,mythologie1#d ii4
 #hig1 #ihc2 ,j4 ,brand1 ,popular       
,antiquities1 iii4 #bii2 ,j4 ,g4        
,dalyell1 ,darker ,superstitions of     
,scotland1 pp4 #cjb1 #cjf sq42 ,b4      
,souch1 ,croyances1 prsages et          
traditions diverses1 p4 #af2 ,j4 ,g4    
,bourke1 in ,ninth ,annual ,report      
of the ,bureau of ,ethnology            
7,washington1 #ahib71 p4 #efg4     #aajf
 ,j4 ,g4 ,dalyell1 ll4cc4     #aajg     

,rev4 ,dr4 ,th4 ,bisset1 in ,sir ,john  
,sinclair's ,statistical ,account of    
,scotland1 v4 7,edinburgh1 #agic7 p4    
#hc4 ,in his account of the second      
tour which he made in ,scotland in the  
summer of #aggb1 ,pennant says          
that 8the precaution of loosening every 
knot about the new-joined        pair is
 strictly observed0 7,pinkerton's       
,voyages and ,travels1 iii4             
#chb74 ,he is here speaking particularly
 of the ,perthshire ,highlands4         
#aajh ,pennant1 8,tour in ,scotland10   
,pinkerton's ,voyages and ,travels1 iii4
        #ia4 ,however1 at a marriage in 
the island of ,skye1 the same traveller 
observed that 8the bridegroom put all   
the powers of magic to        defiance1 
for he was married with both shoes tied 
with their        latchet0 7,pennant1   
8,second ,tour in ,scotland10           
,pinkerton's ,voyages        and        
,travels1 iii4 #cbe74 ,according to     
another writer the shoe-tie of          
the bridegroom's right foot was unloosed

 at the church-door 7,ch4               
,rogers1 ,social ,life in ,scotland1    
iii4 #bcb74     #aaji ,eijb ,abela1     
8,beitrge zur ,kenntniss aberglubischer 
,gebruche in        ,syrien10           
,zeitschrift des deutschen              
,palaestina-,vereins1 vii4 7#ahhd7      
pp4 #ia sq4     #aaaj ,georgeakis et    
,pineau1 ,folk-lore de ,lesbos1 pp4 #cdd
 sq4     #aaaa ,e4 ,doutt1 ,magie et    
religion dans l',afrique du ,nord1 pp4  
#bhh-bib4     ,m#ahc ,use of knots at   
marriage in the island of ,rotti4       
#aaab 8,eenige mededeelingen betreffende
 ,rote door een inlandischen            
,schoolmeester10 ,tijdschrift voor      
,indische ,taal- ,land- en              
,volkenkunde1 xxvii4 7#ahhb7 p4 #eed2   
,n4 ,graafland1 8,eenige                
aanteekeningen op ethnographisch gebied 
ten aanzien van het eiland              
,rote10 ,mededeelingen van wege het     
,nederlandsche                          
,zendelinggenootschap1 xxxiii4 7#ahhi7  
pp4 #cgc sq4     ,m#ahd ,knots may be   

used to inflict disease4     #aaac ,j4  
,spieth1 ,die ,ewe-,stmme1 p4 #ecc4     
#aaad ,m4 ,jastrow1 ,the ,religion of   
,babylonia and ,assyria1 pp4 #bfh1 #bgj4
     #aaae ,j4 ,g4 ,dalyell1 ,darker    
,superstitions of ,scotland1 p4 #cjg4   
#aaaf ,al ,baidaw's ,commentary on the  
,koran1 chap4 #aac1 verse #d4 ,i have   
to thank my friend ,prof4 ,a4 ,a4 ,bevan
 for indicating this passage to         
me1 and furnishing me with a translation
 of it4     #aaag ,e4 ,palmer1 8,notes  
on some ,australian ,tribes10 ,journal  
of the        ,anthropological          
,institute1 xiii4 7#ahhd7 p4 #bic4 ,the 
,tahitians        ascribed certain      
painful illnesses to the twisting and   
knotting of        their insides by     
demons 7,w4 ,ellis1 ,polynesian         
,researches1#b i4        #cfc74         
,m#ahe ,knots may be used to cure       
disease4     #aaah ,pliny1 ,nat4 ,hist4 
xxviii4 #dh4     #aaai ,c4 ,fossey1 ,la 
,magie assyrienne 7,paris1 #aijb71 pp4  
#hc sq42 ,r4        ,campbell ,thompson1

 ,semitic ,magic 7,london1 #aijh71 pp4  
#afd sqq4     #aabj ,r4 ,campbell       
,thompson1 ,semitic ,magic1 pp4 #afh sq4
     #aaba ,e4 ,o',donovan1 ,the ,merv  
,oasis 7,london1 #ahhb71 ii4 #cai4      
#aabb ,j4 ,spieth1 ,die ,ewe-,stmme1 p4 
#eca4     #aabc ,r4 ,c4 ,maclagan1      
,m4,d41 8,notes on ,folklore ,objects   
collected in        ,argyleshire10      
,folk-lore1 vi4 7#ahie7 pp4 #aed-aef4   
,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   
die4 ,see ,e4        ,b4 ,tylor1 in     
,international ,folk-lore ,congress1    
#ahia1 ,papers and        ,transactions1
 pp4 #cia sq4     #aabd ,r4 ,chambers1  
,popular ,rhymes of ,scotland1 ,new     
,edition1 p4 #cdi4        ,grimm has    
shewn that the words of this charm are a
 very ancient        spell for curing a 
lame horse1 a spell based on an incident
 in the        myth of the old ,norse   
god ,balder1 whose foal put its foot out

 of        joint and was healed by the  
great master of spells1 the god ,woden4 
,see ,j4 ,grimm1 ,deutsche              
,mythologie1#d i4 #ahe1 ii4 #ajcj sq4   
,christ        has been substituted for 
,balder in the more modern forms of the 
charm both in ,scotland and ,germany4   
#aabe ,w4 ,crooke1 ,popular ,religion   
and ,folk-lore of ,northern ,india      
7,westminster1 #ahif71 i4 #bgi4         
,m#ahf ,knots may be used to win a lover
 or capture a runaway slave4     #aabf  
,virgil1 ,ecl4 viii4 #gh-hj4 ,highland  
sorcerers also used three        threads
 of different colours with three knots  
tied on each thread4        ,see ,j4 ,g4
 ,dalyell1 ,darker ,superstitions of    
,scotland1 p4 #cjf4     #aabg ,j4       
,wellhausen1 ,reste arabischen          
,heidentums#b 7,berlin1 #ahig71 p4      
#afc4     #aabh ,dudley ,kidd1 ,the     
,essential ,kafir1 p4 #bfc4     #aabi   
,c4 ,velten1 ,sitten und ,gebruche der  
,suaheli 7,gttingen1 #aijc71 p4         
#cag4     ,m#ahg ,knots tied by hunters 

and travellers4     #aacj ,david        
,leslie1 ,among the ,zulus and          
,amatongas 7,edinburgh1 #ahge71 p4      
#adg4     #aaca ,grhya-,stras1          
translated by ,h4 ,oldenberg1 part i4 p4
 #dcb1 part        ii4 p4 #abg 7,sacred 
,books of the ,east1 vols4 xxix41 xxx474
     #aacb ,j4 ,shooter1 ,the ,kafirs of
 ,natal and the ,zulu ,country 7,london1
        #aheg71 pp4 #bag sq4     #aacc  
,e4 ,aymonier1 ,notes sur le ,laos      
7,saigon1 #ahhe71 pp4 #bc sq4     #aacd 
,vetter1 in ,mitteilungen der           
geographischen ,gesellschaft zu ,jena1  
xii4 7#ahic7 p4 #ie4     ,m#ahh ,knots  
and locks used as protective amulets in 
,russia and elsewhere4     #aace ,w4 ,r4
 ,s4 ,ralston1 ,songs of the ,russian   
,people1 pp4 #chh-cij4     #aacf ,ovid1 
,fasti1 ii4 #egg sqq42 compare ,w4      
,warde ,fowler1 ,roman        ,festivals
 of the ,period of the ,republic1 pp4   
#cji sq4     #aacg ,geoponica1 i4 #ad4  
#aach ,m4 ,abeghian1 ,der armenische    
,volksglaube1 p4 #aae4     #aaci ,m4    

,abeghian1 op4 cit4 p4 #ia4     #aadj   
,v4 ,titelbach1 8,das heilige ,feuer bei
 den ,balkanslaven10                    
,internationales ,archiv fr             
,ethnographie1 xiii4 7#aijj7 p4 #c4     
#aada ,a4 ,heinrich1 ,agrarische ,sitten
 und ,gebruche unter den ,sachsen       
,siebenbrgens 7,hermannstadt1 #ahhj71 p4
 #i4     #aadb ,c4 ,j4 ,r4 ,le          
,mesurier1 8,customs and ,superstitions 
connected with the        ,cultivation  
of ,rice in the ,southern ,province of  
,ceylon10 ,journal of        the ,royal 
,asiatic ,society1 ,n4,s41 xvii4 7#ahhe7
 p4 #cga4     #aadc ,j4 ,g4 ,dalyell1   
,darker ,superstitions of ,scotland1 p4 
#cjg4     #aadd ,j4 ,brand1 ,popular    
,antiquities1 ii4 #bca 7,bohn's         
edition72 ,r4 ,hunt1        ,popular    
,romances of the ,west of ,england1 p4  
#cgi2 ,t4 ,f4 ,thiselton        ,dyer1  
,english ,folk-lore1 pp4 #bbi sq4 ,on   
the other hand the        ,karaits1 a   
,jewish sect in the ,crimea1 lock all   
cupboards when a        person is in the

 last agony1 lest their contents should 
be polluted        by the contagion of  
death4 ,see ,s4 ,weissenberg1 8,die     
,karer der        ,krim10 ,globus1      
lxxxiv4 7#aijc7 p4 #adc4     #aade      
,extract from ,the ,times of #dth       
,september #ahfc1 quoted in             
,folk-lore1 xix4 7#aijh7 p4 #ccf4       
#aadf ,m4 ,merker1 ,die ,masai 7,berlin1
 #aijd71 p4 #ih4     ,m#ahi ,the magical
 virtue of a knot is always that of an  
impediment or        hindrance whether  
for good or evil4     #aadg ,h4 ,runge1 
8,volksglaube in der ,schweiz10         
,zeitschrift fr deutsche                
,mythologie und ,sittenkunde1 iv4       
7#ahei7 p4 #agh1  #be4 ,the belief is   
reported from ,zurich4     #aadh ,j4 ,g4
 ,campbell1 ,witchcraft and ,second     
,sight in the ,highlands and            
,islands of ,scotland1 p4 #agd2 id41    
,superstitions of the ,highlands        
and ,islands of ,scotland1 p4 #bda4     
#aadi ,e4 ,gerard1 ,the ,land beyond the
 ,forest1 i4 #bjh4     #aaej ,r4 ,f4    

,kaindl1 8,volksberlieferungen der      
,pidhireane10 ,globus1        lxxiii4   
7#ahih7 p4 #bea4     #aaea ,a4 ,c4      
,hollis1 ,the ,nandi 7,oxford1 #aiji71  
pp4 #hi sq4 ,the tying and              
untying of magic knots was forbidden by 
the ,coptic church1 but we        are   
not told the purposes for which the     
knots were used4 ,see ,il        ,fetha 
,nagast o legislazione dei re1 codice   
ecclesiastico e civile di               
,abissinia1 tradotto e annotato da      
,ignazio ,guidi 7,rome1 #ahii71 p4      
#adj4     ,m#aij ,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                
constriction4 ,custom of going on       
certain solemn occasions with one       
shoe on and one shoe off4     #aaeb ,for
 examples see ,horace1 ,sat4 i4 #h1 #bc 
sq42 ,virgil1 ,aen4 iii4        #cgj1   
iv4 #eji2 ,ovid1 ,metam4 vii4 #ahb sq42 

,tibullus1 i4 #c4 #bi-cb2               
,petronius1 ,sat4 #dd2 ,aulus ,gellius1 
iv4 #c4 #c2 ,columella1 ,de re          
rustica1 x4 #ceg-cfb2 ,athenaeus1 v4    
#bh1 p4 #aih ,e2 ,dittenberger1         
,sylloge inscriptionum ,graecarum1#b    
,nos4 #fec 7lines #bc sq47 and          
#ici2 ,ch4 ,michel1 ,recueil            
d'inscriptions grecques1 ,no4 #fid4     
,compare        ,servius on ,virgil1    
,aen4 iv4 #eah1 8,in sacris nihil solet 
esse        religatum40     #aaec ,ovid1
 ,fasti1 iii4 #beg sq4     #aaed        
,thucydides1 iii4 #bb4     #aaee ,schol4
 on ,pindar1 ,pyth4 iv4 #acc4     #aaef 
,virgil1 ,aen4 vii4 #fhi sq4     #aaeg  
,pindar1 ,pyth4 iv4 #abi sqq43          
,apollonius ,rhodius1 ,argonaut4 i4 #e  
sqq42 ,apollodorus1 i4 #i4 #af4         
#aaeh ,artemidorus1 ,onirocrit4 iv4 #fc4
 ,at ,chemmis in ,upper ,egypt there    
was a temple of ,perseus1 and the people
 said that from time to time            
,perseus appeared to them and they found
 his great sandal1 two cubits           

long1 which was a sign of prosperity for
 the whole land of ,egypt4        ,see  
,herodotus1 ii4 #ia4     #aaei ,gazette 
archologique1 #ahhd1 plates #dd1 #de1   
#df with the remarks of        ,de      
,witte and ,f4 ,lenormant1 pp4 #ceb sq4 
,the skin on which the man        is    
crouching is probably the so-called     
8fleece of ,zeus0 7        71 as to     
which see ,hesychius and ,suidas1 s4v42 
,polemo1 ed4        ,preller1 pp4       
#adj-adb2 ,c4 ,a4 ,lobeck1 ,aglaophamus1
 pp4 #ahc sqq4        ,compare my note  
on ,pausanias1 ii4 #ca4 #h4     #aafj   
,virgil1 ,aen4 iv4 #eag sqq4     #aafa  
,i4 ,goldziher1 8,der ,dwn des ,garwal  
b4 ,aus ,al-,hutej' a10                 
,zeitschrift der ,deutschen             
,morgenlndischen ,gesellschaft1 xlvi4   
7#ahib7 p4 #e4     ,m#aia ,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 
enemy4     #aafb ,see ,servius1 on      

,virgil1 ,aen4 iii4 #cgj3 8,in ratione  
sacrorum par        est et animae et    
corporis causa3 nam plerumque quae non  
possunt        circa animam fieri fiunt 
circa corpus1 ut solvere vel ligare1 quo
        possit anima1 quod per se non   
potest1 ex cognatione sentire40         
#aafc ,livy1 i4 #ah4 #g4     #aafd      
8,,unum ,,exuta ,,pedem quia id agitur1 
ut et ista solvatur et implicetur       
,aeneas10 ,servius1 on ,virgil1 ,aen4   
iv4 #eah4     ,m#aib ,rings also are    
regarded as magical fetters which       
prevent the egress        or ingress of 
spirits4     #aafe 8,on a ,far-off      
,island10 ,blackwood's ,magazine1       
,february #ahhf1 p4        #bch4        
#aaff ,clement of ,alexandria1 ,strom4  
v4 #e4 #bh1 p4 #ffb1 ed4 ,potter2       
,jamblichus1 ,adhortatio ad             
philosophiam1 #bc2 ,plutarch1 ,de       
educatione puerorum1 #ag4 ,according to 
others1 all that ,pythagoras            
forbade was the wearing of a ring on    
which the likeness of a god was         

engraved 7,diogenes ,laertius1 viii4 #a4
 #ag2 ,porphyry1 ,vit4 ,pythag4         
#db2 ,suidas1 s4v4 72 according to      
,julian a ring was only        forbidden
 if it bore the names of the gods       
7,julian1 ,or4 vii4 p4        #bcf ,d1  
p4 #cjf ed4 ,dindorf74 ,i have shewn    
elsewhere that the maxims        or     
symbols of ,pythagoras1 as they were    
called1 are in great measure            
merely popular superstitions            
7,folk-lore1 i4 7#ahij7 pp4 #adg        
sqq474     #aafg ,this we learn from an 
inscription found on the site4 ,see     
1 ,athens1 #ahih1 col4 #bdi2            
,dittenberger1 ,sylloge                 
inscriptionum ,graecarum1#b ,no4 #ici4  
#aafh ,ovid1 ,fasti1 iv4 #feg sq4       
,m#aic ,rings worn as amulets against   
demons1 witches1 and ghosts4 ,reason    
why the ,flamen ,dialis might not wear  
knots and rings4     #aafi ,i4 ,v4      
,zingerle1 ,sitten1 ,bruche und         
,meinungen des ,tiroler ,volkes1#b      
p4 #c4     #aagj ,j4 ,scheffer1         

,lapponia 7,frankfort1 #afgc71 p4 #cac4 
#aaga ,r4 ,f4 ,kaindl1 ,die ,huzulen    
7,vienna1 #ahid71 p4 #hi2 id41          
8,viehzucht        und ,viehzauber in   
den ,ostkarpaten10 ,globus1 lxix4       
7#ahif7 p4 #chf4     #aagb ,w4 ,crooke1 
,popular ,religion and ,folk-lore of    
,northern ,india        7,westminster1  
#ahif71 ii4 #ac1 #af4     #aagc ,m4     
,merker1 ,die ,masai 7,berlin1 #aijd71  
p4 #adc4     #aagd ,m4 ,merker1 op4 cit4
 pp4 #bjj sq41 #bjb2 compare1 id4 p4    
#bej4     #aage ,above1 p4 #bfg4        
#aagf ,above1 pp4 #cb1 #ea4     #aagg   
,above1 p4 #ca4     #aagh ,de la ,borde1
 8,relation de l'origine1 etc41 des     
,caraibes sauvages10        p4 #ae1 in  
,recueil de divers voyages faits en     
,afrique et en        l',amrique        
7,paris1 #afhd74     #aagi ,a           
considerable body of evidence as to     
rings and the virtues        attributed 
to them has been collected by ,mr4 ,w4  
,jones in his work        ,finger-ring  
,lore 7,london1 #ahgg74 ,see also ,w4   

,g4 ,black1        ,folk-medicine1 pp4  
#agb-agg4     #aahj ,aulus ,gellius1 x4 
#ae4 #h4 ,see above1 p4 #ad4     #aaha  
,marcellinus on ,hermogenes1 in         
,rhetores ,graeci1 ed4 ,walz1 iv4 #dfb2 
,sopater1 ibid4 viii4 #fg4     #aahb    
,demosthenes1 ,contra ,androt4 #fh1 p4  
#fad2 ,p4 ,foucart1 ,le ,culte de       
,dionysos en ,attique 7,paris1 #aijd71  
p4 #afh4     #aahc ,h4 ,a4 ,oldfield1   
,sketches from ,nipal 7,london1 #ahhj71 
ii4 #cdb sq4     ,m#aid ,the ,gordian   
knot was perhaps a royal talisman4      
#aahd ,arrian1 ,anabasis1 ii4 #c2       
,quintus ,curtius1 iii4 #a2 ,justin1 xi4
 #g2        ,schol4 on ,euripides1      
,hippolytus1 #fga4     #aahe ,public    
talismans1 on which the safety of the   
state was supposed to        depend1    
were common in antiquity4 ,see ,c4 ,a4  
,lobeck1 ,aglaophamus1        pp4 #bgh  
sqq41 and my note on ,pausanias1 viii4  
#dg4 #e4     ,m#aie ,the savage confuses
 words and things1 and hence regards his
 name as        a vital part of himself1

 and fancies that he can be magically   
injured through it4     #aahf ,on the   
primitive conception of the relation of 
names to persons and        things1 see 
,e4 ,b4 ,tylor1 ,early ,history of      
,mankind1#c pp4 #abc        sqq42 ,r4   
,andree1 ,ethnographische ,parallelen   
und ,vergleiche        7,stuttgart1     
#ahgh71 pp4 #afe sqq42 ,e4 ,clodd1      
,tom-tit-tot 7,london1        #ahih71   
pp4 #ec sqq41 #gi sqq4 ,in what follows 
,i have used with        advantage the  
works of all these writers4     #aahg   
,j4 ,mooney1 8,sacred ,formulas of the  
,cherokees10 ,seventh ,annual           
,report of the ,bureau of ,ethnology    
7,washington1 #ahia71 p4 #cdc4     #aahh
 ,e4 ,w4 ,nelson1 8,the ,eskimo about   
,bering ,strait10 ,eighteenth ,annual   
,report of the ,bureau of ,american     
,ethnology1 part i4 7,washington1       
#ahii7 p4 #bhi4     #aahi ,a4 ,c4       
,kruijt1 8,van ,paloppo naar ,posso10   
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   

xlii4 7#ahih7 pp4 #fa sq4     #aaij     
,professor 7,sir7 ,j4 ,rhys1 8,welsh    
,fairies10 ,the ,nineteenth ,century1   
xxx4 7,july-,december #ahia7 pp4 #eff   
sq4     ,m#aif ,the ,australian savages 
keep their names secret lest sorcerers  
should        injure them by means of   
their names4     #aaia ,a4 ,w4 ,howitt1 
,native ,tribes of ,south-,east         
,australia1 p4 #cgg2        compare id4 
p4 #ddj4     #aaib ,r4 ,brough ,smyth1  
,aborigines of ,victoria1 i4 #dfi1 note4
     #aaic ,c4 ,lumholtz1 ,among        
,cannibals 7,london1 #ahhi71 p4 #bhj4   
#aaid ,a4 ,w4 ,howitt1 op4 cit4 p4 #gcf4
     #aaie ,a4 ,w4 ,howitt1 op4 cit4 p4 
#acc4     #aaif ,e4 ,m4 ,curr1 ,the     
,australian ,race1 i4 #df4     #aaig ,j4
 ,bulmer1 in ,brough ,smyth's           
,aborigines of ,victoria1 ii4 #id4 ,the 
writer appears to mean that the natives 
feared they would die if any        one1
 or at any rate1 an enemy1 learned their
 real names4     #aaih ,spencer and     
,gillen1 ,native ,tribes of ,central    

,australia1 p4 #aci2        compare     
ibid4 p4 #fcg2 id41 ,northern ,tribes of
 ,central        ,australia1 pp4 #ehd   
sq4     ,m#aig ,the same fear of sorcery
 has led people to conceal their names  
in        ,egypt1 ,africa1 ,asia1 and   
the ,east ,indies4     #aaii ,e4        
,lefbure1 8,la ,vertu et la vie du nom  
en gypte10 ,mlusine1        viii4       
7#ahig7 coll4 #bbf sq4     #abjj        
,mansfield ,parkyns1 ,life in ,abyssinia
 7,london1 #ahfh71 pp4 #cja sq4         
#abja ,grihya ,stras1 translated by ,h4 
,oldenberg1 part i4 pp4 #ej1 #ahc1      
#cie1 part ii4 pp4 #ee1 #bae1 #bha2 ,a4 
,hillebrandt1 ,vedische ,opfer und      
,zauber1 pp4 #df1 #agj sq42 ,w4 ,caland1
 ,altindisches ,zauberritual1        p4 
#afb1 note #bj2 ,d4 ,c4 ,j4 ,ibbetson1  
,outlines of ,punjb ,ethnography        
7,calcutta1 #ahhc71 p4 #aah2 ,w4        
,crooke1 ,popular ,religion and         
,folklore        of ,northern ,india    
7,westminster1 #ahif71 i4 #bd1 ii4 #e2  
id41        ,natives of ,northern ,india

 7,london1 #aijg71 p4 #aii4     #abjb   
,a4 ,b4 ,ellis1 ,the ,tshi-speaking     
,peoples of the ,gold ,coast1 p4 #aji4  
#abjc ,a4 ,b4 ,ellis1 ,the ,ewe-speaking
 ,peoples of the ,slave ,coast1 p4 #ih4 
#abjd ,l4 ,j4 ,b4 ,brenger-,fraud1 ,les 
,peuples de la ,sngambie 7,paris1       
#ahgi71 p4 #bh4     #abje ,e4           
,modigliani1 ,un ,viaggio a ,nas        
7,milan1 #ahij71 p4 #dfe4     #abjf ,t4 
,c4 ,hodson1 8,the genna amongst the    
,tribes of ,assam10 ,journal of         
the ,anthropological ,institute1 xxxvi4 
7#aijf7 p4 #ig4     #abjg ,c4 de ,sabir1
 8,quelques notes sur les ,mangres10    
,bulletin de la        ,socit de        
,gographie 7,paris71 ,vme ,srie1 i4     
7#ahfa7 p4 #ea4     #abjh ,a4           
,schadenburg1 8,die ,bewohner von       
,sd-,mindanao und der ,insel ,samal10   
,zeitschrift fr ,ethnologie1 xvii4      
7#ahhe7 p4 #cj4     #abji ,j4 ,h4 ,w4   
van der ,miesen1 8,een en ander over    
,boeroe10 ,mededeelingen        van wege
 het ,nederlandsche                     

,zendelinggenootschap1 xlvi4 7#aijb7 p4 
#dee2 ,j4 ,w4 ,meerburg1 8,proeve einer 
beschrijving van land en volk van       
,midden-,manggarai 7,west-,flores71     
,afdeeling ,bima10 ,tijdschrift voor    
,indische ,taal- ,land- en ,volkenkunde1
 xxxiv4 7#ahia7 p4 #dfe4     #abaj ,f4  
,kauffmann1 ,balder 7,strasburg1 #aijb71
 p4 #aih4     ,m#aih ,the ,south and    
,central ,american ,indians also keep   
their names secret        from fear of  
sorcery4     #abaa ,this ,i learned from
 my wife1 who spent some years in ,chili
 and        visited the island of       
,chiloe4     #abab ,e4 ,r4 ,smith1 ,the 
,araucanians 7,london1 #ahee71 p4 #bbb4 
#abac ,e4 ,f4 im ,thurn1 ,among the     
,indians of ,guiana 7,london1 #ahhc71 p4
        #bbj4     #abad ,f4 ,a4 ,simons1
 8,an ,exploration of the ,goajira      
,peninsula1 ,u4,s4 of        ,colombia10
 ,proceedings of the ,royal             
,geographical ,society1 ,n4,s41         
vii4 7#ahhe7 p4 #gij4     #abae ,dr4    
,cullen1 8,the ,darien ,indians10       

,transactions of the ,ethnological      
,society of ,london1 ,n4,s41 iv4 7#ahff7
 p4 #bfe4     #abaf ,a4 ,pinart1 8,les  
,indiens de l'tat de ,panama10 ,revue   
d',ethnographie1 vi4 7#ahhg7 p4 #dd4    
#abag ,c4 ,lumholtz1 ,unknown ,mexico1  
i4 #dfb4     ,m#aii ,similar            
superstition as to personal names among 
the ,indians of ,north        ,america4 
#abah ,h4 ,r4 ,schoolcraft1 ,the        
,american ,indians1 their ,history1     
,condition1        and ,prospects       
7,buffalo1 #ahea71 p4 #bac4 ,compare    
id41 ,oneta1 or        ,characteristics 
of the ,red ,race of ,america 7,new     
,york and ,london1        #ahde71 p4    
#def4     #abai ,h4 ,r4 ,schoolcraft1   
,indian ,tribes1 iv4 #bag4     #abbj ,j4
 ,g4 ,bourke1 8,notes upon the ,religion
 of the ,apache ,indians10              
,folk-lore ii4 7#ahia7 p4 #dbc4         
#abba ,a4 ,s4 ,galschet1 ,the ,karankawa
 ,indians1 the ,coast ,people of ,texas 
7,archaeological and ,ethnological      
,papers of the ,peabody ,museum1        

,harvard ,university1 vol4 i4 ,no4 #b71 
p4 #fi4     #abbb ,s4 ,powers1 ,tribes  
of ,california 7,washington1 #ahgg71 p4 
#cae4     #abbc ,g4 ,b4 ,grinnell1      
,blackfoot ,lodge ,tales1 p4 #aid4      
#abbd ,relations des ,jsuites1 #afcc1 p4
 #c 7,canadian reprint1 ,quebec1        
#aheh74     #abbe ,peter ,jones1        
,history of the ,ojebway ,indians1 p4   
#afb4 ,compare ,a4 ,p4        ,reid1    
8,religious ,beliefs of the ,ojibois or 
,sauteux ,indians10        ,journal of  
the ,anthropological ,institute1 iii4   
7#ahgd7 p4 #ajg4     ,m#bjj ,sometimes  
savages1 though they will not utter     
their own names1 do        not object to
 other people's doing so4   ,m#bja ,men 
who will not mention their own names    
will yet invite other        people to  
do so for them4     #abbf ,j4 ,sibree1  
,the ,great ,african ,island 7,london1  
#ahhj71 p4 #bhi4     #abbg ,h4 ,w4      
,grainge1 8,journal of a ,visit to      
,mojanga on the ,north-,west            
,coast10 ,antananarivo ,annual and      

,madagascar ,magazine1 ,no4 i4 p4 #be   
7reprint of the first four numbers1     
,antananarivo and ,london1 #ahhe74      
#abbh ,j4 ,g4 ,bourke1 8,medicine-men of
 the ,apaches10 ,ninth ,annual ,report  
of        the ,bureau of ,ethnology     
7,washington1 #ahib71 p4 #dfa4     #abbi
 ,r4 ,c4 ,mayne1 ,four ,years in        
,british ,columbia and ,vancouver       
,island        7,london1 #ahfb71 pp4    
#bgh sq4     #abcj ,j4 ,g4 ,bourke1 ,on 
the ,border with ,crook1 pp4 #aca sq4   
#abca ,m4 ,dobrizhoffer1 ,historia de   
,abiponibus 7,vienna1 #aghd71 ii4 #dih4 
#abcb ,e4 ,w4 ,nelson1 8,the ,eskimo    
about ,bering ,strait10 ,eighteenth     
,annual        ,report of the ,bureau of
 ,american ,ethnology1 part i4          
7,washington1        #ahii7 p4 #bhi4    
#abcc ,g4 ,a4 ,wilken1 ,handleiding voor
 de vergelijkende ,volkenkunde van      
,nederlandsch-,indi1 p4 #bba4 ,compare  
,j4 ,h4 ,f4 ,kohlbrugge1                
8,naamgeving in ,insulinde10 ,bijdragen 
tot de ,taal- ,land- en                 

,volkenkunde van ,nederlandsch-,indi1   
lii4 7#aija7 pp4 #agb sq4 ,the          
custom is reported for the ,british     
settlements in the ,straits of          
,malacca by ,t4 ,j4 ,newbold 7,political
 and ,statistical ,account of the       
,british ,settlements in the ,straits of
 ,malacca1 ,london1 #ahci1 ii4          
#agf72 for ,sumatra in general by ,w4   
,marsden 7,history of ,sumatra1         
pp4 #bhf sq471 and ,a4 ,l4 van ,hasselt 
7,volksbeschrijving van                 
,midden-,sumatra1 p4 #bga72 for the     
,battas by ,baron van ,hovell 78,iets   
over 't oorlogvoeren der ,batta's10     
,tijdschrift voor ,nederlandsch         
,indi1 ,n4,s41 vii4 7#ahgh7 p4 #dcf1    
note72 for the ,dyaks by ,c4 ,hupe      
78,korte ,verhandeling over de          
,godsdienst1 ,zeden1 enz4 der           
,dajakkers10        ,tijdschrift voor   
,nerlands ,indi1 #ahdf1 dl4 iii4 p4     
#bej71 and ,w4        ,h4 ,furness      
7,home-life of ,borneo ,head-hunters1   
,philadelphia1 #aijb1        p4 #af72   

for the island of ,sumba by ,s4 ,roos   
78,bijdrage tot de ,kennis        van   
,taal1 ,land en ,volk op het ,eiland    
,soemba10 p4 #gj1 ,verhandelingen       
van het ,bataviaasch ,genootschap van   
,kunsten en ,wetenschappen1             
xxxvi472 and for ,bolang ,mongondo1 in  
the west of ,celebes1 by ,n4 ,p4        
,wilken and ,j4 ,a4 ,schwarz 78,allerlei
 over het land en volk van              
,bolaang ,mongondou10 ,mededeelingen van
 wege het ,nederlandsche                
,zendelinggenootschap1 xi4 7#ahfg7 p4   
#cef74     #abcd ,j4 ,chalmers1         
,pioneering in ,new ,guinea1 p4 #ahg4   
,if a ,motumotu man        is hard      
pressed for his name and there is nobody
 near to help him1        he will at    
last in a very stupid way mention it    
himself4     #abce ,o4 ,schellong1 8ber 
,familienleben und ,gebruche der ,papuas
 der        ,umgebung von ,finschhafen10
 ,zeitschrift fr ,ethnologie1 xxi4      
7#ahhi7        p4 #ab4 ,compare ,m4     
,krieger1 ,neu ,guinea 7,berlin1 #ahii71

 p4 #agb4     #abcf ,th4 ,j4 ,f4 van    
,hasselt1 8,gebruik van vermomde ,taal  
door de ,nufooren10        ,tijdschrift 
voor ,indische ,taal- ,land- en         
,volkenkunde1 xlv4 7#aijb7        p4    
#bgi4 ,the ,nufoors are a ,papuan tribe 
on ,doreh ,bay1 in ,dutch ,new          
,guinea4 ,see id41 in ,tijdschrift voor 
,indische ,taal- ,land- en              
,volkenkunde1 xlvi4 7#aijc7 p4 #bhg4    
#abcg ,j4 ,graf ,pfeil1 ,studien und    
,beobachtungen aus der ,sdsee           
7,brunswick1 #ahii71 p4 #gh2 ,p4 ,a4    
,kleintitschen1 ,die ,kstenbewohner     
der ,gazellehalbinsel 7,hiltrup bei     
,mnster1 preface dated ,christmas1      
#aijf71 pp4 #bcg sq4     #abch ,j4      
,macdonald1 8,manners1 ,customs1        
,superstitions1 and ,religions of       
,south ,african ,tribes10 ,journal of   
the ,anthropological ,institute1        
xx4 7#ahia7 p4 #aca4     #abci ,v4 ,l4  
,cameron1 ,across ,africa 7,london1     
#ahgg71 ii4 #fa4     #abdj ,s4 ,l4      
,hinde and ,h4 ,hinde1 ,the ,last of the

 ,masai 7,london1 #aija71        pp4 #dh
 sq4 ,compare ,sir ,h4 ,johnston1 ,the  
,uganda ,protectorate        7,london1  
#aijb71 ii4 #hbf sq42 ,m4 ,merker1 ,die 
,masai 7,berlin1        #aijd71 p4 #ef4 
#abda ,p4 ,reichard1 8,die ,wanjamuesi10
 ,zeitschrift der ,gesellschaft fr      
,erdkunde zu ,berlin1 xxiv4 7#ahhi7 p4  
#beh4     #abdb ,j4 ,roscoe1 8,further  
,notes on the ,manners and ,customs of  
the        ,baganda10 ,journal of the   
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #bi4     #abdc ,e4    
,torday and ,t4 ,a4 ,joyce1 8,note on   
the ,southern ,ba-,mbala10 ,man1        
vii4 7#aijg7 p4 #ha4     ,m#bjb         
,sometimes the prohibition to mention   
personal names is not permanent         
but temporary and contingent4     #abdd 
,a4 ,c4 ,hollis1 ,the ,nandi1 p4 #dc4   
#abde ,rev4 ,j4 ,h4 ,weeks1             
8,anthropological ,notes on the ,bangala
 of the ,upper        ,congo ,river10   
,journal of the ,anthropological        
,institute1 xxxix4        7#aiji7 pp4   

#abh1 #dei4     #abdf ,r4 ,parkinson1   
,dreissig ,jahre in der ,sdsee1 p4 #aih4
     #abdg ,dudley ,kidd1 ,savage       
,childhood1 p4 #gc4     ,m#bjc ,in order
 to avoid the use of people's own names1
 parents are        sometimes named     
after their children1 uncles and aunts  
after their        nephews and nieces1  
and so forth4 ,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 to4     #abdh ,e4 ,m4 ,curr1   
,the ,australian ,race1 iii4 #ede4      
,similarly among the        ,dacotas    
8there is no secrecy in children's      
names1 but when they grow        up     
there is a secrecy in men's names0 7,h4 
,r4 ,schoolcraft1 ,indian               
,tribes1 iii4 #bdj74     #abdi ,th4 ,j4 
,f4 van ,hasselt1 8,gebruik van vermomde
 ,taal door de ,nufooren10              
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1 xlv4 7#aijb7    

p4 #bgh4     #abej ,a4 ,c4 ,kruijt1     
8,een en ander aangaande het geestelijk 
en        maatschappelijk leven van den 
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xl4 7#ahif7 pp4  
#bgc sqq4     #abea ,g4 ,mansveld       
7,kontroleur van ,nias71 8,iets over de 
namen en ,galars        onder de        
,maleijers in de ,padangsche            
,bovenlanden1 bepaaldelijk in           
noordelijk ,agam10 ,tijdschrift voor    
,indische ,taal- ,land- en              
,volkenkunde1 xxiii4 7#ahgf7 pp4 #ddc1  
#ddi4     #abeb ,spenser ,st4 ,john1    
,life in the ,forests of the ,far       
,east1#b i4 #bjh4     #abec ,dudley     
,kidd1 ,the ,essential ,kafir1 p4 #bjb4 
#abed ,l4 ,a4 ,waddell1 8,the ,tribes of
 the ,brahmapootra ,valley10 ,journal of
        the ,asiatic ,society of        
,bengal1 lxix4 part iii4 7#aija7 pp4    
#eb1 #fi1        compare #df4     #abee 
,h4 ,callaway1 ,religious ,system of the
 ,amazulu1 part iii4 p4 #caf1           

note4     #abef ,w4 ,crooke1 ,popular   
,religion and ,folk-lore of ,northern   
,india        7,westminster1 #ahif71 ii4
 #e sq4 ,compare id41 ,tribes and       
,castes        of the ,north-,western   
,provinces and ,oudh1 ii4 #bea4         
#abeg ,g4 ,a4 ,wilken1 ,handleiding voor
 de vergelijkende ,volkenkunde van      
,nederlandsch-,indi1 pp4 #baf-bai2 ,e4  
,b4 ,tylor1 8,on a ,method of           
,investigating the ,developement of     
,institutions10 ,journal of the         
,anthropological ,institute1 xviii4     
7#ahhi7 pp4 #bdh-bej 7who refers to     
a series of papers by ,g4 ,a4 ,wilken1  
8,over de primitieve vormen van         
het huwelijk10 published in ,indische   
,gids1 #ahhj1 etc41 which ,i        have
 not seen74 ,wilken's theory is rejected
 by ,mr4 ,a4 ,c4 ,kruijt        7l4c471 
who explains the custom by the fear of  
attracting the        attention of evil 
spirits to the person named4 ,other     
explanations        are suggested by    
,mr4 ,j4 ,h4 ,f4 ,kohlbrugge            

78,naamgeving in ,insulinde10           
,bijdragen tot de ,taal- ,land- en      
,volkenkunde van                        
,nederlandsch-,indi1 lii4 7#aija7 pp4   
#afj-agj71 and by ,mr4 ,e4 ,crawley     
7,the ,mystic ,rose1 ,london1 #aijb1 pp4
 #dbh-dcc74     #abeh ,for evidence of  
the custom of naming parents after their
 children in        ,australia1 see ,e4 
,j4 ,eyre1 ,journals of ,expeditions of 
,discovery        into ,central         
,australia 7,london1 #ahde71 ii4 #cbe   
sq43 in ,sumatra1        see ,w4        
,marsden1 ,history of ,sumatra1 p4 #bhf2
 ,baron van ,hovell1        8,iets over 
't oorlogvoeren der ,batta's10          
,tijdschrift voor                       
,nederlandsch-,indi1 ,n4,s4 vii4 7#ahgh7
 p4 #dcf1 note2 ,a4 ,l4 van             
,hasselt1 ,volksbeschrijving van        
,midden-,sumatra1 p4 #bgd3 in ,nias1    
see ,j4 ,t4 ,nieuwenhuisen en ,h4 ,c4   
,b4 von ,rosenberg1 ,verslag omtrent    
het eiland ,nias1 p4 #bh                
7,verhandelingen van het ,bataviaasch   

,genootschap van ,kunsten en            
,wetenschappen1 xxx4 ,batavia1 #ahfc73  
in        ,java1 see ,p4 ,j4 ,veth1     
,java1 i4 7,haarlem1 #ahge7 p4 #fdb2 ,j4
 ,h4 ,f4        ,kohlbrugge1 8,die      
,tenggeresen1 ein alter ,javanischen    
,volksstamm10        ,bijdragen tot de  
,taal- ,land- en ,volkenkunde van       
,nederlandsch-,indi1 liii4 7#aija7 p4   
#aba2 in ,borneo1 see ,c4 ,hupe1        
8,korte ,verhandeling over de           
,godsdienst1 ,zeden1 enz4 der           
,dajakkers10        ,tijdschrift voor   
,nerlands ,indi1 #ahdf1 dl4 iii4 p4     
#bdi2 ,h4 ,low1        ,sarawak1 p4     
#bdi2 ,spenser ,st4 ,john1 ,life in the 
,forests of the ,far        ,east1#b i4 
#bjh2 ,m4 ,t4 ,h4 ,perelaer1            
,ethnographische ,beschrijving der      
,dajaks1 p4 #db2 ,c4 ,hose1 8,the       
,natives of ,borneo10 ,journal of the   
,anthropological ,institute1 xxiii4     
7#ahid7 p4 #agj2 ,w4 ,h4 ,furness1      
,folk-lore in ,borneo 7,wallingford1    
,pennsylvania1 #ahii1 privately         

printed71 p4 #bf2 id41 ,home-life of    
,borneo ,head-hunters1 pp4 #ag          
sq41 #ee2 ,a4 ,w4 ,nieuwenhuis1 ,quer   
durch ,borneo1 i4 #ge3 among the        
,mantras of ,malacca1 see ,w4 ,w4 ,skeat
 and ,c4 ,o4 ,blagden1 ,pagan ,races    
of the ,malay ,peninsula1 ii4 #af sq43  
among the ,negritos of        ,zambales 
in the ,philippines1 see ,w4 ,a4 ,reed1 
,negritos of ,zambales        7,manilla1
 #aijd71 p4 #ee3 in the islands between 
,celebes and ,new        ,guinea1 see   
,j4 ,g4 ,f4 ,riedel1 ,de sluik- en      
kroesharige rassen        tusschen      
,selebes en ,papua1 pp4 #e1 #acg1 #aeb  
sq41 #bch1 #bfj1 #cec1        #cib1     
#dah1 #dej2 ,j4 ,h4 ,w4 van der ,miesen1
 8,een en ander over ,boeroe10          
,mededeelingen van wege het             
,nederlandsche ,zendelinggenootschap1   
xlvi4 7#aijb7 p4 #ddd2 in ,celebes and  
other parts of the ,indian              
,archipelago1 see ,j4 ,h4 ,f4           
,kohlbrugge1 8,naamgeving in            
,insulinde10        ,bijdragen tot de   

,taal- ,land- en ,volkenkunde van       
,nederlandsch-,indi1 lii4 7#aija7 pp4   
#afj-agj2 ,g4 ,a4 ,wilken1              
,handleiding voor de vergelijkende      
,volkenkunde van                        
,nederlandsch-,indi1 pp4 #baf sqq43 in  
,new ,guinea1 see ,p4 ,w4               
,schmidt1 8,ethnographisches von        
,berlinhafen1 ,deutsch-,neu-,guinea10   
,mittheilungen der ,anthropologischen   
,gesellschaft in ,wien1 xxx4            
7#ahii7 p4 #bh3 among the ,kasias of    
,north-eastern ,india1 see ,col4 ,h4    
,yule1 in ,journal of the               
,anthropological ,institute1 ix4 7#ahhj7
 p4        #bih2 ,l4 ,a4 ,waddell1 8,the
 ,tribes of the ,brahmaputra ,valley10  
,journal        of the ,asiatic ,society
 of ,bengal1 lxix4 part iii4 7,calcutta1
 #aija7        p4 #df3 among some of the
 indigenous races of southern ,china1   
see ,p4        ,vial1 8,les ,gni ou     
,gnipa1 tribu ,lolote du ,yun-,nan10    
,missions        ,catholiques1 xxv4     
7#ahic7 p4 #bgj2 ,la ,mission lyonnaise 

d'exploration commerciale en ,chine     
7,lyons1 #ahih71 p4 #cfi3 in ,corea1    
see ,mrs4 ,bishop1 ,korea and her       
,neighbours 7,london1 #ahih71 i4 #acf3  
among the ,yukagirs of north-eastern    
,asia1 see ,w4 ,jochelson1 8,die        
,jukagiren im ussersten ,nordosten      
,asiens10 xvii4 ,jahresbericht der      
,geographischen ,gesellschaft von ,bern 
7,bern1 #aijj71 pp4 #bf sq42 ,p4        
von ,stenin1 8,jochelson's ,forschungen 
unter den ,jukagiren10 ,globus1         
lxxvi4 7#ahii7 p4 #afi3 among the       
,masai1 see ,m4 ,merker1 ,die ,masai    
7,berlin1 #aijd71 pp4 #ei1 #bce3 among  
the ,bechuanas1 ,basutos1 and other     
,caffre tribes of ,south ,africa1 see   
,d4 ,livingston1 ,missionary            
,travels and ,researches in ,south      
,africa 7,london1 #aheg71 p4 #abf2 ,j4  
,shooter1 ,the ,kafirs of ,natal        
7,london1 #aheg71 pp4 #bbj sq42 ,d4     
,leslie1 ,among the ,zulus and          
,amatongas#b 7,edinburgh1 #ahge71 pp4   
#aga        sq42 ,g4 ,m',call ,theal1   

,kaffir ,folk-lore#b 7,london1 #ahhf71  
p4 #bbe2        ,father ,porte1 8,les   
reminiscences d'un missionaire du       
,basutoland10        ,missions          
,catholiques1 xxviii4 7#ahif7 p4 #cjj3  
among the ,hos of        ,togoland in   
,west ,africa1 see ,j4 ,spieth1 ,die    
,ewe-,stmme1 p4 #bag3        among the  
,patagonians1 see ,g4 ,c4 ,musters1 ,at 
,home with the        ,patagonians      
7,london1 #ahga71 p4 #agg3 among the    
,lengua ,indians of the        ,gran    
,chaco1 see ,g4 ,kurze1 8,sitten und    
,gebruche der        ,lengua-,indianer10
 ,mittheilungen der ,geographischen     
,gesellschaft zu        ,jena1 xxiii4   
7#aije7 p4 #bh3 among the ,mayas of     
,guatemala1 see ,h4 ,h4                 
,bancroft1 ,native ,races of the        
,pacific ,states1 ii4 #fhj3 among the   
,haida ,indians of ,queen ,charlotte    
,islands1 see ,j4 ,r4 ,swanton1         
8,contributions to the ,ethnology of the
 ,haida10 ,memoir of the                
,american ,museum of ,natural ,history1 

,the ,jesup ,north ,pacific             
,expedition1 vol4 v4 part i4 7,leyden   
and ,new ,york1 #aije7 p4 #aah3 and     
among the ,tinneh and occasionally the  
,thlinkeet ,indians of        north-west
 ,america1 see ,e4 ,petitot1            
,monographie des ,dn-,dindji            
7,paris1 #ahgf71 p4 #fa2 ,h4 ,j4        
,holmberg1 8,ethnographische ,skizzen   
ber        die ,vlker des russischen    
,amerika10 ,acta ,societatis            
,scientiarum        ,fennicae1 iv4      
7#ahef7 p4 #cai4     ,m#bjd ,the names  
of persons related to the speaker by    
blood and especially        by marriage 
may often not be mentioned4 ,women's    
speech among the        ,caffres4       
#abei ,j4 ,shooter1 ,the ,kafirs of     
,natal 7,london1 #aheg71 p4 #bba4       
#abfj ,maclean1 ,compendium of ,kafir   
,laws and ,customs 7,cape ,town1 #ahff71
        pp4 #ib sq42 ,d4 ,leslie1 ,among
 the ,zulus and ,amatongas1#b pp4 #ada  
sq41 #agb2 ,m4 ,kranz1 ,natur- und      
,kulturleben der ,zulus 7,wiesbaden1    

#ahhj71 pp4 #aad sq42 ,g4 ,m',call      
,theal1 ,kaffir ,folk-lore#b 7,london1  
#ahhf71 p4 #bad2 id41 ,records of       
,south-,eastern ,africa1 vii4 #dce2     
,dudley ,kidd1 ,the ,essential ,kafir1  
pp4 #bcf-bdc2 ,father ,porte1 8,les     
reminiscences d'un missionaire du       
,basutoland10 ,missions                 
,catholiques1 xxviii4 7#ahif7 p4 #bcc4  
#abfa ,rev4 ,francis ,fleming1          
,kaffraria and its ,inhabitants         
7,london1        #ahec71 p4 #ig2 id41   
,southern ,africa 7,london1 #ahef71 pp4 
#bch sq4        ,this writer states that
 the women are forbidden to pronounce   
8any        word which may happen to    
contain a sound similar to any one in   
the        names of their nearest male  
relatives40     #abfb ,maclean1 op4 cit4
 p4 #ic2 ,d4 ,leslie1 ,among the ,zulus 
and        ,amatongas1#b pp4 #df1 #ajb1 
#agb4 ,the extensive system of taboos on
        personal names among the        
,caffres is known as ,ukuhlonipa1 or    
simply        hlonipa4 ,the fullest     

account of it with which ,i am          
acquainted is        given by ,leslie1  
op4 cit4 pp4 #ada sq41 #agb-ahj4 ,see   
further ,miss        ,a4 ,werner1 8,the 
,custom of ,hlonipa in its ,influence on
 ,language10        ,journal of the     
,african ,society1 ,no4 #ae 7,april1    
#aije71 pp4 #cdf-cef4     #abfc ,sir ,h4
 ,h4 ,johnston1 ,british ,central       
,africa 7,london1 #ahig71 p4 #deb4      
#abfd ,a4 ,merensky1 8,das ,konde-volk  
im deutschen ,gebiet am ,nyassa-,see10  
,verhandlungen der ,berliner            
,gesellschaft fr ,anthropologie1        
,ethnologie1 und ,urgeschichte1 #ahic1  
p4 7#bif74     #abfe ,w4 ,munzinger1    
,ostafrikanische ,studien               
7,schaffhausen1 #ahfd71 p4        #ebf2 
id41 ,sitten und ,recht der ,bogos      
7,winterthur1 #ahei71 p4 #ie4     #abff 
,g4 ,a4 ,krause1 8,merkwrdige ,sitten   
der ,haussa10 ,globus1 lxix4            
7#ahif7 p4 #cge4     #abfg ,herodotus1  
i4 #adf4     #abfh ,servius1 on ,virgil1
 ,aen4 iv4 #eh4     #abfi ,k4 ,rhamm1   

8,der ,verkehr der ,geschlecter unter   
den ,slaven in seinen                   
gegenstzlichen ,erscheinungen10 ,globus1
 lxxxii4 7#aijb7 p4 #aib4     #abgj ,w4 
,radloff1 ,proben der ,volkslitteratur  
der trkischen ,stmme                    
,sd-,sibiriens1 iii4 7,st4 ,petersburg1 
#ahgj7 p4 #ac1 note #c4     #abga ,j4   
,batchelor1 ,the ,ainu and their        
,folk-lore 7,london1 #aija71 pp4        
#bbf1 #bdi sq41 #beb4     #abgb         
,bringaud1 8,les ,karins de la          
,birmanie10 ,missions ,catholiques1 xx4 
7#ahhh7 p4 #cjh4     #abgc ,w4 ,h4 ,r4  
,rivers1 ,the ,todas1 p4 #fbf4     #abgd
 ,e4 ,thurston1 ,ethnographic ,notes in 
,southern ,india1 p4 #ecc4     #abge    
,peter ,jones1 ,history of the ,ojebway 
,indians1 p4 #afb4     #abgf ,e4 ,james1
 ,expedition from ,pittsburgh to the    
,rocky ,mountains        7,london1      
#ahbc71 i4 #bcb4     #abgg ,s4 ,r4      
,riggs1 ,dakota ,grammar1 ,texts1 and   
,ethnography 7,washington1              
#ahic71 p4 #bjd4     #abgh ,s4 ,powers1 

,tribes of ,california1 p4 #cae4        
,m#bje ,names of relations1 especially  
of persons related to the speaker by    
marriage1 may not be mentioned in the   
,east ,indies4     #abgi ,willer1       
8,verzameling der ,battasche ,wetten en 
,instellingen in        ,mandheling en  
,pertibie10 ,tijdschrift voor           
,nederlandsch-,indi1        #ahdf1 dl4  
ii4 #ccg sq4     #abhj ,j4 ,h4          
,meerwaldt1 8,gebruiken der ,bataks in  
het maatschappelijk        leven10      
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 xlix4 7#aije7 pp4
 #abc1 #abe4     #abha ,j4 ,e4 ,neumann1
 8,kemali1 ,pantang en ,rboe bij de     
,karo-,bataks10        ,tijdschrift voor
 ,indische ,taal- ,land- en             
,volkenkunde1 xlviii4        7#aijf7 p4 
#eaj4     #abhb ,c4 ,hupe1 8,korte      
,verhandeling over de ,godsdienst1      
,zeden1 enz4 der        ,dajakkers10    
,tijdschrift voor ,nerlands ,indie1     
#ahdf1 dl4 iii4 pp4        #bdi sq4     

#abhc 8,de ,dajaks op ,borneo10         
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 xiii4 7#ahfi7 p4 
#gh2 ,g4 ,a4 ,wilken1                   
,handleiding voor de vergelijkende      
,volkenkunde van                        
,nederlandsch-,indi1 p4 #eii4     #abhd 
,r4 ,shelford1 8,two ,medicine-baskets  
from ,sarawak10 ,journal of the         
,anthropological ,institute1 xxxiii4    
7#aijc7 pp4 #gh sq4     #abhe ,m4 ,c4   
,schadee1 8,bijdrage tot de kennis van  
den godsdienst der ,dajaks        van   
,landak en ,tajan10 ,bijdragen tot de   
,taal- ,land- en ,volkenkunde        van
 ,nederlandsche-,indi1 lvi4 7#aijd7 p4  
#ecf4     #abhf ,a4 ,c4 ,kruijt1 8,een  
en ander aangaande het geestelijk en    
maatschappelijk leven van den           
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xl4 7#ahif7 pp4  
#bgc sq4        ,the word for taboo     
among these people is kapali4 ,see      

further ,a4 ,c4        ,kruijt1 8,eenige
 ethnographische aanteekeningen omtrent 
de ,toboengkoe        en ,tomori10 op4  
cit4 xliv4 7#aijj7 pp4 #bai1 #bcg4      
#abhg ,g4 ,a4 ,wilken1 ,handleiding voor
 de vergelijkende ,volkenkunde van      
,nederlandsch-,indi1 pp4 #eii sq4       
#abhh ,g4 ,a4 ,wilken1 8,bijdrage tot de
 ,kennis der ,alfoeren van het ,eiland  
,boeroe10 p4 #bf 7,verhandelingen van   
het ,bataviaasch ,genootschap van       
,kunsten en ,wetenschappen1 xxxvi474    
,the words for taboo among these        
,alfoors are poto and koin2 poto applies
 to actions1 koin to        things and  
places4 ,the literal meaning of poto is 
8warm10 8hot0        7,wilken1 op4 cit4 
p4 #be74     #abhi ,j4 ,h4 ,w4 van der  
,miesen1 8,een en ander over ,boeroe10  
,mededeelingen        van wege het      
,nederlandsche ,zendelinggenootschap1   
xlvi4 7#aijb7 p4        #dee4     #abij 
,n4 ,p4 ,wilken and ,j4 ,a4 ,schwarz1   
8,allerlei over het ,land en ,volk van  
,bolaang ,mongondou10 ,mededeelingen van

 wege het ,nederlandsche                
,zendelinggenootschap1 xi4 7#ahfg7 p4   
#cef4     #abia ,c4 ,f4 ,h4 ,campen1    
8,de godsdienstbegrippen der            
,halmaherasche        ,alfoeren10       
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1        xxvii4   
7#ahhb7 p4 #dej4     #abib ,k4 ,f4      
,holle1 8,snippers van den ,regent van  
,galoeh10 ,tijdschrift voor             
,indische ,taal- ,land- en ,volkenkunde1
 xxvii4 7#ahhb7 pp4 #aja sq4        ,the
 precise consequence supposed to follow 
is that the oebi 787        plantations 
would have no bulbs 7geen knollen74 ,the
 names of        several animals are    
also tabooed in ,sunda4 ,see below1 p4  
#dae4     ,m#bjf ,names of persons      
related by marriage to the speaker are  
tabooed in        ,new ,guinea4         
#abic ,above1 p4 #ccb4     #abid ,th4   
,j4 ,f4 van ,hasselt1 8,gebruik van     
vermomde ,taal door de ,nufooren10      
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1 xlv4 7#aijb7    

pp4 #bgh sq4 ,the writer explains that  
8to eat well0 is a phrase        used in
 the sense of 8to be decent1            
well-behaved10 8to know what is         
customary40     #abie ,m4 ,krieger1     
,neu-,guinea1 pp4 #aga sq4     #abif ,k4
 ,vetter1 in ,nachrichten ber ,kaiser   
,wilhelms-,land und den                 
,bismarck-,archipel1 #ahig1 p4 #ib4 ,for
 more evidence of the observance        
of this custom in ,german ,new ,guinea  
see ,o4 ,schellong1 8ber                
,familienleben und ,gebruche der ,papuas
 der ,umgebung von        ,finschhafen10
 ,zeitschrift fr ,ethnologie1 xxi4      
7#ahhi7 p4 #ab2 ,m4 ,j4        ,erdweg1 
8,die ,bewohner der ,insel ,tumleo1     
,berlinhafen1                           
,deutsch-,neu-,guinea10 ,mittheilungen  
der ,anthropologischen                  
,gesellschaft in ,wien1 xxxii4 7#aijb7  
pp4 #cgi sq4     #abig ,b4 ,a4 ,hely1   
8,notes on ,totemism1 etc41 among the   
,western ,tribes10        ,british ,new 
,guinea1 ,annual ,report for #ahid-ie1  

pp4 #ed sq4        ,compare ,m4         
,krieger1 ,neu-,guinea1 pp4 #cac sq4    
,m#bjg ,names of persons related by     
marriage to the speaker are tabooed in  
,melanesia4     #abih ,reports of the   
,cambridge ,anthropological ,expedition 
to ,torres        ,straits1 v4 #adb sq4 
#abii ,dr4 ,hahl1 8ber die              
,rechtsanschauungen der ,eingeborenen   
eines ,teiles        der ,blanchebucht  
und des ,innern der ,gazelle            
,halbinsel10 ,nachrichten        ber    
,kaiser ,wilhelms-,land und den         
,bismarck-,archipel1 #ahig1 p4 #hj2     
,o4 ,schellong1 in ,zeitschrift fr      
,ethnologie1 xxi4 7#ahhi7 p4 #ab4       
#acjj ,p4 ,a4 ,kleintitschen1 ,die      
,kstenbewohner der ,gazellehalbinsel1   
pp4        #aij1 #bch4     #acja ,rev4  
,w4 ,o',ferrall1 8,native ,stories from 
,santa ,cruz and ,reef        ,islands10
 ,journal of the ,anthropological       
,institute1 xxxiv4 7#aijd7        pp4   
#bbc sq4     #acjb ,father ,lambert1    
8,murs et superstitions de la tribu     

,belep10        ,missions ,catholiques1 
xii4 7#ahhj7 pp4 #cj1 #fh2 id41 ,murs et
        superstitions des               
,no-,caldoniens 7,nouma1 #aijj71 pp4 #id
 sq4     #acjc ,r4 ,h4 ,codrington1 ,the
 ,melanesians1 pp4 #dc sq4     ,m#bjh   
,names of relations tabooed in          
,australia4     #acjd ,e4 ,j4 ,eyre1    
,journals of ,expeditions1 ii4 #cci4    
#acje ,j4 ,dawson1 ,australian          
,aborigines1 p4 #bi4 ,specimens of this 
peculiar form of speech are given by    
,mr4 ,dawson4 ,for example1 8,it        
will be very warm by and by0 was        
expressed in the ordinary language      
,baawan kulluun2 in 8turn tongue0 it was
 ,gnullewa gnatnn        tirambuul4     
#acjf ,joseph ,parker1 in ,brough       
,smyth's ,aborigines of ,victoria1 ii4  
#aef4     #acjg ,j4 ,macgillivray1      
,narrative of the ,voyage of ,h4 ,m4 ,s4
 ,rattlesnake        7,london1 #aheb71  
ii4 #aj sq4 ,it is obvious that the     
example given by        the writer does 
not illustrate his general statement4   

,apparently he        means to say that 
,nuki is the son-in-law1 not the son1 of
 the woman        in question1 and that 
the prohibition to mention the names of 
persons standing in that relationship is
 mutual4     #acjh ,mrs4 ,james ,smith1 
,the ,booandik ,tribe1 p4 #e4     #acji 
,d4 ,stewart1 in ,e4 ,m4 ,curr's        
,australian ,race1 iii4 #dfa4     ,m#bji
 ,these taboos can hardly be accounted  
for by the intermarriage of             
tribes speaking different languages4    
,differences of language between        
husbands and wives4 ,intermixture of    
races speaking different                
languages would hardly account for the  
taboos on the names of        relations4
     #acaj ,c4 ,w4 ,schrmann1 in ,native
 ,tribes of ,south ,australia           
7,adelaide1        #ahgi71 p4 #bdi4     
#acaa ,j4 ,dawson1 ,australian          
,aborigines1 pp4 #bg1 #cj sq41 #dj4 ,so 
among        the ,gowmditch-mara tribe  
of western ,victoria the child spoke his
        father's language1 and not his  

mother's1 when she happened to be of    
another tribe 7,fison and ,howitt1      
,kamilaroi and ,kurnai1 p4 #bgf74       
,compare ,a4 ,w4 ,howitt1 ,native       
,tribes of ,south-,east ,australia1 pp4 
#bej sq4     #acab ,a4 ,hale1 8,on the  
,sakais10 ,journal of the               
,anthropological        ,institute1 xv4 
7#ahhf7 p4 #bia4     #acac ,h4 ,a4      
,coudreau1 ,la ,france quinoxiale       
7,paris1 #ahhg71 ii4 #agh4     #acad ,de
 ,rochefort1 ,histoire naturelle et     
morale des ,iles ,antilles de           
l',amerique#b 7,rotterdam1 #affe71 pp4  
#cdi sq42 ,de la ,borde1                
8,relation de l'origine1 etc41 des      
,caraibs sauvages des ,isles            
,antilles de l',amerique10 pp4 #d1 #ci  
7,recueil de divers voyages faits       
en ,afrique et en ,amerique1 qui n'ont  
point est encore publiez1        ,paris1
 #afhd72 ,lafitau1 ,murs des sauvages   
ameriquains1 i4 #ee4 ,on        the     
language of the ,carib women see also   
,jean ,baptiste du ,tertre1             

,histoire generale des ,isles de ,s4    
,christophe1 de la ,guadeloupe1 de      
la ,martinique et autres dans           
l',amerique 7,paris1 #afed71 p4 #dfb2   
,labat1 ,nouveau ,voyage aux isles de   
l',amerique 7,paris1 #agac71 vi4        
#abg sq42 ,j4 ,n4 ,rat1 8,the ,carib    
,language10 ,journal of the             
,anthropological ,institute1 xxvii4     
7#ahih7 pp4 #caa sq4     #acae ,see ,c4 
,sapper1 8,mittelamericanische          
,caraiben10 ,internationales            
,archiv fr ,ethnographie1 x4 7#ahig7 pp4
 #ef sqq42 and my article1        8,a   
,suggestion as to the ,origin of ,gender
 in ,language10 ,fortnightly            
,review1 ,january #aijj1 pp4 #gi-ij2    
also ,totemism and ,exogamy1 iv4        
#bcg sq4     #acaf ,p4 ,ehrenreich1     
8,materialien zur ,sprachenkunde        
,brasiliens10        ,zeitschrift fr    
,ethnologie1 xxvi4 7#ahid7 pp4 #bc-ce4  
,m#baj ,the names of the dead are in    
general not mentioned by the ,australian
        aborigines4     #acag ,strabo1  

xi4 #d4 #h1 p4 #ejc4     #acah ,g4      
,grey1 ,journals of ,two ,expeditions of
 ,discovery in ,north-,west and         
,western ,australia 7,london1 #ahda71   
ii4 #bcb1 #beg4 ,the writer is here     
speaking especially of western          
,australia1 but his statement applies1  
with certain restrictions which will be 
mentioned presently1 to all        parts
 of the continent4 ,for evidence see ,d4
 ,collins1 ,account of the              
,english ,colony in ,new ,south ,wales  
7,london1 #ahjd71 p4 #cij2 ,hueber1     
8 travers l',australie10 ,bulletin de la
 ,socit de ,gographie        7,paris71  
,vme ,srie1 ix4 7#ahfe7 p4 #dbi2 ,s4    
,gason1 in ,native ,tribes        of    
,south ,australia1 p4 #bge2 ,k4 ,brough 
,smyth1 ,aborigines of        ,victoria1
 i4 #abj1 ii4 #big2 ,a4 ,l4 ,p4         
,cameron1 in ,journal of the            
,anthropological ,institute1 xiv4       
7#ahhe7 p4 #cfc2 ,e4 ,m4 ,curr1 ,the    
,australian ,race1 i4 #hh1 #cch1 ii4    
#aie1 iii4 #bb1 #bi1 #aci1 #aff1 #eif2  

,j4 ,d4 ,lang1 ,queensland 7,london1    
#ahfa71 pp4 #cfg1 #chg1 #chh2 ,c4       
,lumholtz1 ,among ,cannibals 7,london1  
#ahhi71 p4 #bgi2 ,report on the         
,work of the ,horn ,scientific          
,expedition to ,central ,australia      
7,london        and ,melbourne1 #ahif71 
pp4 #acg1 #afh4 ,more evidence is       
adduced below4     #acai ,on this latter
 motive see especially the remarks of   
,a4 ,w4 ,howitt1 in        ,kamilaroi   
and ,kurnai1 p4 #bdi4 ,compare also ,c4 
,w4 ,schurmann1 in        ,native       
,tribes of ,south ,australia1 p4 #bdg2  
,f4 ,bonney1 in ,journal        of the  
,anthropological ,institute1 xiii4      
7#ahhd7 p4 #abg4     #acbj ,a4          
,oldfield1 8,the ,aborigines of         
,australia10 ,transactions of the       
,ethnological ,society of ,london1      
,n4,s41 iii4 7#ahfe7 p4 #bch4     #acba 
,a4 ,oldfield1 op4 cit4 p4 #bdj4        
#acbb ,w4 ,stanbridge1 8,on the         
,aborigines of ,victoria10 ,transactions
 of the        ,ethnological ,society of

 ,london1 ,n4,s41 i4 7#ahfa7 p4 #bii4   
#acbc ,a4 ,w4 ,howitt1 8,on some        
,australian ,beliefs10 ,journal of the  
,anthropological ,institute1 xiii4      
7#ahhd7 p4 #aia2 id41 ,native           
,tribes of ,south-,east ,australia1 p4  
#ddj4     #acbd ,id41 ,native ,tribes of
 ,south-,east ,australia1 p4 #dfi4      
#acbe ,g4 ,f4 ,angas1 ,savage ,life and 
,scenes in ,australia and ,new ,zealand 
7,london1 #ahdg71 i4 #id4     #acbf     
,spencer and ,gillen1 ,native ,tribes of
 ,central ,australia1 p4 #dih4     #acbg
 ,spencer and ,gillen1 ,northern ,tribes
 of ,central ,australia1 p4 #ebf4       
#acbh ,e4 ,clement1 8,ethnographical    
,notes on the ,western ,australian      
,aborigines10 ,internationales ,archiv  
fr ,ethnographie1 xvi4 7#aijd7        p4
 #i4     ,m#baa ,the names of the dead  
are not uttered by the ,american        
,indians4     #acbi ,l4 ,h4 ,morgan1    
,league of the ,iroquois 7,rochester1   
,u4,s41 #ahea71 p4        #age4         
#accj ,a4 ,s4 ,gatschett1 ,the ,klamath 

,indians of ,south-,western ,oregon     
7,washington1 #ahij7 7,contributions to 
,north ,american ,ethnology1        vol4
 ii4 pt4 #a71 p4 xli2 ,chase1 quoted by 
,h4 ,h4 ,bancroft1 ,native        ,races
 of the ,pacific ,states1 i4 #ceg1 note 
#gf4     #acca ,s4 ,powers1 ,tribes of  
,california1 p4 #cc2 compare p4 #fh4    
#accb ,s4 ,powers1 op4 cit4 p4 #bdj4    
#accc ,f4 ,a4 ,simons1 8,an ,exploration
 of the ,goajira ,peninsula1 ,u4,s4 of  
,colombia10 ,proceedings of the ,royal  
,geographical ,society1 vii4            
7#ahhe7 p4 #gia4     #accd ,m4          
,dobrizhoffer1 ,historia de ,abiponibus1
 ii4 #cja1 #dih4 ,for more              
evidence of the observance of this taboo
 among the ,american ,indians        see
 ,a4 ,woldt1 ,captain ,jacobsen's ,reise
 an der ,nordwestkste        ,americas  
7,leipsic1 #ahhd71 p4 #eg 7as to the    
,indians of the        north-west       
coast72 ,w4 ,colquhoun ,grant1          
8,description of ,vancouver's           
,island10 ,journal of the ,royal        

,geographical ,society1 xxvii4 7#aheg7  
p4 #cjc 7as to ,vancouver ,island72     
,capt4 ,wilson1 8,report on the ,indian 
,tribes10 ,transactions of the          
,ethnological ,society of ,london1      
,n4,s41        iv4 7#ahff7 p4 #bhf 7as  
to ,vancouver ,island and               
neighbourhood72 ,c4        ,hill ,tout1 
in ,journal of the ,anthropological     
,institute1 xxxv4        7#aije7 p4     
#ach2 id41 ,the ,far ,west1 the ,land of
 the ,salish and        ,dn1 p4 #bja2   
,a4 ,ross1 ,adventures on the ,oregon or
 ,columbia        ,river1 p4 #cbb2 ,h4  
,r4 ,schoolcraft1 ,indian ,tribes1 iv4  
#bbf 7as to        the ,bonaks of       
,california72 ,ch4 ,n4 ,bell1 8,the     
,mosquito ,territory10        ,journal  
of the ,royal ,geographical ,society1   
xxxii4 7#ahfb7 p4 #bee2        ,a4      
,pinart1 8,les ,indiens de l',etat de   
,panama10 ,revue        d',ethnographie1
 vi4 7#ahhg7 p4 #ef2 ,g4 ,c4 ,musters1  
in ,journal of the        ,royal        
,geographical ,society1 xli4 7#ahga7 p4 

#fh 7as to ,patagonia74        ,more    
evidence is adduced below4     ,m#bab   
,many other peoples are reluctant to    
mention the names of the dead4          
,this reluctance seems to be based on a 
fear of the ghosts1 whose               
attention might be attracted by the     
mention of their names4     #acce ,see  
,p4 ,s4 ,pallas1 ,reise durch           
verschiedene ,provinzen des russischen  
,reichs1 iii4 #gf 7,samoyeds72 ,j4 ,w4  
,breeks1 ,account of the ,primitive     
,tribes and ,monuments of the ,nlagiris 
7,london1 #ahgc71 p4 #ai2 ,w4 ,e4       
,marshall1 ,travels amongst the ,todas1 
p4 #agg2 ,w4 ,h4 ,r4 ,rivers1 ,the      
,todas1 pp4 #dfb1 #dif1 #fbf2 ,plan de  
,carpin 7de ,plano ,carpini71           
,relation des ,mongols ou ,tartares1 ed4
 ,d',avezac1 cap4 iii4  iii42        ,h4
 ,duveyrier1 ,exploration du ,sahara1   
les ,touareg du nord 7,paris1           
#ahfd71 p4 #dae2 ,lieut4 ,s4 ,c4        
,holland1 8,the ,ainos10 ,journal of the
        ,anthropological ,institute1    

iii4 7#ahgd7 p4 #bch2 ,j4 ,batchelor1   
,the        ,ainu and their ,folk-lore  
7,london1 #aija71 pp4 #beb1 #efd2 ,j4   
,m4        ,hildebrandt1                
8,ethnographische ,notizen ber ,wakamba 
und ihre        ,nachbarn10 ,zeitschrift
 fr ,ethnologie1 x4 7#ahgh7 p4 #dje2 ,a4
 ,c4        ,hollis1 ,the ,nandi1 p4    
#ga2 ,f4 ,blumentritt1 ,versuch einer   
,ethnographie der ,philippinen 7,gotha1 
#ahhb71 p4 #ch 7,petermann's            
,mittheilungen1 ,ergnzungsheft1 ,no4    
#fg72 ,n4 ,fontana1 8,on the ,nicobar   
,isles10 ,asiatick ,researches1 iii4    
7,london1 #agii7 p4 #aed2 ,w4 ,h4       
,furness1 ,folk-lore in ,borneo         
7,wallingford1 ,pennsylvania1 #ahii71 p4
        #bf2 ,a4 van ,gennep1 ,tabou et 
totmisme  ,madagascar1 pp4 #gj sq42     
,j4 ,e4 ,calder1 8,native ,tribes of    
,tasmania10 ,journal of the             
,anthropological ,institute1 iii4       
7#ahgd7 p4 #bc2 ,j4 ,bonwick1 ,daily    
,life of the ,tasmanians1 pp4 #ig1 #ade1
 #ahc4     #accf ,h4 ,duveyrier1        

,exploration du ,sahara1 les ,touareg du
 nord1 p4 #dca4     #accg ,j4 ,dawson1  
,australian ,aborigines1 p4 #db4        
#acch ,k4 ,vetter1 ,komm herber und hilf
 uns6 iii4 7,barmen1 #ahih7 p4 #bd2     
id41 in ,nachrichten ber ,kaiser        
,wilhelms-,land und den                 
,bismarck-,archipel1 #ahig1 p4 #ib4     
#acci ,dr4 ,l4 ,loria1 8,notes on the   
ancient ,war ,customs of the ,natives of
        ,logea10 ,british ,new ,guinea1 
,annual ,report for #ahid-ie1 pp4 #de1  
#df        sq4 ,compare ,m4 ,krieger1   
,neu-,guinea1 p4 #cbb4     #acdj ,myron 
,eels1 8,the ,twana1 ,chemakum1 and     
,klallam ,indians of ,washington        
,territory10 ,annual ,report of the     
,smithsonian ,institute for #ahhg1      
part i4 p4 #fef4     #acda ,baron ,c4   
,c4 von der ,decken1 ,reisen in         
,ost-,afrika 7,leipsic1                 
#ahfi-ahga71 ii4 #be2 ,r4 ,andree1      
,ethnographische ,parallelen und        
,vergleiche1 pp4 #ahb sq4     #acdb ,s4 
,l4 ,hinde and ,h4 ,hinde1 ,the last of 

the ,masai 7,london1 #aija71 p4         
#ej2 ,sir ,h4 ,johnston1 ,the ,uganda   
,protectorate1 ii4 #hbf4     ,m#bac ,the
 like fear leads people who bear the    
same name as the dead to        change  
it for another4     #acdc ,w4 ,wyatt1 in
 ,native ,tribes of ,south ,australia1  
p4 #afe4     #acdd ,d4 ,collins1        
,account of the ,english ,colony in ,new
 ,south ,wales        7,london1 #ahjd71 
p4 #cib4     #acde ,p4 ,beveridge1      
8,notes on the ,dialects1 ,habits1 and  
,mythology of the        ,lower ,murray 
,aborigines10 ,transactions of the      
,royal ,society of        ,victoria1 vi4
 #bj sq4     #acdf 8,description of the 
,natives of ,king ,george's ,sound      
7,swan ,river7 and        adjoining     
,country10 ,journal of the ,r4          
,geographical ,society1 i4              
7#ahcb7 pp4 #df sq4     #acdg ,w4 ,e4   
,roth1 ,north ,queensland ,ethnography1 
,bulletin ,no4 #e        7,brisbane1    
#aijc71  #gb1 p4 #bj4     #acdh ,g4 ,f4 
,angas1 ,savage ,life and ,scenes in    

,australia and ,new ,zealand            
7,london1 #ahdg71 ii4 #bbh4     #acdi   
,j4 ,f4 ,lafitau1 ,murs des sauvages    
ameriquains1 ii4 #dcd2 ,r4              
,southey1 ,history of ,brazil1 iii4 #hid
 7referring to ,roger        ,williams74
     #acej ,charlevoix1 ,histoire de la 
,nouvelle ,france1 vi4 #aji4     #acea  
,s4 ,powers1 ,tribes of ,california1 p4 
#cdi2 ,myron ,eels1 8,the ,twana1       
,chemakum1 and ,klallam ,indians of     
,washington ,territory10 ,annual        
,report of the ,smithsonian ,institute  
for #ahhg1 p4 #fef4     #aceb ,s4 ,l4   
,hinde and ,h4 ,hinde1 ,the ,last of the
 ,masai1 p4 #ej4     ,m#bad ,sometimes  
all the near relations of the deceased  
change their names4     #acec ,j4       
,dawson1 ,australian ,aborigines1 p4    
#db4     #aced ,h4 ,h4 ,bancroft1       
,native ,races of the ,pacific ,states1 
i4 #bdh4        ,compare ,k4 ,f4 v4     
,baer und ,gr4 v4 ,helmersen1 ,beitrge  
zur ,kenntniss        des russischen    
,reiches und der angrnzenden ,lnder     

,asiens1 i4 7,st4        ,petersburg1   
#ahci71 p4 #ajh 7as to the ,kenayens of 
,cook's ,inlet and        the           
neighbourhood74     #acee ,j4 ,mooney1  
8,calendar ,history of the ,kiowa       
,indians10 ,seventeenth        ,annual  
,report of the ,bureau of ,american     
,ethnology1 part i4        7,washington1
 #ahih7 p4 #bca4     #acef ,f4 de       
,azara1 ,voyages dans l',amrique        
,mridionale 7,paris1 #ahjh71        ii4 
#aec sq4     #aceg ,p4 ,lozano1         
,descripcion chorographica1 etc41 del   
,gran ,chaco        7,cordova1 #agcc71  
p4 #gj4     #aceh ,e4 ,h4 ,man1 8,notes 
on the ,nicobarese10 ,indian ,antiquary1
 xxviii4        7#ahii7 p4 #bfa4        
,elsewhere ,i have suggested that       
mourning costume in        general may  
have been adopted with this intention4  
,see ,journal of        the             
,anthropological ,institute1 xv4 7#ahhf7
 pp4 #gc1 #ih sqq4     #acei ,j4        
,enderli1 8,zwei ,jahre bei den         
,tchuktschen und ,korjaken10            

,petermanns ,mitteilungen1 xlix4 7#aijc7
 p4 #beg4     ,m#bae ,when the name of  
the deceased is that of a common object1
 the word        is often dropped in    
ordinary speech and another substituted 
for it4     #acfj ,r4 ,brough ,smyth1   
,aborigines of ,victoria1 ii4 #bff4     
#acfa ,e4 ,j4 ,eyre1 ,journals of       
,expeditions of ,discovery1 ii4 #ced sq4
     #acfb ,j4 ,macgillivray1 ,narrative
 of the ,voyage of ,h4,m4,s4            
,rattlesnake        7,london1 #aheb71   
ii4 #aj sq4     #acfc ,j4 ,bulmer1 in   
,brough ,smyth's ,aborigines of         
,victoria1 ii4 #id4     #acfd ,h4 ,e4   
,a4 ,meyer1 in ,native ,tribes of ,south
 ,australia1 p4 #aii1        compare p4 
xxix4     #acfe ,j4 ,dawson1 ,australian
 ,aborigines1 p4 #dc4 ,mr4 ,howitt      
mentions the        case of a native who
 arbitrarily substituted the name nobler
        78spirituous liquor07 for yan   
78water07 because ,yan was the name     
of a man who had recently died          
7,kamilaroi and ,kurnai1 p4 #bdi74      

,m#baf ,this custom has transformed some
 of the languages of the ,american      
,indians4     #acff ,m4 ,dobrizhoffer1  
,historia de ,abiponibus 7,vienna1      
#aghd71 ii4 #aii1        #cja4     #acfg
 ,h4 ,ten ,kate1 8,notes ethnographiques
 sur les ,comanches10 ,revue            
d',ethnographie1 iv4 7#ahhe7 p4 #aca4   
#acfh ,j4 ,mooney1 8,calendar ,history  
of the ,kiowa ,indians10 ,seventeenth   
,annual ,report of the ,bureau of       
,american ,ethnology1 part i4           
7,washington1 #ahih7 p4 #bca4     ,m#bag
 ,a similar custom has modified         
languages in ,africa1 ,buru1 ,new       
,guinea1        the ,caroline ,islands1 
and the ,nicobarese4     #acfi ,rev4 ,j4
 ,roscoe in a letter to me dated ,mengo1
 ,uganda1 #agth ,february        #aijd4 
#acgj ,a4 ,c4 ,hollis1 ,the ,masai      
7,oxford1 #aije71 pp4 #cjd sq4 ,as to   
the        ,masai customs in this       
respect see also above1 pp4 #ced sq41   
#cef4     #acga ,j4 ,h4 ,w4 van der     
,miesen1 8,een en ander over ,boeroe10  

,mededeelingen        van wege het      
,nederlandsche ,zendelinggenootschap1   
xlvi4 7#aijb7 p4        #dee4     #acgb 
,sir ,william ,macgregor1 ,british ,new 
,guinea 7,london1 #ahig71 p4 #gi4       
#acgc ,c4 ,g4 ,seligmann1 ,the          
,melanesians of ,british ,new ,guinea   
7,cambridge1        #aiaj71 pp4         
#fbi-fca4     #acgd ,f4 ,w4 ,christian1 
,the ,caroline ,islands 7,london1       
#ahii71 p4 #cff4     #acge ,f4 ,a4 de   
,roepstorff1 8,tiomberombi1 a ,nicobar  
,tale10 ,journal of the        ,asiatic 
,society of ,bengal1 liii4 7#ahhd7 pt4  
i4 pp4 #bd sq4 ,in some        tribes   
apparently the names of the dead are    
only tabooed in the        presence of  
their relations4 ,see ,c4 ,hill-,tout1  
in 8,report of the        ,committee on 
the ,ethnological ,survey of ,canada10  
,report of the        ,british          
,association for the ,advancement of    
,science1 ,bradford1 #aijj1        p4   
#dhd2 ,g4 ,brown1 ,melanesians and      
,polynesians 7,london1 #aiaj71 p4       

#cii4 ,but in the great majority of the 
accounts which ,i have        consulted 
no such limitation of the taboo is      
mentioned4     ,m#bah ,the suppression  
of the names of the dead cuts at the    
root of        historical tradition4    
#acgf ,a4 ,s4 ,gatschet1 ,the ,klamath  
,indians of ,south-,western ,oregon     
7,washington1 #ahij71 p4 xli4           
7,contributions to ,north ,american     
,ethnology1 vol4 ii4 pt4 ,i74     #acgg 
,p4 ,beveridge1 8,of the ,aborigines    
inhabiting the great ,lacustrine and    
,riverine ,depression of the ,lower     
,murray10 etc41 ,journal and            
,proceedings of the ,royal ,society of  
,new ,south ,wales for #ahhc1 vol4      
xvii4 p4 #fe4 ,the custom of changing   
common words on the death of            
persons who bore them as their names    
seems also to have been        observed 
by the ,tasmanians4 ,see ,j4 ,bonwick1  
,daily ,life of the        ,tasmanians1 
p4 #ade4     ,m#bai ,sometimes the names
 of the dead are revived after a certain

 time4        ,the ,american ,indians   
used to bring the dead to life again by 
solemnly bestowing their names on living
 persons1 who were        thereafter    
regarded as reincarnations of the dead4 
#acgh ,g4 ,grey1 ,journals of two       
,expeditions of ,discovery in           
,north-,west and        ,western        
,australia1 ii4 #bca sq4     #acgi ,j4  
,dawson1 ,australian ,aborigines1 p4    
#db4     #achj ,c4 ,w4 ,schrmann1 in    
,native ,tribes of ,south ,australia1 p4
 #bdg4     #acha ,h4 ,h4 ,bancroft1     
,native ,races of the ,pacific ,states1 
iii4 #aef4     #achb ,myron ,eels1 8,the
 ,twana1 ,chemakum1 and ,klallam        
,indians of ,washington                 
,territory10 ,annual ,report of the     
,smithsonian ,institution for #ahhg1    
p4 #fef4     #achc ,s4 ,r4 ,m',caw1     
8,mortuary ,customs of the ,puyallups10 
,the ,american        ,antiquarian and  
,oriental ,journal1 viii4 7#ahhf7 p4    
#bce4     #achd ,j4 ,f4 ,lafitau1 ,murs 
des sauvages ameriquains 7,paris1       

#agbd71 ii4        #dcd4 ,charlevoix    
merely says that the taboo on the names 
of the dead        lasted 8a certain    
time0 7,histoire de la ,nouvelle        
,france1 vi4 #aji74        8,a good long
 while0 is the phrase used by ,captain  
,j4 ,g4 ,bourke in        speaking of   
the same custom among the ,apaches 7,on 
the ,border with        ,crook1 p4      
#acb74     ,m#bbj ,mode of reviving the 
dead in the persons of their namesakes  
among        the ,north ,american       
,indians4     #ache ,gabriel ,sagard1   
,le ,grand ,voyage du pays des ,hurons1 
,nouvelle        dition 7,paris1 #ahfe71
 p4 #bjb4 ,the original edition of      
,sagard's book        was published at  
,paris in #afcb4     #achf ,relations   
des ,jsuites1 #afcf1 p4 #aca2 id41      
#afdb1 pp4 #ec1 #he2        id41 #afdd1 
pp4 #ff sq4 7,canadian reprint1 ,quebec1
 #aheh74     #achg ,daniel ,w4 ,harmon1 
quoted by ,rev4 ,jedidiah ,morse1       
,report to the        ,secretary of ,war
 of the ,united ,states on ,indian      

,affairs 7,new-,haven1        #ahbb71   
,appendix1 p4 #cde4 ,the custom seems   
now to be extinct4 ,it is        not    
mentioned by ,father ,a4 ,g4 ,morice in 
his accounts of the tribe        7in    
,proceedings of the ,canadian           
,institute1 ,third ,series1 vol4 vii4   
#ahhh-hi2 ,transactions of the ,canadian
 ,institute1 vol4 iv4 #ahib-ic2         
,annual ,archaeological ,report1        
,toronto1 #aije74     #achh ,ch4        
,wilkes1 ,narrative of the ,united      
,states ,exploring ,expedition          
7,new ,york1 #ahea71 iv4 #dec4          
,m#bba ,the dead revived in their       
namesakes among the ,lapps1 ,khonds1    
,yorubas1 ,baganda1 and ,makalaka4      
#achi ,e4 ,j4 ,jessen1 ,de ,finnorum    
,lapponumque ,norwegicorum religione    
pagana1 pp4 #cc sq4 7bound up with ,c4  
,leemius1 ,de ,lapponibus               
,finmarchiae eorumque lingua1 vita1 et  
religione pristina        commentatio1  
,copenhagen1 #agfg74     #acij ,major   
,s4 ,c4 ,macpherson1 ,memorials of      

,service in ,india 7,london1            
#ahfe71 pp4 #gb sq4     #acia ,c4       
,spiess1 8,einiges ber die ,bedeutung   
der ,personennamen der ,evheer        in
 ,togo-,gebiete10 ,mittheilungen des    
,seminars fr orientalische              
,sprachen zu ,berlin1 vi4 7#aijc7       
,dritte ,abtheilung1 pp4 #ef sq4        
#acib ,a4 ,b4 ,ellis1 ,the              
,yoruba-speaking ,peoples of the ,slave 
,coast1 p4        #aeb2 id41 ,the       
,ewe-speaking ,peoples of the ,slave    
,coast1 pp4 #aec        sq4 ,in the     
former passage the writer says nothing  
about the        child's name4 ,in the  
latter he merely says that an ancestor  
is        supposed to have sent the     
child1 who accordingly commonly takes   
the        name of that ancestor4 ,but  
the analogy of other peoples makes it   
highly probable that1 as ,col4 ,ellis   
himself states in his later work        
7,the ,yoruba-speaking ,peoples71 the   
ancestor is believed to be              
incarnate in the child4 ,that the       

,yoruba child takes the name of the     
ancestor who has come to life again in  
him is definitely stated by        ,a4  
,dieterich in ,archiv fr                
,religionswissenschaft1 viii4 7#aijd7 p4
        #bj1 referring to ,zeitschrift  
fr ,missionskunde und                   
,religionswissenschaft1 xv4 7#aijj7 p4  
#ag1 a work to which ,i have not        
access4 ,dieterich's account of the     
subject of rebirth 7op4 cit4        pp4 
#ah-ba7 deserves to be consulted4       
#acic ,j4 ,roscoe1 8,further ,notes on  
the ,manners and ,customs of the        
,baganda10 ,journal of the              
,anthropological ,institute1 xxxii4     
7#aijb7        p4 #cb4     #acid ,c4    
,mauch1 ,reisen im ,inneren von         
,sd-,afrika 7,gotha1 #ahgd71 p4 #dc     
7,petermann's ,mittheilungen1           
,ergnsungsheft1 ,no4 #cg74     ,m#bbb   
,revival of the names of the dead among 
the ,nicobarese and ,gilyaks4     #acie 
,sir ,r4 ,c4 ,temple1 in ,census of     
,india1 #aija1 vol4 iii4 #bjg1 #bab4    

#acif ,plan de ,carpin 7de ,plano       
,carpini71 ,relation des ,mongols ou    
,tartares1 ed4 ,d',avezac1 cap4 iii4    
iii4 ,the writer's statement            
78nec nomen proprium ejus usque ad      
tertiam generationem audet              
aliquis nominare07 is not very clear4   
#acig ,p4 ,labb1 ,un ,bagne russe1 l'le 
de ,sakhaline 7,paris1 #aijc71 p4       
#aff4     ,m#bbc ,namesakes of the dead 
treated as the dead in person among the 
,esquimaux of ,bering ,strait4     #acih
 ,e4 ,w4 ,nelson1 8,the ,eskimo about   
,bering ,strait10 ,eighteenth ,annual   
,report of the ,bureau of ,american     
,ethnology1 part i4 7,washington1       
#ahii71 pp4 #cfc sq41 #cfe1 #cfh1 #cga1 
#cgg1 #cgi1 #dbd sq4     ,m#bbd         
,ceremonies at the naming of children   
are probably often associated           
with the idea of rebirth4     #acii ,on 
the doctrine of the reincarnation of    
ancestors in their        descendants   
see ,e4 ,b4 ,tylor1 ,primitive          
,culture1#b ii4 #c-e1 who               

observes with great probability that    
8among the lower races        generally 
the renewal of old family names by      
giving them to new-born        children 
may always be suspected of involving    
some such thought40        ,see further 
,totemism and ,exogamy1 iii4 #big-bii4  
,m#bbe ,sometimes the names of the dead 
may be pronounced after their bodies    
have decayed4 ,arunta practice of       
chasing the ghost into the grave at     
the end of the period of mourning4      
#adjj ,h4 ,h4 ,bancroft1 ,native ,races 
of the ,pacific ,states1 i4 #bdh4       
#adja ,g4 ,taplin1 in ,native ,tribes of
 ,south ,australia1 p4 #ai4     #adjb   
,h4 ,e4 ,a4 ,meyer1 in ,native ,tribes  
of ,south ,australia1 p4 #aii4     #adjc
 ,some of the ,indians of ,guiana bring 
food and drink to their dead so         
long as the flesh remains on the bones2 
when it has mouldered away1        they 
conclude that the man himself has       
departed4 ,see ,a4 ,biet1        ,voyage
 de la ,france quinoxiale en l',isle de 

,cayenne 7,paris1        #affd71 p4     
#cib4 ,the ,alfoors or ,toradjas of     
central ,celebes believe        that the
 souls of the dead cannot enter the     
spirit-land until all        the flesh  
has been removed from their bones2 till 
that has been        done1 the gods     
7lamoa7 in the other world could not    
bear the        stench of the corpse4   
,accordingly at a great festival the    
bodies of        all who have died      
within a certain time are dug up and the
 decaying        flesh scraped from the 
bones4 ,see ,a4 ,c4 ,kruijt1 8,een en   
ander        aangaande het geestelijk en
 maatschappelijk leven van den          
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xxxix4 7#ahie7   
pp4 #bf1 #cb sqq42 id41 8,het           
wezen van het ,heidendom te ,posso10    
ibid4 xlvii4 7#aijc7 p4 #cb4 ,the       
,matacos ,indians of the ,gran ,chaco   
believe that the soul of a dead         
man does not pass down into the nether  

world until his body is                 
decomposed or burnt4 ,see ,j4           
,pelleschi1 ,los ,indios ,matacos       
7,buenos        ,ayres1 #ahig71 p4 #ajb4
 ,these ideas perhaps explain the       
widespread        custom of disinterring
 the dead after a certain time and      
disposing        of their bones         
otherwise4     #adjd ,spencer and       
,gillen1 ,native ,tribes of ,central    
,australia1 pp4        #dih-ejh4        
,m#bbf ,the birth-names of kings kept   
secret or not pronounced4     #adje ,a4 
,b4 ,ellis1 ,the ,ewe-speaking ,peoples 
of the ,slave ,coast1 pp4 #ih        sq4
     #adjf ,a4 ,cecchi1 ,da ,zeila alle 
frontiere del ,caffa1 ii4 7,rome1 #ahhe7
 p4        #eea4     #adjg ,rev4 ,j4    
,roscoe1 8,the ,bahima10 ,journal of the
 ,royal ,anthropological                
,institute1 xxxvii4 7#aijg7 p4 #if4     
#adjh ,j4 ,f4 ,cunningham1 ,uganda and  
its ,peoples 7,london1 #aije71 pp4 #ad1 
#af4     #adji ,de la ,loubere1 ,du     
royaume de ,siam 7,amsterdam1 #afia71 i4

 #cjf2        ,pallegoix1 ,royaume ,thai
 ou ,siam1 i4 #bfj4     #adaj ,j4 ,s4   
,polack1 ,manners and ,customs of the   
,new ,zealanders 7,london1              
#ahdj71 ii4 #abg1 note #dc4     #adaa   
,a4 ,fytche1 ,burma ,past and ,present  
7,london1 #ahgh71 i4 #bch4     #adab ,j4
 ,edkins1 ,religion in ,china#b         
7,london1 #ahgh71 p4 #ce4     #adac ,ch4
 ,dallet1 ,histoire de l'glise de ,core1
 i4 p4 xxiv42 ,mrs4        ,bishop1     
,korea and her ,neighbours 7,london1    
#ahih71 i4 #dh4 ,the custom        is   
now obsolete 7,g4 ,n4 ,curzon1 ,problems
 of the ,far ,east1        ,westminster1
 #ahif1 p4 #aee note74     #adad ,e4    
,aymonier1 ,notice sur le ,cambodge     
7,paris1 #ahge71 p4 #bb2 id41        ,le
 ,cambodge1 i4 7,paris1 #aijj7 p4 #eh4  
#adae ,k4 ,f4 ,holle1 8,snippers van den
 ,regent van ,galoeh10 ,tijdschrift voor
        ,indische ,taal- ,land- en      
,volkenkunde1 xxvii4 7#ahhb7 p4 #aja4   
#adaf ,n4 ,p4 ,wilken en ,j4 ,a4        
,schwarz1 8,allerlei over het land en   

volk van        ,bolaang ,mongondou10   
,mededeelingen van wege het             
,nederlandsche                          
,zendelinggenootschap1 xi4 7#ahfg7 p4   
#cef4     #adag ,s4 ,roos1 8,bijdrage   
tot de ,kennis van ,taal1 ,land1 en     
,volk op het        eiland ,soemba10 p4 
#gj1 ,verhandelingen van het            
,bataviaasch        ,genootschap van    
,kunsten en ,wetenschappen1 xxxvi4      
,compare ,j4 ,h4 ,f4        ,kohlbrugge1
 8,naamgeving in ,insulinde10 ,bijdragen
 tot de ,taal- ,land-        en         
,volkenkunde van ,nederlandsche-,indi1  
ii4 7#aijj7 p4 #agc4     ,m#bbg ,the    
names of ,zulu kings and chiefs may not 
be pronounced4     #adah ,above1 pp4    
#cce sq4     #adai ,j4 ,shooter1 ,the   
,kafirs of ,natal and the ,zulu         
,country1 pp4 #bba        sq42 ,david   
,leslie1 ,among the ,zulus and          
,amatongas#b 7,edinburgh1        #ahge71
 pp4 #agb-agi2 ,j4 ,macdonald1          
8,manners1 ,customs1 ,superstitions1    
and ,religions of ,south ,african       

,tribes10 ,journal of the               
,anthropological ,institute1 xx4 7#ahia7
 p4 #aca4 ,the account in the           
text is based mainly on ,leslie's       
description1 which is by far the        
fullest4     ,m#bbh ,the names of living
 kings and chiefs may not be pronounced 
in        ,madagascar4     #adbj ,d4    
,tyerman and ,g4 ,bennet1 ,journal of   
,voyages and ,travels 7,london1         
#ahca71 ii4 #ebe sq42 ,j4 ,sibree1 ,the 
,great ,african ,island 7,london1       
#ahhj71 pp4 #aej sq42 id41 8,curiosities
 of ,words connected with               
,royalty and ,chieftainship10           
,antananarivo ,annual and ,madagascar   
,magazine1 ,no4 xi4 7,christmas1 #ahhg7 
pp4 #cjh sq42 id41 in        ,journal of
 the ,anthropological ,institute1 xxi4  
7#ahhg7 pp4 #bbf        sqq4 ,on the    
custom of tabooing royal or chiefly     
names in        ,madagascar1 see ,a4 van
 ,gennep1 ,tabou et totmisme            
,madagascar        7,paris1 #aijd71 pp4 
#ajd sqq4     ,m#bbi ,the names of dead 

kings and chiefs are also tabooed in    
,madagascar4     #adba ,v4 ,noel1 8le de
 ,madagascar1 recherches sur les        
,sakkalava10        ,bulletin de la     
,socit de ,gographie 7,paris71 ,i,ime   
,srie1 xx4        7#ahdc7 pp4 #cjc-cjf4 
,compare ,a4 ,grandidier1 8,les ,rites  
funraires        chez les ,malgaches10  
,revue d',ethnographie1 v4 7#ahhf7 p4   
#bbd2 ,a4        ,walen1 8,the          
,sakalava10 ,antananarivo ,annual and   
,madagascar        ,magazine1 vol4 ii41 
,reprint of the ,second ,four ,numbers  
7,antananarivo1 #ahif71 p4 #bdb2 ,a4 van
 ,gennep1 ,tabou et totmisme            
,madagascar1 pp4 #aaj sq4 ,amongst the  
,sakalavas it is forbidden to           
mention the name of any dead person4    
,see ,a4 ,voeltzkow1 8,vom              
,morondava zum ,mangoky1 ,reiseskizzen  
aus ,west-,madagascar10                 
,zeitschrift der ,gesellschaft fr       
,erdkunde zu ,berlin1 xxxi4 7#ahif7     
p4 #aah4     #adbb ,r4 ,baron1 8,the    
,bara10 ,antananarivo ,annual and       

,madagascar ,magazine1        vol4 ii41 
,reprint of the ,second ,four ,numbers  
7,antananarivo1 #ahif71        p4 #hc4  
#adbc ,a4 ,grandidier1 8,madagascar10   
,bulletin de la ,socit de ,gographie    
7,paris71 ,vme ,srie1 xvii4 7#ahfi7 pp4 
#dja sq4 ,the writer is here            
speaking specially of the ,sakalavas1   
though his remarks appear to be         
of general application4     ,m#bcj ,the 
names of chiefs may not be pronounced in
 ,polynesia4     #adbd ,j4 ,s4 ,polack1 
,manners and ,customs of the ,new       
,zealanders1 i4 #cg        sq41 ii4 #abf
 sq4 ,compare ,e4 ,tregear1 8,the       
,maoris of ,new        ,zealand10       
,journal of the ,anthropological        
,institute1 xix4 7#ahij7 p4        #abc4
     #adbe ,captain ,j4 ,cook1 ,voyages 
7,london1 #ahji71 vi4 #aee 7,third      
,voyage74        ,compare ,captain      
,james ,wilson1 ,missionary ,voyage to  
the ,southern        ,pacific ,ocean    
7,london1 #agii71 p4 #cff2 ,w4 ,ellis1  
,polynesian        ,researches1#b iii4  

#aja4     #adbf ,vancouver1 ,voyage of  
,discovery to the ,north ,pacific ,ocean
 and round        the ,world 7,london1  
#agih71 i4 #ace4     #adbg ,united      
,states ,exploring ,expedition1         
,ethnography and ,philology1 by         
,horatio ,hale 7,philadelphia1 #ahdf71  
pp4 #bhh sq4     #adbh ,g4 ,brown1      
,d4,d41 ,melanesians and ,polynesians   
7,london1 #aiaj71 p4        #bhj4       
,m#bca ,the names of the ,eleusinian    
priests might not be uttered4     #adbi 
,lucian1 ,lexiphanes1 #aj4 ,the         
inscriptional and other evidence of     
this ,greek superstition was first      
brought to the notice of                
anthropologists by ,mr4 ,w4 ,r4 ,paton  
in an interesting article1 8,the        
,holy ,names of the ,eleusinian         
,priests10 ,international ,folk-lore    
,congress1 #ahia1 ,papers and           
,transactions1 pp4 #bjb-bad4 ,compare   
,e4        ,maass1 ,orpheus 7,munich1   
#ahie71 p4 #gj2 ,aug4 ,mommsen1 ,feste  
der        ,stadt ,athen im ,altertum   

7,leipsic1 #ahih71 pp4 #bec-bee2 ,p4    
,foucart1        ,les ,grands ,mystres  
d',eleusis 7,paris1 #aijj71 pp4 #bh-ca4 
,the two        last writers shew that1 
contrary to what we might have expected1
 the        custom appears not to have  
been very ancient4     #adcj ,g4        
,kaibel1 ,epigrammata ,graeca ex        
lapidibus conlecta1 ,no4 #hfc2         1
 #ahhc1 col4 #gi sq4 ,from the latter of
 these        inscriptions we learn that
 the name might be made public after the
        priest's death4 ,further1 a     
reference of ,eunapius 7,vitae          
sophistarum1 p4 #dge of the ,didot      
edition7 shews that the name was        
revealed to the initiated4 ,in the essay
 cited in the preceding note        ,mr4
 ,w4 ,r4 ,paton assumes that it was the 
new and sacred name which        was    
kept secret and committed to the sea4   
,the case is not clear1 but        both 
the evidence and the probability seem to
 me in favour of the        view that it
 was rather the old everyday name of the

 priest or        priestess which was   
put away at his or her consecration4    
,if1 as is        not improbable1 these 
sacred personages had to act the parts  
of gods        and goddesses at the     
mysteries1 it might well be deemed      
indecorous        and even blasphemous  
to recall the vulgar names by which they
 had        been known in the familiar  
intercourse of daily life4 ,if our      
clergy1        to suppose an analogous  
case1 had to personate the most exalted 
beings of sacred history1 it would      
surely be grossly irreverent to         
address them by their ordinary names    
during the performance of their         
solemn functions4     ,m#bcb ,the old   
names of members of the ,yewe order in  
,togo may not be        uttered4        
#adca ,h4 ,seidel1 8,der ,yew'e ,dienst 
im ,togolande10 ,zeitschrift fr         
afrikanische und oceanische ,sprachen1  
iii4 7#ahig7 pp4 #afa-agc2 ,h4          
,klose1 ,togo unter deutscher ,flagge   
7,berlin1 #ahii71 pp4 #aig-bje4         

,compare ,lieut4 ,herold1 8,bericht     
betreffend religise ,anschauungen       
und ,gebruche der deutschen             
,ewe-,neger10 ,mittheilungen aus den    
deutschen ,schutzgebieten1 v4 7#ahib7 p4
 #adf2 ,j4 ,spieth1 8,der ,jehve        
,dienst der ,evhe-,neger10              
,mittheilungen der ,geographischen      
,gesellschaft zu ,jena1 xii4 7#ahic7 pp4
 #hc-hh2 ,c4 ,spiess1                   
8,religionsbegriffe der ,evheer in      
,westafrika10 ,mittheilungen des        
,seminars fr orientalische ,sprachen zu 
,berlin1 vi4 7#aijc7 ,dritte            
,abtheilung1 p4 #abf4     ,m#bcc ,the   
utterance of the names of gods and      
spirits is supposed to        disturb   
the course of nature4     #adcb ,spencer
 and ,gillen1 ,northern ,tribes of      
,central ,australia1 p4 #bbg4     #adcc 
,g4 ,timkowski1 ,travels of the ,russian
 ,mission through ,mongolia to          
,china 7,london1 #ahbg71 ii4 #cdh4      
#adcd ,j4 ,campbell1 ,travels in ,south 
,africa1 ,second ,journey 7,london1     

#ahbb71 ii4 #bjd sq4     #adce ,p4      
,rascher1 8,die ,sulka1 ein ,beitrag zur
 ,ethnographie ,neu-,pommern10          
,archiv fr ,anthropologie1 xxix4 7#aijd7
 p4 #baf4 ,compare ,r4                  
,parkinson1 ,dreissig ,jahre in der     
,sdsee1 p4 #aih4     #adcf ,washington  
,matthews1 8,the ,mountain ,chant1 a    
,navajo ,ceremony10 ,fifth              
,annual ,report of the ,bureau of       
,ethnology 7,washington1 #ahhg71 pp4    
#chf sq4     #adcg ,l4 ,h4 ,morgan1     
,league of the ,iroquois 7,rochester1   
,u4,s41 #ahea71 pp4        #afg sq4 ,the
 writer derives the prohibition to tell 
tales of wonder        in summer 8from a
 vague and indefinable dread40     #adch
 ,h4 ,r4 ,schoolcraft1 ,indian ,tribes1 
iii4 #cad1 #dib4     #adci ,k4 ,vetter1 
in ,mittheilungen der ,geographischen   
,gesellschaft zu        ,jena1 xii4     
7#ahic7 p4 #ie2 id41 ,komm herber und   
hilf uns6 ii4        7,barmen1 #ahih7 p4
 #bf2 ,b4 ,hagen1 ,unter den ,papuas    
7,wiesbaden1        #ahih71 p4 #bgj4 ,on

 myths or magical tales told as spells  
to produce        the effects which they
 describe1 compare ,f4 ,kauffmann1      
,balder        7,strasburg1 #aijb71 pp4 
#bii sqq42 ,c4 ,fossey1 ,la ,magie      
assyrienne        7,paris1 #aijb71 pp4  
#ie-ig4     ,m#bcd ,winter and summer   
names of the ,kwakiutl ,indians4        
#addj ,fr4 ,boas1 8,the ,social         
,organization and the ,secret ,societies
 of the        ,kwakiutl ,indians10     
,report of the ,u4,s4 ,national ,museum 
for #ahie1        pp4 #cif1 #dah sq41   
#ejc1 #ejd4 ,compare ,totemism and      
,exogamy1 iii4        #ccc sq41 #eag sq4
     ,m#bce ,names of gods kept secret4 
,how ,isis discovered the name of ,ra1  
the        sun-god4     #adda           
,xenophanes1 quoted by ,eusebius1       
,praeparatio ,evangelii1 xiii4 #ac1     
pp4 #bfi sq41 ed4 ,heinichen1 and by    
,clement of ,alexandria1 ,strom4        
vii4 #d1 pp4 #hdj sq41 ed4 ,potter2 ,h4 
,diels1 ,die ,fragmente der             
,vorsokratiker#b 7,berlin1 #aijf-aiaj71 

i4 #di4     #addb ,a4 ,erman1 gypten und
 gyptisches ,leben im ,altertum1 pp4    
#cei-cfb2        ,a4 ,wiedemann1 ,die   
,religion der alten gypter1 pp4 #bi-cb2 
,g4        ,maspero1 ,histoire ancienne 
des peuples de l',orient classique3 les 
origines1 pp4 #afb-afd2 ,r4 ,v4         
,lanzone1 ,dizionario di mitologia      
egizia 7,turin1 #ahha-ahhd71 pp4        
#hah-hbb2 ,e4 ,a4 ,wallis ,budge1 ,the  
,book of the ,dead 7,london1 #ahie71 pp4
 lxxxix4-xci42 id41 ,egyptian           
,magic1 pp4 #acf sqq42 id41 ,the ,gods  
of the ,egyptians 7,london1             
#aijd71 i4 #cfj sq4 ,the abridged form  
of the story given in the text        is
 based on a comparison of these various 
versions1 of which ,erman's        is   
slightly1 and ,maspero's much curtailed4
 ,mr4 ,budge's version is               
reproduced by ,mr4 ,e4 ,clodd 7,tom ,tit
 ,tot1 pp4 #ahj sqq474     ,m#bcf       
,egyptian wizards have worked           
enchantments by the names of the gods   
both in ancient and modern times4       

,magical constraint exercised over      
demons by means of their names in ,north
 ,africa and ,china4     #addc ,g4      
,maspero1 tudes de mythologie et        
d'archologie gyptienne        7,paris1  
#ahic71 ii4 #big sq4     #addd ,e4      
,lefbure1 8,la ,vertu et la vie du nom  
en gypte10 ,mlusine1        viii4       
7#ahig7 coll4 #bbg sq4 ,compare ,a4     
,erman1 gypten und        gyptisches    
,leben im ,altertum1 pp4 #dgb sq42 ,e4  
,a4 ,wallis ,budge1        ,egyptian    
,magic1 pp4 #aeg sqq4     #adde ,lucan1 
,pharsalia1 vi4 #gcj sqq4     #addf ,e4 
,w4 ,lane1 ,manners and ,customs of the 
,ancient ,egyptians 7,paisley        and
 ,london1 #ahie71 ch4 xii4 p4 #bgc4     
#addg ,e4 ,doutt1 ,magie et religion    
dans l',afrique du nord1 p4 #acj4       
#addh ,j4 ,j4 ,m4 de ,groot1 ,the       
,religious ,system of ,china1 vi4       
7,leyden1        #aiaj7 p4 #aabf4       
,m#bcg ,divine names used by the ,romans
 to conjure with4     #addi ,pliny1     
,nat4 ,hist4 xxviii4 #ah2 ,macrobius1   

,saturn4 iii4 #i2 ,servius        on    
,virgil1 ,aen4 ii4 #cea2 ,plutarch1     
,quaest4 ,rom4 #fa4 ,according to       
,servius 7l4c47 it was forbidden by the 
pontifical law to mention        any    
,roman god by his proper name1 lest it  
should be profaned4        ,compare     
,festus1 p4 #ajf1 ed4 ,c4 ,o4 ,mller3   
8,indigetes dii quorum        nomina    
vulgari non licet40 ,on the other hand  
the ,romans were        careful1 for the
 sake of good omen1 to choose men with  
lucky names1        like ,valerius1     
,salvius1 ,statorius1 to open any       
enterprise of moment1        such as to 
lead the sacrificial victims in a       
religious procession or        to be the
 first to answer to their names in a    
levy or a census4 ,see        ,cicero1  
,de divinatione1 i4 #de4 #ajb sq42      
,festus1 s4v4 8,lacus        ,lucrinus10
 p4 #aba1 ed4 ,c4 ,o4 ,mller2 ,pliny1   
,nat4 ,hist4 xxviii4 #bb2               
,tacitus1 ,histor4 iv4 #ec4     #adej   
,pliny1 ,nat4 ,hist4 iii4 #fe2 ,solinus1

 i4 #d sq42 ,macrobius1 ,sat4           
iii4 #i1 #c1 and #e2 ,servius1 on       
,virgil1 ,aen4 i4 #bgg2 ,joannes ,lydus1
        ,de mensibus1 iv4 #ej4     #adea
 ,f4 ,fossey1 ,la ,magie assyrienne     
7,paris1 #aijb71 pp4 #eh1 #ie4     #adeb
 ,t4 de ,pauly1 ,description            
ethnographique des peuples de la ,russie
        7,st4 ,petersburg1 #ahfb71      
,peuples ouralo-altaques1 p4 #bd4       
,m#bch ,the taboos on names of kings and
 commoners are alike in origin4   ,m#bci
 ,common words as well as personal names
 are often tabooed from                 
superstitious motives4   ,m#bdj ,common 
words tabooed by ,highland fowlers and  
fishermen4     #adec ,m4 ,martin1       
8,description of the ,western ,islands  
of ,scotland10 in        ,pinkerton's   
,voyages and ,travels1 iii4 #egi sq4 ,as
 to the ,flannan        ,islands see    
also ,sir ,j4 ,sinclair's ,statistical  
,account of        ,scotland1 xix4      
7,edinburgh1 #agig71 p4 #bhc4     #aded 
,j4 ,g4 ,campbell1 ,superstitions of the

 ,highlands and ,islands of             
,scotland 7,glasgow1 #aijj71 p4 #bci4   
#adee ,miss ,morag ,cameron1 8,highland 
,fisher-folk and their ,superstitions10 
,folk-lore1 xiv4 7#aijc7 p4 #cjd4       
,m#bda ,common words tabooed by ,scotch 
fishermen and others4     #adef ,a4     
,edmonston1 ,zetland ,islands           
7,edinburgh1 #ahji71 ii4 #gd4     #adeg 
,ch4 ,rogers1 ,social ,life in ,scotland
 7,edinburgh1 #ahhd-ahhf71 iii4         
#bah4     #adeh ,w4 ,gregor1 ,folk-lore 
of the ,north-,east of ,scotland1 pp4   
#aii-bja4     #adei 8,traditions1       
,customs1 and ,superstitions of the     
,lewis10 ,folk-lore1        vi4 7#ahie7 
p4 #agj2 ,miss ,a4 ,goodrich-,freer1    
8,the ,powers of ,evil in        the    
,outer ,hebrides10 ,folk-lore1 x4       
7#ahii7 p4 #bfe4     #adfj ,j4          
,mackenzie1 ,ten ,years north of the    
,orange ,river 7,edinburgh1             
#ahga71 p4 #aea1 note #a4     #adfa ,j4 
,g4 ,campbell1 ,witchcraft and ,second  
,sight in the ,highlands and            

,islands of ,scotland 7,glasgow1 #aijb71
 pp4 #ahd sq4     ,m#bdb ,common words1 
especially the names of dangerous       
animals1 tabooed in        various parts
 of ,europe4     #adfb ,j4 ,rhys1 8,manx
 ,folk-lore and ,superstitions10        
,folk-lore1 iii4        7#ahib7 p4 #hd4 
#adfc ,a4 ,bosquet1 ,la ,normandie      
romanesque et merveilleuse 7,paris and  
,rouen1 #ahde71 p4 #cjh4     #adfd ,j4  
,g4 ,gmelin1 ,reise durch ,sibirien1 ii4
 7,gttingen1 #ageb71 p4 #bgg     #adfe  
,bavaria1 ,landes- und ,volkskunde des  
,knigreichs ,bayern1 ii4                
7,munich1 #ahfc71 p4 #cjd4     #adff    
,tettau und ,temme1 ,die ,volkssagen    
,ostpreussens1 ,litthauens und          
,westpreussens 7,berlin1 #ahcg71 p4     
#bha4     #adfg ,w4 ,witzschel1 ,sagen1 
,sitten1 und ,gebruche aus ,thringen1 p4
 #age1         #cj4     #adfh ,k4       
,bartsch1 ,sagen1 ,mrchen1 und ,gebruche
 aus ,meklenburg1 ii4 p4        #bdf1   
#abgc1 #abgd4     #adfi ,a4 ,kuhn1      
,mrkische ,sagen und ,mrchen1 p4 #cgh1  

#ad4     #adgj ,b4 ,thorpe1 ,northern   
,mythology1 ii4 #hc sq42 ,l4 ,lloyd1    
,peasant        ,life in ,sweden        
7,london1 #ahgj71 p4 #bea4     #adga ,r4
 ,f4 ,kaindl1 ,die ,huzulen 7,vienna1   
#ahid71 p4 #ajc2 id41        8,viehzucht
 und ,viehzauber in den ,ostkarpaten10  
,globus1 lxix4        7#ahif7 p4 #chg4  
#adgb ,id41 8,neue ,beitrge zur         
,ethnologie und ,volkskunde der         
,huzulen10        ,globus1 lxix4 7#ahif7
 p4 #gc4     #adgc ,c4 ,leemius1 ,de    
,lapponibus ,finmarchiae eorumque       
lingua1 vita1 et        religione       
pristina commentatio 7,copenhagen1      
#agfg71 pp4 #ejb sq4     #adgd ,m4 ,a4  
,castren1 ,vorlesungen ber die finnische
 ,mythologie 7,st4        ,petersburg1  
#ahec71 p4 #bja4     #adge ,varonen1    
reported by ,hon4 ,j4 ,abercromby in    
,folk-lore1 ii4 7#ahia7        pp4 #bde 
sq4     #adgf ,boecler-,kreutzwald1 ,der
 ,ehsten aberglubische ,gebruche1       
,weisen und        ,gewohnheiten1 p4    
#abj4     ,m#bdc ,the names of various  

animals tabooed in ,siberia1            
,kamtchatka1 and        ,america4       
#adgg ,p4 ,labb1 ,un ,bagne russe1 l'le 
de ,sakhaline 7,paris1 #aijc71 p4       
#bca4     #adgh ,g4 ,w4 ,steller1       
,beschreibung von dem ,lande            
,kamtschatka 7,frankfort        and     
,leipsic1 #aggd71 p4 #bgf4     #adgi ,g4
 ,w4 ,steller1 op4 cit4 p4 #ia2 compare 
ib4 pp4 #abi1 #acj4     #adhj ,j4       
,mooney1 8,sacred ,formulas of the      
,cherokees10 ,seventh ,annual           
,report of the ,bureau of ,ethnology    
7,washington1 #ahib71 p4 #ceb4          
,compare id41 8,myths of the ,cherokee10
 ,nineteenth ,annual ,report of         
the ,bureau of ,american ,ethnology1    
,part i4 7,washington1 #aijj7 p4        
#bie4     #adha ,e4 ,w4 ,nelson1 8,the  
,eskimo about ,bering ,strait10         
,eighteenth ,annual        ,report of   
the ,bureau of ,american ,ethnology1    
,part i4 7,washington1        #ahii7 p4 
#dch4     #adhb ,f4 ,boas1 8,the ,eskimo
 of ,baffin ,land and ,hudson ,bay10    

,bulletin of        the ,american       
,museum of ,natural ,history1 xv4       
7#aija7 p4 #adh4     #adhc ,j4 ,teit1   
8,the ,thompson ,indians of ,british    
,columbia10 ,memoir of the              
,american ,museum of ,natural ,history1 
,the ,jesup ,north ,pacific             
,expedition1 vol4 i4 part iv4 7,april   
#aijj7 p4 #cgd4     ,m#bdd ,names of    
animals and things tabooed by the       
,arabs1 ,africans1 and        ,malagasy4
     #adhd ,j4 ,wellhausen1 ,reste      
arabischen ,heidentums#b 7,berlin1      
#ahig71 p4        #aii4     #adhe ,a4   
,certeux et ,e4 ,h4 ,carnoy1 ,l',algrie 
traditionnelle 7,paris and              
,algiers1 #ahhd71 pp4 #agb1 #age4       
#adhf ,father ,picarda1 8,autour de     
,mandra10 ,missions ,catholiques1 xviii4
        7#ahhf7 p4 #bbg4     #adhg ,j4  
,j4 ,monteiro1 ,angola and the ,river   
,congo 7,london1 #ahge71 ii4            
#aaf4     #adhh ,j4 ,mackenzie1 ,ten    
,years north of the ,orange ,river      
7,edinburgh1        #ahga71 p4 #aea2 ,c4

 ,r4 ,conder1 in ,journal of the        
,anthropological        ,institute1 xvi4
 7#ahhg7 p4 #hd4     #adhi ,h4 ,b4      
,johnstone1 8,notes on the ,customs of  
the ,tribes occupying        ,mombasa   
,sub-district1 ,british ,east ,africa10 
,journal of the        ,anthropological 
,institute1 xxxii4 7#aijb7 p4 #bfh4     
#adij ,j4 ,j4 ,m4 de ,groot1 ,the       
,religious ,system of ,china1 v4        
7,leyden1        #aijg7 p4 #fia4        
#adia ,a4 ,f4 ,mockler-,ferryman1       
,british ,nigeria 7,london1 #aijb71 p4  
#bhe4     #adib ,j4 ,irle1 ,die ,herero 
7,gtersloh1 #aijf71 p4 #acc4     #adic  
,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1  
#aiji71 p4 #dc4     #adid ,h4 ,f4       
,standing1 8,malagasy fady10            
,antananarivo ,annual and               
,madagascar ,magazine1 vol4 ii41        
,reprint of the ,second ,four ,numbers  
7,antananarivo1 #ahif71 p4 #beh4        
#adie ,h4 ,f4 ,standing1 op4 cit4 p4    
#bfc4     #adif ,j4 ,sibree1 ,the ,great
 ,african ,island1 pp4 #cjg sq4         

#adig ,r4 ,h4 ,nassau1 ,fetichism in    
,west ,africa 7,london1 #aijd71 pp4 #cha
        sqq4     ,m#bde ,names of       
animals1 especially the snake and the   
tiger1 tabooed in        ,india4        
#adih ,panjab ,notes and ,queries1 i4 p4
 #ae1  #abb4     #adii ,north ,indian   
,notes and ,queries1 i4 p4 #ajd1  #fij4 
#aejj ,id4 v4 p4 #acc1  #cgb4     #aeja 
,w4 ,crooke1 ,popular ,religion and     
,folk-lore of ,northern ,india          
7,westminster1 #ahif71 ii4 #adb sq4     
#aejb ,s4 ,mateer1 ,native ,life in     
,travancore1 pp4 #cbj sq4     #aejc     
,north ,indian ,notes and ,queries1 v4  
p4 #acc1  #cgb4     #aejd ,w4 ,crooke1  
op4 cit4 ii4 #bab4     #aeje ,w4 ,crooke
 in ,north ,indian ,notes and ,queries1 
i4 p4 #gj1  #egi2        id41 ,tribes   
and ,castes of the ,north-,western      
,provinces and ,oudh1        iii4 #bdi2 
id41 ,popular ,religion and ,folk-lore  
of ,northern ,india                     
7,westminster1 #ahif71 ii4 #ed4         
#aejf ,w4 ,crooke1 ,tribes and ,castes  

of the ,north-,western ,provinces and   
,oudh1 iii4 #cad4     #aejg ,d4 ,sunder1
 8,exorcism of ,wild ,animals in the    
,sundarbans10 ,journal of        the    
,asiatic ,society of ,bengal1 lxxii4    
part iii4 7,calcutta1 #aijd7        pp4 
#de sqq41 #ea4     ,m#bdf ,names of     
animals and things tabooed in           
,indo-,china4     #aejh ,h4 ,mouhot1    
,travels in the ,central ,parts of      
,indo-,china 7,london1        #ahfd71 i4
 #bfc sq4     #aeji ,mgr ,masson1 in    
,annales de la ,propagation de la ,foi1 
xxiv4 7#aheb7        p4 #cbc4 ,compare  
,le ,r4 ,p4 ,cadire1 8,croyances et     
dictons populaires        de la valle du
 ,ngun-son10 ,bulletin de l'cole        
,franaise        d',extrme-,orient1 i4  
7#aija7 p4 #acd4     #aeaj ,e4 ,young1  
,the ,kingdom of the ,yellow ,robe      
7,westminster1 #ahih71 p4        #fa4   
#aeaa ,n4 ,annandale1 8,primitive       
,beliefs and ,customs of the ,patani    
,fishermen10 ,fasciculi ,malayenses1    
,anthropology1 part i4 7,april          

#aijc7 p4 #ajd4     #aeab ,e4 ,aymonier1
 ,notes sur le ,laos1 p4 #aac2 id41     
,voyage dans le        ,laos1 i4        
7,paris1 #ahie7 p4 #caa4 ,in the latter 
passage the writer        observes that 
the custom of giving conventional names 
to common        objects is very        
generally observed in ,indo-,china      
during the        prosecution of long   
and perilous journeys undertaken        
periodically4     #aeac ,id41 8,les     
,tchames et leurs religions10 ,revue de 
l',histoire des        ,religions1 xxiv4
 7#ahia7 p4 #bgh4 ,compare ,a4 ,cabaton1
 ,nouvelles        ,recherches sur les  
,chams 7,paris1 #aija71 p4 #ec4         
#aead ,d4 ,f4 ,a4 ,hervey1 in ,indian   
,notes and ,queries 7,december #ahhf71  
p4        #de1  #aed4     ,m#bdg        
,special language used by ,east ,indian 
searchers for camphor4     #aeae        
,pantang is equivalent to taboo4 ,in    
this sense it is used also by        the
 ,dyaks4 ,see ,s4 ,w4 ,tromp1 8,een     
,dajaksch ,feest10 ,bijdragen tot de    

,taal- ,land- en ,volkenkunde van       
,nederlandsch-,indi1 xxxix4 7#ahij7     
pp4 #ca sq4     #aeaf ,j4 ,r4 ,logan1   
8,the ,orang ,binua of ,johore10        
,journal of the ,eastern                
,archipelago and ,eastern ,asia1 i4     
7#ahdg7 pp4 #bdi1 #bfc-bfe2 ,a4         
,bastian1 ,die ,vlker des stlichen      
,asien1 v4 #cg2 ,h4 ,lake and ,h4 ,j4   
,kelsall1 8,the ,camphor ,tree and      
,camphor ,language of ,johore10 ,journal
        of the ,straits ,branch of the  
,royal ,asiatic ,society1 ,no4 #bf      
7,january        #ahid71 pp4 #ci sq42   
,w4 ,w4 ,skeat1 ,malay ,magic1 pp4      
#bab-bad2 ,w4 ,w4        ,skeat and ,c4 
,o4 ,blagden1 ,pagan ,races of the      
,malay ,peninsula        7,london1      
#aijf71 ii4 #dad-dca4     #aeag ,c4 ,m4 
,pleyte1 8,herinneringen uit            
,oost-,indi10 ,tijdschrift van het      
koninklijk ,nederlandsch                
,aardrijkskundig ,genootschap1 ,,ii     
,serie1        xvii4 7#aijj7 pp4 #bg sq4
     #aeah ,w4 ,h4 ,furness1 ,folk-lore 

in ,borneo 7,wallingford1 ,pennsylvania1
        #ahii2 privately printed71 p4   
#bg2 id41 ,home-life of ,borneo         
,head-hunters 7,philadelphia1 #aijb71 p4
 #ag4 ,a special language is        also
 used in the search for camphor by some 
of the natives of        ,sumatra4 ,see 
,th4 ,a4 ,l4 ,heyting1 8,beschrijving   
der onder-afdeeling                     
,groot-,mandeling en ,batang-,natal10   
,tijdschrift van het ,nederlandsch      
,aardrijkskundig ,genootschap1 ,tweede  
,serie1 xiv4 7#ahig7 p4 #bgf4     #aeai 
,w4 ,h4 ,furness1 ,home-life of ,borneo 
,head-hunters1 pp4 #afh sq4     ,m#bdh  
,special languages used by ,malay       
miners1 fowlers1 and fishermen4         
#aebj ,w4 ,w4 ,skeat1 ,malay ,magic1 pp4
 #bej1 #bec-bfj4 ,in like manner the    
people of ,sikhim intensely dread all   
mining operations1 believing        that
 the ores and veins of metals are the   
stored treasures of the                 
earth-spirits1 who are enraged by the   
removal of these treasures and          

visit the robbers with sickness1 failure
 of crops1 and other        calamities4 
,hence the ,sikhimese leave the copper  
mines to be worked        by ,nepaulese4
 ,see ,l4 ,a4 ,waddell1 ,among the      
,himalayas 7,westminster1        #ahii71
 p4 #aja4     #aeba ,w4 ,w4 ,skeat1 op4 
cit4 pp4 #aci sq4     #aebb ,w4 ,w4     
,skeat1 op4 cit4 pp4 #aib sq4     #aebc 
,n4 ,annandale1 8,primitive ,beliefs and
 ,customs of the ,patani                
,fishermen10 ,fasciculi ,malayenses1    
,anthropology1 part i4 7,april          
#aijc7 pp4 #hd-hf4     #aebd ,c4 ,snouck
 ,hurgronje1 ,de ,atjhers 7,batavia and 
,leyden1 #ahic-ahid71        i4 #cjc4   
,m#bdi ,names of things and animals     
tabooed in ,sumatra1 ,nias1 and ,java4  
#aebe ,j4 ,l4 van der ,toorn1 8,het     
animisme bij den ,minangkabauer der     
,padangsche ,bovenlanden10 ,bijdragen   
tot de ,taal- ,land- en                 
,volkenkunde van ,nederlandsch-,indi1   
xxxix4 7#ahij7 p4 #ajj4 ,as to the      
superstitions of gold-washers among the 

,gayos of ,sumatra1 see ,c4             
,snouck ,hurgronje1 ,het ,gajoland en   
zijne ,bewoners 7,batavia1 #aijc71      
pp4 #cfa sq4     #aebf ,m4 ,t4 ,h4      
,perelaer1 ,ethnographische             
,beschrijving der ,dajaks               
7,zalt-,bommel1 #ahgj71 p4 #bae4        
#aebg ,j4 ,t4 ,nieuwenhuisen en ,h4 ,c4 
,b4 von ,rosenberg1 8,verslag omtrent   
het        eiland ,nias10               
,verhandelingen van het ,bataviaasch    
,genootschap van        ,kunsten en     
,wetenschappen1 xxx4 7#ahfc7 p4 #aae4   
,compare ,w4 ,marsden1        ,history  
of ,sumatra1 p4 #bib2 ,t4 ,j4 ,newbold1 
,account of the ,british                
,settlements in the ,straits of         
,malacca1 ii4 #aib sq4     #aebh ,j4 ,e4
 ,neumann1 8,kemali1 ,pantang en ,rboe  
bij de ,karo-,bataks10                  
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1 xlviii4         
7#aijf7 pp4 #eaa sq4     #aebi ,c4      
,snouck ,hurgronje1 ,het ,gajoland en   
zijne ,bewoners 7,batavia1              

#aijc71 pp4 #caa sq4     #aecj ,j4 ,w4  
,thomas1 8,de jacht op het eiland       
,nias10 ,tijdschrift voor               
,indische ,taal- ,land- en ,volkenkunde1
 xxvi4 7#ahhj7 p4 #bge4     #aeca ,l4   
,n4 ,h4 ,a4 ,chatelin1 8,godsdienst en  
bijgeloof der ,niassers10               
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1 xxvi4 7#ahhj7   
p4 #afe2 ,h4 ,sundermann1 8,die ,insel  
,nias und die ,mission daselbst10       
,allgemeine ,missions-,zeitschrift1 xi4 
7#ahhd7 p4 #cdi2 ,e4 ,modigliani1       
,un ,viaggio a ,nias 7,milan1 #ahij71 p4
 #eic4     #aecb ,a4 ,l4 van ,hasselt1  
8,nota1 betreffende de rijstcultuur in  
de        ,residentie ,tapanoeli10      
,tijdschrift voor ,indische ,taal-      
,land- en        ,volkenkunde1 xxxvi4   
7#ahic7 pp4 #ebe sq4 ,the ,singhalese   
also call        things by strange names
 when they are in the rice-fields4 ,see 
,a4 ,a4        ,perera1 8,glimpses of   
,singhalese ,social ,life10 ,indian     
,antiquary1        xxxii4 7#aijc7 p4    

#dcg4     #aecc ,g4 ,a4 ,j4 ,hazeu1     
8,kleine ,bijdragen tot de ,ethnografie 
en de ,folk-lore        van ,java10     
,tijdschrift voor ,indische ,taal-      
,land- en ,volkenkunde1        xlvii4   
7#aijc7 pp4 #bia sq4     ,m#bej ,names  
of things and animals tabooed in        
,celebes4     #aecd ,a4 ,c4 ,kruijt1    
8,een en ander aangaande het geestelijk 
en        maatschappelijk leven van den 
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xxxix4 7#ahie7   
pp4 #adf-adh2        id41 8,eenige      
ethnografische aanteekeningen omtrent de
 ,toboengkoe        en de ,tomori10     
ibid4 xliv4 7#aijj7 pp4 #bbh sq4        
#aece ,n4 ,adriani und ,a4 ,c4 ,kruijt1 
8,van ,posso naar ,mori10 ,mededeelingen
        van wege het ,nederlandsche     
,zendelinggenootschap1 xliv4 7#aijj7 pp4
        #ade sq4     #aecf ,a4 ,c4      
,kruijt1 8,regen lokken en regen        
verdrijven bij de ,toradja's van        
,midden ,celebes10 ,tijdschrift voor    

,indische ,taal- ,land- en              
,volkenkunde1 xliv4 7#aija7 p4 #h2 id41 
8,het rijk ,mori10        ,tijdschrift  
van het ,koniklijk ,nederlandsch        
,aardrijkskundig        ,genootschap1   
,,ii4 ,serie1 xvii4 7#aijj7 p4 #dfd1    
note4     ,m#bea ,common words tabooed  
by ,east ,indian mariners at sea4       
#aecg ,b4 ,f4 ,matthes1 ,bijdragen tot  
de ,ethnologie van ,zuid-,celebes 7,the 
,hague1 #ahge71 p4 #ajg2 id41 8,over de 
d's of gewoonten der        ,makassaren 
en ,boegineezen10 ,verslagen en         
,mededeelingen der        ,koninklijke  
,akademie van ,wetenschappen1 ,afdeeling
 ,letterkunde1 ,,iii4        ,reeks1 ii4
 7,amsterdam1 #ahhe7 pp4 #afd sq4       
#aech ,h4 ,e4 ,d4 ,engelhard1           
8,mededeelingen over het eiland         
,saleijer10        ,bijdragen tot de    
,taal- ,land- en ,volkenkunde van       
,nerlandsch-,indi1        ,vierde       
,volgreeks1 viii4 7#ahhd7 p4 #cfi4      
#aeci ,e4 ,f4 ,jochim1 8,beschrijving   
van den ,sapoedi ,archipel10            

,tijdschrift        voor ,indische      
,taal- ,land- en ,volkenkunde1 xxxvi4   
7#ahic7 p4 #cfa4     #aedj ,m4 ,j4 van  
,baarda1 8,fabelen1 ,verhalen en        
,overleveringen der                     
,galelareezen10 ,bijdragen tot de ,taal-
 ,land- en ,volkenkunde van             
,nederlandsch-,indi1 xlv4 7#ahie7 p4    
#ejh4     #aeda ,s4 ,d4 van de ,velde   
van ,cappellan1 8,verslag eener         
,bezoekreis naar de                     
,sangi-eilanden10 ,mededeelingen van    
wege het ,nederlandsche                 
,zendelinggenootschap1 i4 7#aheg7 pp4   
#cc1 #ce4     #aedb ,a4 ,c4 ,kruijt1    
8,een en ander aangaande het geestelijk 
en        maatschappelijk leven van den 
,poso-,alfoer10 ,mededeelingen van wege 
het ,nederlandsche                      
,zendelinggenootschap1 xxxix4 7#ahie7 p4
 #adh4     #aedc ,th4 ,j4 ,f4 van       
,hasselt1 8,gebruik van vermomde ,taal  
door de ,nufooren10        ,tijdschrift 
voor ,indische ,taal- ,land- en         
,volkenkunde1 xlv4 7#aijb7        pp4   

#bgi sq4     ,m#beb ,common words       
tabooed in ,sunda1 ,borneo1 and the     
,philippines4     #aedd ,k4 ,f4 ,holle1 
8,snippers van den ,regent van ,galoeh10
 ,tijdschrift voor        ,indische     
,taal- ,land- en ,volkenkunde1 xxvii4   
7#ahhb7 pp4 #aja sq4     #aede ,ch4     
,hose and ,w4 ,mc,dougall1 8,the        
,relations between ,men and ,animals in 
,sarawak10 ,journal of the              
,anthropological ,institute1 xxxi4      
7#aijb7        p4 #bje2 ,w4 ,h4         
,furness1 ,home-life of ,borneo         
,head-hunters        7,philadelphia1    
#aijb71 pp4 #ag1 #ahf sq4     #aedf ,ch4
 ,hose and ,w4 ,mc,dougall1 op4 cit4 p4 
#ahf4     #aedg ,ch4 ,brooke1 ,ten      
,years in ,sarawak 7,london1 #ahff71 i4 
#bjh2 ,spenser        ,st4 ,john1 ,life 
in the ,forests of the ,far ,east1#b i4 
#ga sq4     #aedh ,juan de la           
,concepcion1 ,historia general de       
,philipinas1 i4        7,manilla1       
#aghh71 p4 #bj4 ,compare ,j4 ,mallat1   
,les ,philippines 7,paris1              

#ahdf71 i4 #fd4     ,m#bec ,the         
avoidance of common words seems to be   
based on a fear of spirits        and a 
wish to deceive them or elude their     
notice4 ,common words        avoided by 
hunters and fowlers in order to deceive 
the beasts and        birds4     #aedi  
,on this subject ,mr4 ,r4 ,j4           
,wilkinson's account of the ,malay's    
attitude to nature 7,malay ,beliefs1    
,london and ,leyden1 #aijf1 pp4 #fg     
sq47 deserves to be quoted3 8,the       
practice of magic arts enters           
into every department of ,malay life4   
,if 7as the people of the               
,peninsula believe7 all nature is       
teeming with spiritual life1 some       
spiritual weapon is necessary to protect
 man against possible        ghostly    
foes4 ,now the chief and most           
characteristic weapon of the            
,malay in his fight against the         
invisible world is courtesy4 ,the       
peasant will speak no evil of a tiger in
 the jungle or of an evil        spirit 

within the limits of that spirit's      
authority4444 ,the tiger is        the  
symbol of kingly oppression2 still1 he  
is royal and must not be                
insulted2 he is the #8shaggy-haired     
father' or #8grandfather' of the        
traveller in the woods4 ,even the birds1
 the fish and the fruits that           
serve as human food are entitled to a   
certain consideration3 the        deer  
is addressed as a #8prince1' the        
coco-nut tree as a #8princess1'         
the chevrotin as #8emperor of the       
jungle' 7shah alam di-rimba74 ,in       
all this respect paid to unseen         
powers--for it is the soul of the       
animal or plant that is feared--there is
 no contemptible adulation or           
cringeing2 the ,malay believes that     
courtesy honours the speaker more       
than the person addressed40     #aeej   
,the character of ,king ,solomon appears
 to be a favourite one with the         
,malay sorcerer when he desires to      
ingratiate himself with or lord it      

over the powers of nature4 ,thus1 for   
example1 in addressing silver        ore
 the sage observes3--          8,if you 
do not come hither at this very moment  
,you shall be a rebel unto ,god1        
,and a rebel unto ,god's ,prophet       
,solomon1         ,for ,i am ,god's     
,prophet ,solomon40--          ,see ,w4 
,w4 ,skeat1 ,malay ,magic1 p4 #bgc4 ,no 
doubt the fame of his        wisdom has 
earned for the ,hebrew monarch this     
distinction among the        dusky      
wizards of the ,east4     ,m#bed        
,general conclusion4 ,human gods1 on    
whom the welfare of the community       
is believed to depend1 are obliged to   
observe many rules to ensure            
their own safety and that of their      
people4   ,m#bee ,a study of these rules
 affords us an insight into the         
philosophy of        the savage4 ,our   
debt to our savage forefathers4         
#aeea 8,the mind of the savage is not a 
blank2 and when one becomes             
familiar with his beliefs and           

superstitions1 and the complicated      
nature of his laws and customs1         
preconceived notions of his             
simplicity of thought go to the winds4  
,i have yet to find that most           
apocryphal of beings described as the   
#8unsophisticated ,african4' ,we        
laugh at and ridicule his fetishes and  
superstitions1 but we fail to           
follow the succession of ideas and      
effort of mind which have created       
these things4 ,after most careful       
observations extending over             
nineteen years1 ,i have come to the     
conclusion that there is nothing        
in the customs and fetishes of the      
,african which does not represent       
a definite course of reasoning0 7,rev4  
,thomas ,lewis1 8,the ,ancient          
,kingdom of ,kongo10 ,the ,geographical 
,journal1 xix4 7#aijb7 p4 #eed74        
8,the study of primitive peoples is     
extremely curious and full of           
surprises4 ,it is twenty years since ,i 
undertook it among the ,thonga          

and ,pedi tribes of ,south ,africa1 and 
the further ,i advance1 the more        
,i am astonished at the great number1   
the complexity1 and the                 
profundity of the rites of these        
so-called savages4 ,only a              
superficial observer could accuse their 
individual or tribal life of            
superficiality4 ,if we take the trouble 
to seek the reason of these             
strange customs1 we perceive that at    
their base there are secret1            
obscure reasons1 principles hard to     
grasp1 even though the most             
fervent adepts of the rite can give no  
account of it4 ,to discover        these
 principles1 and so to give a true      
explanation of the rites1 is        the 
supreme task of the ethnographer1--a    
task in the highest degree              
delicate1 for it is impossible to       
perform it if we do not lay aside       
our personal ideas to saturate ourselves
 with those of primitive        peoples0
 7,rev4 ,h4 ,a4 ,junod1 8,les           

,conceptions physiologiques des         
,bantou sud-africains et leurs tabous10 
,revue d',ethnographie et de            
,sociologie1 i4 7#aiaj7 p4 #abf74 ,these
 weighty words1 the fruit of        ripe
 experience1 deserve to be pondered by  
those who fancy that the                
elaborate system of savage custom can   
have grown up instinctively             
without a correspondingly elaborate     
process of reasoning in the        minds
 of its founders4 ,we may not1 indeed1  
always be able to        discover the   
reason for which a particular custom or 
rite was        instituted1 for we are  
only beginning to understand the mind of
        uncivilised man2 but all that we
 know of him tends to shew that his     
practice1 however absurd it may seem to 
us1 originated in a definite            
train of thought and for a definite and 
very practical purpose4     #aeeb ,see  
above1 pp4 #aei sq4     #aeec ,m4 ,j4   
van ,baarda1 8,fabelen1 ,verhalen en    
,overleveringen der                     

,galelareezen10 ,bijdragen tot de ,taal-
 ,land- en ,volkenkunde van             
,nederlandsch-,indi1 xlv4 7#ahie7 p4    
#eac4     #aeed ,john ,ramsay1 ,scotland
 and ,scotsmen in the ,eighteenth       
,century        7,edinburgh1 #ahhh71 ii4
 #def4     #aeee ,h4 ,r4 ,schoolcraft1  
,indian ,tribes1 ii4 #age4     #aeef ,j4
 ,macdonald1 ,light in ,africa 7,london1
 #ahij71 p4 #bji4     #aeeg ,rev4 ,j4   
,roscoe1 in ,journal of the             
,anthropological ,institute1            
xxxii4 7#aijb7 p4 #ei4     #aeeh ,a4 ,c4
 ,hollis1 ,the ,nandi1 pp4 #bd sq41 #cf4
 ,in these cases the harm        is     
thought to fall on the person who steps 
over1 not on the thing        which is  
stepped over4     #aeei ,rev4 ,j4 ,h4   
,weeks1 8,customs of the ,lower ,congo  
,people10 ,folk-lore1        xx4 7#aiji7
 p4 #dgd4     #aefj ,b4 ,gutmann1       
8,trauer und ,begrbnissitten der        
,wadschagga10 ,globus1        lxxxix4   
7#aijf7 p4 #aii4     #aefa ,e4          
,aymonier1 ,voyage dans le ,laos1 i4    

7,paris1 #ahie7 p4 #add4     #aefb ,c4  
,lumholtz1 ,unknown ,mexico 7,london1   
#aijc71 i4 #dce4     #aefc ,e4 ,m4      
,curr1 ,the ,australian ,race1 i4 #ej4  
#aefd ,a4 ,w4 ,howitt1 ,native ,tribes  
of ,south-,east ,australia1 p4 #djb4    
#aefe ,father ,lambert1 ,murs et        
superstitions des ,no-,caldoniens1 pp4  
#aib sq4     #aeff ,p4 von ,stenin1     
8,das ,gewohnheitsrecht der ,samojeden10
 ,globus1 lx4        7#ahia7 p4 #agc4   
#aefg ,j4 ,richardson1 in ,antananarivo 
,annual and ,madagascar ,magazine1      
,reprint of the ,first ,four ,numbers   
7,antananarivo1 #ahhe71 p4 #ebi2        
id41 ,reprint of the ,second ,four      
,numbers 7,antananarivo1 #ahif71 p4     
#bif2 ,j4 ,sibree1 ,the ,great ,african 
,island1 p4 #bhh2 compare ,de           
,flacourt1 ,histoire de la grande isle  
,madagascar 7,paris1 #afeh71 p4         
#ii4     #aefh ,j4 ,mooney1 8,myths of  
the ,cherokee10 ,nineteenth ,annual     
,report of the        ,bureau of        
,american ,ethnology1 pt4 i4            

7,washington1 #aijj7 p4 #dbd4     #aefi 
,h4 ,a4 ,junod1 8,les ,conceptions      
physiologiques des ,bantou              
sud-africains10 ,revue d',ethnographie  
et de ,sociologie1 i4 7#aiaj7        p4 
#ach1 note #c4     #aegj ,f4 ,s4        
,krauss1 ,volksglaube und religiser     
,brauch der ,sdslaven1 p4        #eb4   
#aega ,see ,l4 ,f4 ,sauv1 ,folk-lore des
 ,hautes-,vosges1 p4 #bbf1 compare pp4  
#bai sq42 ,e4 ,monseur1 ,le ,folk-lore  
,wallon1 p4 #ci2 ,a4 ,wuttke1 ,der      
deutsche ,volksaberglaube1#b  #fjc2 ,j4 
,w4 ,wolf1 ,beitrge zur        deutschen
 ,mythologie1 i4 p4 #bjh1  #db2 ,j4 ,a4 
,e4 ,khler1        ,volksbrauch1 etc41  
im ,voigtlande1 p4 #dbc2 ,a4 ,kuhn und  
,w4        ,schwartz1 ,norddeutsche     
,sagen1 ,mrchen und ,gebruche1 p4 #dfb1 
#dfa2 ,e4 ,krause1 8,aberglubische      
,kuren und sonstiger ,aberglaube in     
,berlin10 ,zeitschrift fr ,ethnologie1  
xv4 7#ahhc7 p4 #he2 ,r4 ,h4             
,kaindl1 ,die ,huzulen1 p4 #e2 ,j4 ,v4  
,grohmann1 ,aberglauben und             

,gebruche aus ,bhmen und ,mhren1 p4     
#aji1  #gih1 #gii2 ,eijb ,abla1         
8,beitrge zur ,kenntniss aberglubischer 
,gebruche in ,syrien10                  
,zeitschrift des deutschen              
,palstina-,vereins1 vii4 7#ahhd7 p4 #ha2
        compare ,b4 ,chemali1           
8,naissance et premier ge au ,liban10   
,anthropos1 v4 7#aiaj7 p4 #gda4