,the ,golden ,bough1 a ,study in ,magic and ,religion1 #ab volumes1 ,third ,edition1 by ,frazer1 ,james ,george4 ,part ,i4 ,the ,magic ,art and the ,evolution of ,kings1 ,vol4 ,i4 ,,the ,,golden ,,bough ,a ,,study ,,in ,,magic ,,and ,,religion ,,third ,,edition ,,part ,i ,,the ,,magic ,,art ,,and ,,the ,,evolution ,,of ,,kings ,,vol4 ,i ,illustration ,,macmillan ,,and ,,co41 ,,limited ,,london ,,bombay ,,calcutta ,,madras ,,melbourne ,,the ,,macmillan ,,company ,,new ,,york ,,boston ,,chicago ,,dallas ,,san ,,francisco ,,the ,,macmillan ,,co4 ,,of ,,canada1 ,,ltd4 ,,toronto ,illustration3 ,the ,golden ,bough4 ,j4 ,m4 ,w4 ,,turner1 ,pinxit4 ,,the ,,magic ,,art ,,and ,,the ,,evolution ,,of ,,kings ,,by ,,sir ,,james ,,george ,,frazer ,d4,c4,l41 ,,ll4,d41 ,,litt4,d4 ,,fellow ,,of ,,trinity ,,college1 ,,cambridge ,,professor ,,of ,,social ,,anthropology ,,in ,,the ,,university ,,of ,,liverpool ,,in ,,two ,,volumes ,,vol4 ,i ,,macmillan ,,and ,,co41 ,,limited ,,st4 ,,martin',s ,,street1 ,,london #aiag 8,nec indigeste tamquam in acervum congessimus digna memoratu3 sed variarum rerum disparilitas1 auctoribus diversa confusa temporibus1 ita in quoddam digesta corpus est1 ut quae indistincte atque promiscue ad subsidium memoriae annotaveramus in ordinem instar membrorum cohaerentia convenirent4 ,nec mihi vitio vertas1 si res quas ex lectione varia mutuabor ipsis saepe verbis quibus ab ipsis auctoribus enarratae sunt explicabo1 quia praesens opus non eloquentiae ostentationem sed noscendorum congeriem pollicetur3 et boni consulas oportet1 si notitiam vetustatis modo nostris non obscure modo ipsis antiquorum fideliter verbis recognoscas1 prout quaeque se vel enarranda vel transferenda suggesserint4 ,apes enim quodammodo debemus imitari1 quae vagantur et flores carpunt1 deinde quicquid attulere disponunt ac per favos dividunt et sucum varium in unum saporem mixtura quadam et proprietate spiritus sui mutant40 ,,macrobius1 ,saturnalia1 ,praefatio4 ,,copyright ,third ,edition ,march #aiaa ,reprinted ,july #aiaa1 #aiac1 #aiag ,,to ,,my ,,friend ,,william ,,robertson ,,smith ,,in ,,gratitude ,,and ,,admiration vii ,,preface ,when ,i originally conceived the idea of the work1 of which the first part is now laid before the public in a third and enlarged edition1 my intention merely was to explain the strange rule of the priesthood or sacred kingship of ,nemi and with it the legend of the ,golden ,bough1 immortalised by ,virgil1 which the voice of antiquity associated with the priesthood4 ,the explanation was suggested to me by some similar rules formerly imposed on kings in ,southern ,india1 and at first ,i thought that it might be adequately set forth within the compass of a small volume4 ,but ,i soon found that in attempting to settle one question ,i had raised many more3 wider and wider prospects opened out before me2 and thus step by step ,i was lured on into far-spreading fields of primitive thought which had been but little explored by my predecessors4 ,thus the book grew on my hands1 and soon the projected essay became in fact a ponderous treatise1 or rather a series of separate dissertations loosely linked together by a slender thread of connexion with my original subject4 ,with each successive edition these dissertations have grown in number and swollen in bulk by the accretion of fresh materials1 till the thread on which they are strung at last threatened to snap under their weight4 ,accordingly1 following the hint of a friendly critic1 ,i decided to resolve my overgrown book into its elements1 and to publish separately the various disquisitions of which viii it is composed4 ,the present volumes1 forming the first part of the whole1 contain a preliminary enquiry into the principles of ,magic and the evolution of the ,sacred ,kingship in general4 ,they will be followed shortly by a volume which discusses the principles of ,taboo in their special application to sacred or priestly kings4 ,the remainder of the work will be mainly devoted to the myth and ritual of the ,dying ,god1 and as the subject is large and fruitful1 my discussion of it will1 for the sake of convenience1 be divided into several parts1 of which one1 dealing with some dying gods of antiquity in ,egypt and ,western ,asia1 has already been published under the title of ,adonis1 ,attis1 ,osiris4 ,but while ,i have thus sought to dispose my book in its proper form as a collection of essays on a variety of distinct1 though related1 topics1 ,i have at the same time preserved its unity1 as far as possible1 by retaining the original title for the whole series of volumes1 and by pointing out from time to time the bearing of my general conclusions on the particular problem which furnished the starting-point of the enquiry4 ,it seemed to me that this mode of presenting the subject offered some advantages which outweighed certain obvious drawbacks4 ,by discarding the austere form1 without1 ,i hope1 sacrificing the solid substance1 of a scientific treatise1 ,i thought to cast my materials into a more artistic mould and so perhaps to attract readers1 who might have been repelled by a more strictly logical and systematic arrangement of the facts4 ,thus ,i put the mysterious priest of ,nemi1 so to say1 in the forefront of the picture1 grouping the other sombre figures of the same sort behind him in the background1 not certainly because ,i deemed them of less moment but because the picturesque natural surroundings of the priest of ,nemi among the wooded hills of ,italy1 the very mystery which enshrouds him1 and not least the haunting magic of ,virgil's verse1 all combine to shed a glamour on the tragic figure with the ,golden ,bough1 which fits him to ix stand as the centre of a gloomy canvas4 ,but ,i trust that the high relief into which he has thus been thrown in my pages will not lead my readers either to overrate his historical importance by comparison with that of some other figures which stand behind him in the shadow1 or to attribute to my theory of the part he played a greater degree of probability than it deserves4 ,even if it should appear that this ancient ,italian priest must after all be struck out from the long roll of men who have masqueraded as gods1 the single omission would not sensibly invalidate the demonstration1 which ,i believe ,i have given1 that human pretenders to divinity have been far commoner and their credulous worshippers far more numerous than had been hitherto suspected4 ,similarly1 should my whole theory of this particular priesthood collapse--and ,i fully acknowledge the slenderness of the foundations on which it rests--its fall would hardly shake my general conclusions as to the evolution of primitive religion and society1 which are founded on large collections of entirely independent and well-authenticated facts4 ,friends versed in ,german philosophy have pointed out to me that my views of magic and religion and their relations to each other in history agree to some extent with those of ,hegel4 ,the agreement is quite independent and to me unexpected1 for ,i have never studied the philosopher's writings nor attended to his speculations4 ,as1 however1 we have arrived at similar results by very different roads1 the partial coincidence of our conclusions may perhaps be taken to furnish a certain presumption in favour of their truth4 ,to enable my readers to judge of the extent of the coincidence1 ,i have given in an appendix some extracts from ,hegel's lectures on the philosophy of religion4 ,the curious may compare them with my chapter on ,magic and ,religion1 which was written in ignorance of the views of my illustrious predecessor4 ,with regard to the history of the sacred kingship which x ,i have outlined in these volumes1 ,i desire to repeat a warning which ,i have given in the text4 ,while ,i have shewn reason to think that in many communities sacred kings have been developed out of magicians1 ,i am far from supposing that this has been universally true4 ,the causes which have determined the establishment of monarchy have no doubt varied greatly in different countries and at different times3 ,i make no pretence to discuss or even enumerate them all3 ,i have merely selected one particular cause because it bore directly on my special enquiry2 and ,i have laid emphasis on it because it seems to have been overlooked by writers on the origin of political institutions1 who1 themselves sober and rational according to modern standards1 have not reckoned sufficiently with the enormous influence which superstition has exerted in shaping the human past4 ,but ,i have no wish to exaggerate the importance of this particular cause at the expense of others which may have been equally or even more influential4 ,no one can be more sensible than ,i am of the risk of stretching an hypothesis too far1 of crowding a multitude of incongruous particulars under one narrow formula1 of reducing the vast1 nay inconceivable complexity of nature and history to a delusive appearance of theoretical simplicity4 ,it may well be that ,i have erred in this direction again and again2 but at least ,i have been well aware of the danger of error and have striven to guard myself and my readers against it4 ,how far ,i have succeeded in that and the other objects ,i have set before me in writing this work1 ,i must leave to the candour of the public to determine4 ,j4 ,g4 ,,frazer4 ,,cambridge1 #eth ,december #aiaj4 xi ,,preface ,,to ,,the ,,first ,,edition ,,of ,,the ,,golden ,,bough ,for some time ,i have been preparing a general work on primitive superstition and religion4 ,among the problems which had attracted my attention was the hitherto unexplained rule of the ,arician priesthood2 and last spring it happened that in the course of my reading ,i came across some facts which1 combined with others ,i had noted before1 suggested an explanation of the rule in question4 ,as the explanation1 if correct1 promised to throw light on some obscure features of primitive religion1 ,i resolved to develop it fully1 and1 detaching it from my general work1 to issue it as a separate study4 ,this book is the result4 ,now that the theory1 which necessarily presented itself to me at first in outline1 has been worked out in detail1 ,i cannot but feel that in some places ,i may have pushed it too far4 ,if this should prove to have been the case1 ,i will readily acknowledge and retract my error as soon as it is brought home to me4 ,meantime my essay may serve its purpose as a first attempt to solve a difficult problem1 and to bring a variety of scattered facts into some sort of order and system4 ,a justification is perhaps needed of the length at which ,i have dwelt upon the popular festivals observed by ,european peasants in spring1 at midsummer1 and at harvest4 ,it can hardly be too often repeated1 since it is not yet generally recognised1 that in spite of their fragmentary character the xii popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the ,aryans4 ,indeed the primitive ,aryan1 in all that regards his mental fibre and texture1 is not extinct4 ,he is amongst us to this day4 ,the great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant4 ,in his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where ,rome and ,london now stand4 ,hence every enquiry into the primitive religion of the ,aryans should either start from the superstitious beliefs and observances of the peasantry1 or should at least be constantly checked and controlled by reference to them4 ,compared with the evidence afforded by living tradition1 the testimony of ancient books on the subject of early religion is worth very little4 ,for literature accelerates the advance of thought at a rate which leaves the slow progress of opinion by word of mouth at an immeasurable distance behind4 ,two or three generations of literature may do more to change thought than two or three thousand years of traditional life4 ,but the mass of the people who do not read books remain unaffected by the mental revolution wrought by literature2 and so it has come about that in ,europe at the present day the superstitious beliefs and practices which have been handed down by word of mouth are generally of a far more archaic type than the religion depicted in the most ancient literature of the ,aryan race4 ,it is on these grounds that1 in discussing the meaning and origin of an ancient ,italian priesthood1 ,i have devoted so much attention to the popular customs and superstitions of modern ,europe4 ,in this part of my subject ,i have made great use of the works of the late ,w4 ,mannhardt1 without which1 indeed1 my book could scarcely have been written4 ,fully recognising the truth of the principles which ,i have xiii imperfectly stated1 ,mannhardt set himself systematically to collect1 compare1 and explain the living superstitions of the peasantry4 ,of this wide field the special department which he marked out for himself was the religion of the woodman and the farmer1 in other words1 the superstitious beliefs and rites connected with trees and cultivated plants4 ,by oral enquiry1 and by printed questions scattered broadcast over ,europe1 as well as by ransacking the literature of folk-lore1 he collected a mass of evidence1 part of which he published in a series of admirable works4 ,but his health1 always feeble1 broke down before he could complete the comprehensive and really vast scheme which he had planned1 and at his too early death much of his precious materials remained unpublished4 ,his manuscripts are now deposited in the ,university ,library at ,berlin1 and in the interest of the study to which he devoted his life it is greatly to be desired that they should be examined1 and that such portions of them as he has not utilised in his books should be given to the world4 ,of his published works the most important are1 first1 two tracts1 ,roggenwolf und ,roggenhund1 ,danzig1 #ahfe 7second edition1 ,danzig1 #ahff71 and ,die ,korndmonen1 ,berlin1 #ahfh4 ,these little works were put forward by him tentatively1 in the hope of exciting interest in his enquiries and thereby securing the help of others in pursuing them4 ,but1 except from a few learned societies1 they met with very little attention4 ,undeterred by the cold reception accorded to his efforts he worked steadily on1 and in #ahge published his chief work1 ,der ,baumkultus der ,germanen und ihrer ,nachbarstmme4 ,this was followed in #ahgg by ,antike ,wald- und ,feldkulte4 ,his ,mythologische ,forschungen1 a posthumous work1 appeared in #ahhd4 ,much as ,i owe to ,mannhardt1 ,i owe still more to my friend ,professor ,w4 ,robertson ,smith4 ,my interest in the early history of society was first excited by the works of xiv ,dr4 ,e4 ,b4 ,tylor1 which opened up a mental vista undreamed of by me before4 ,but it is a long step from a lively interest in a subject to a systematic study of it2 and that ,i took this step is due to the influence of my friend ,w4 ,robertson ,smith4 ,the debt which ,i owe to the vast stores of his knowledge1 the abundance and fertility of his ideas1 and his unwearied kindness1 can scarcely be overestimated4 ,those who know his writings may form some1 though a very inadequate1 conception of the extent to which ,i have been influenced by him4 ,the views of sacrifice set forth in his article 8,sacrifice0 in the ,encyclopdia ,britannica1 and further developed in his recent work1 ,the ,religion of the ,semites1 mark a new departure in the historical study of religion1 and ample traces of them will be found in this book4 ,indeed the central idea of my essay--the conception of the slain god--is derived directly1 ,i believe1 from my friend4 ,but it is due to him to add that he is in no way responsible for the general explanation which ,i have offered of the custom of slaying the god4 ,he has read the greater part of the proofs in circumstances which enhanced the kindness1 and has made many valuable suggestions which ,i have usually adopted2 but except where he is cited by name1 or where the views expressed coincide with those of his published works1 he is not to be regarded as necessarily assenting to any of the theories propounded in this book4 ,the works of ,professor ,g4 ,a4 ,wilken of ,leyden have been of great service in directing me to the best original authorities on the ,dutch ,east ,indies1 a very important field to the ethnologist4 ,to the courtesy of the ,rev4 ,walter ,gregor1 ,m4,a41 of ,pitsligo1 ,i am indebted for some interesting communications which will be found acknowledged in their proper places4 ,mr4 ,francis ,darwin has kindly allowed me to consult him on some botanical questions4 ,the manuscript authorities to which ,i occasionally refer are answers to a list of ethnological questions which ,i am circulating4 ,most xv of them will1 ,i hope1 be published in the ,journal of the ,anthropological ,institute4 ,the drawing of the ,golden ,bough which adorns the cover is from the pencil of my friend ,professor ,j4 ,h4 ,middleton4 ,the constant interest and sympathy which he has shewn in the progress of the book have been a great help and encouragement to me in writing it4 ,the ,index has been compiled by ,mr4 ,a4 ,rogers1 of the ,university ,library1 ,cambridge4 ,j4 ,g4 ,,frazer4 ,,trinity ,,college1 ,,cambridge1 #hth ,march #ahij4 xvii ,,preface ,,to ,,the ,,second ,,edition ,,of ,,the ,,golden ,,bough ,the kind reception accorded by critics and the public to the first edition of ,the ,golden ,bough has encouraged me to spare no pains to render the new one more worthy of their approbation4 ,while the original book remains almost entire1 it has been greatly expanded by the insertion of much fresh illustrative matter1 drawn chiefly from further reading1 but in part also from previous collections which ,i had made1 and still hope to use1 for another work4 ,friends and correspondents1 some of them personally unknown to me1 have kindly aided me in various ways1 especially by indicating facts or sources which ,i had overlooked and by correcting mistakes into which ,i had fallen4 ,i thank them all for their help1 of which ,i have often availed myself4 ,their contributions will be found acknowledged in their proper places4 ,but ,i owe a special acknowledgment to my friends the ,rev4 ,lorimer ,fison and the ,rev4 ,john ,roscoe1 who have sent me valuable notes on the ,fijian and ,waganda customs respectively4 ,most of ,mr4 ,fison's notes1 ,i believe1 are incorporated in my book4 ,of ,mr4 ,roscoe's only a small selection has been given2 the whole series1 embracing a general account of the customs and beliefs of the ,waganda1 will be published1 ,i hope1 in the ,journal of the ,anthropological ,institute4 ,further1 ,i ought to add that ,miss ,mary ,e4 ,b4 ,howitt has kindly allowed me to make some extracts xviii from a work by her on ,australian folklore and legends which ,i was privileged to read in manuscript4 ,i have seen no reason to withdraw the explanation of the priesthood of ,aricia which forms the central theme of my book4 ,on the contrary1 the probability of that explanation appears to me to be greatly strengthened by some important evidence which has come to light since my theory was put forward4 ,readers of the first edition may remember that ,i explained the priest of ,aricia--the ,king of the ,wood--as an embodiment of a tree-spirit1 and inferred from a variety of considerations that at an earlier period one of these priests had probably been slain every year in his character of an incarnate deity4 ,but for an undoubted parallel to such a custom of killing a human god annually ,i had to go as far as ancient ,mexico4 ,now from the ,martyrdom of ,st4 ,dasius1 unearthed and published a few years ago by ,professor ,franz ,cumont of ,ghent 7,analecta ,bollandiana1 xvi4 #ahig71 it is practically certain that in ancient ,italy itself a human representative of ,saturn--the old god of the seed--was put to death every year at his festival of the ,saturnalia1 and that though in ,rome itself the custom had probably fallen into disuse before the classical era1 it still lingered on in remote places down at least to the fourth century after ,christ4 ,i cannot but regard this discovery as a confirmation1 as welcome as it was unlooked for1 of the theory of the ,arician priesthood which ,i had been led independently to propound4 ,further1 the general interpretation which1 following ,w4 ,mannhardt1 ,i had given of the ceremonies observed by our ,european peasantry in spring1 at midsummer1 and at harvest1 has also been corroborated by fresh and striking analogies4 ,if we are right1 these ceremonies were originally magical rites designed to cause plants to grow1 cattle to thrive1 rain to fall1 and the sun to shine4 ,now the remarkable researches of ,professor ,baldwin ,spencer and ,mr4 ,f4 ,j4 ,gillen xix among the native tribes of ,central ,australia have proved that these savages regularly perform magical ceremonies for the express purpose of bringing down rain and multiplying the plants and animals on which they subsist1 and further that these ceremonies are most commonly observed at the approach of the rainy season1 which in ,central ,australia answers to our spring4 ,here then1 at the other side of the world1 we find an exact counterpart of those spring and midsummer rites which our rude forefathers in ,europe probably performed with a full consciousness of their meaning1 and which many of their descendants still keep up1 though the original intention of the rites has been to a great extent1 but by no means altogether1 forgotten4 ,the harvest customs of our ,european peasantry have naturally no close analogy among the practices of the ,australian aborigines1 since these savages do not till the ground4 ,but what we should look for in vain among the ,australians we find to hand among the ,malays4 ,for recent enquiries1 notably those of ,mr4 ,j4 ,l4 van der ,toorn in ,sumatra and of ,mr4 ,w4 ,w4 ,skeat in the ,malay ,peninsula1 have supplied us with close parallels to the harvest customs of ,europe1 as these latter were interpreted by the genius of ,mannhardt4 ,occupying a lower plane of culture than ourselves1 the ,malays have retained a keen sense of the significance of rites which in ,europe have sunk to the level of more or less meaningless survivals4 ,thus on the whole ,i cannot but think that the course of subsequent investigation has tended to confirm the general principles followed and the particular conclusions reached in this book4 ,at the same time ,i am as sensible as ever of the hypothetical nature of much that is advanced in it4 ,it has been my wish and intention to draw as sharply as possible the line of demarcation between my facts and the hypotheses by which ,i have attempted to colligate them4 ,hypotheses are necessary but often temporary bridges built to connect isolated facts4 ,if my light bridges should sooner or later xx break down or be superseded by more solid structures1 ,i hope that my book may still have its utility and its interest as a repertory of facts4 ,but while my views1 tentative and provisional as they probably are1 thus remain much what they were1 there is one subject on which they have undergone a certain amount of change1 unless indeed it might be more exact to say that ,i seem to see clearly now what before was hazy4 ,i mean the relation of magic to religion4 ,when ,i first wrote this book ,i failed1 perhaps inexcusably1 to define even to myself my notion of religion1 and hence was disposed to class magic loosely under it as one of its lower forms4 ,i have now sought to remedy this defect by framing as clear a definition of religion as the difficult nature of the subject and my apprehension of it allowed4 ,hence ,i have come to agree with ,sir ,a4 ,c4 ,lyall and ,mr4 ,f4 ,b4 ,jevons in recognising a fundamental distinction and even opposition of principle between magic and religion4 ,more than that1 ,i believe that in the evolution of thought1 magic1 as representing a lower intellectual stratum1 has probably everywhere preceded religion4 ,i do not claim any originality for this latter view4 ,it has been already plainly suggested1 if not definitely formulated1 by ,professor ,h4 ,oldenberg in his able book ,die ,religion des ,veda1 and for aught ,i know it may have been explicitly stated by many others before and since him4 ,i have not collected the opinions of the learned on the subject1 but have striven to form my own directly from the facts4 ,and the facts which bespeak the priority of magic over religion are many and weighty4 ,some of them the reader will find stated in the following pages2 but the full force of the evidence can only be appreciated by those who have made a long and patient study of primitive superstition4 ,i venture to think that those who submit to this drudgery will come more and more to the opinion ,i have indicated4 ,that all my readers should agree either with my definition xxi of religion or with the inferences ,i have drawn from it is not to be expected4 ,but ,i would ask those who dissent from my conclusions to make sure that they mean the same thing by religion that ,i do2 for otherwise the difference between us may be more apparent than real4 ,as the scope and purpose of my book have been seriously misconceived by some courteous critics1 ,i desire to repeat in more explicit language1 what ,i vainly thought ,i had made quite clear in my original preface1 that this is not a general treatise on primitive superstition1 but merely the investigation of one particular and narrowly limited problem1 to wit1 the rule of the ,arician priesthood1 and that accordingly only such general principles are explained and illustrated in the course of it as seemed to me to throw light on that special problem4 ,if ,i have said little or nothing of other principles of equal or even greater importance1 it is assuredly not because ,i undervalue them in comparison with those which ,i have expounded at some length1 but simply because it appeared to me that they did not directly bear on the question ,i had set myself to answer4 ,no one can well be more sensible than ,i am of the immense variety and complexity of the forces which have gone towards the building up of religion2 no one can recognise more frankly the futility and inherent absurdity of any attempt to explain the whole vast organism as the product of any one simple factor4 ,if ,i have hitherto touched1 as ,i am quite aware1 only the fringe of a great subject--fingered only a few of the countless threads that compose the mighty web1--it is merely because neither my time nor my knowledge has hitherto allowed me to do more4 ,should ,i live to complete the works for which ,i have collected and am collecting materials1 ,i dare to think that they will clear me of any suspicion of treating the early history of religion from a single narrow point of view4 ,but the future is necessarily uncertain1 and at the best xxii many years must elapse before ,i can execute in full the plan which ,i have traced out for myself4 ,meanwhile ,i am unwilling by keeping silence to leave some of my readers under the impression that my outlook on so large a subject does not reach beyond the bounds of the present enquiry4 ,this is my reason for noticing the misconceptions to which ,i have referred4 ,i take leave to add that some part of my larger plan would probably have been completed before now1 were it not that out of the ten years which have passed since this book was first published nearly eight have been spent by me in work of a different kind4 ,there is a misunderstanding of another sort which ,i feel constrained to set right4 ,but ,i do so with great reluctance1 because it compels me to express a measure of dissent from the revered friend and master to whom ,i am under the deepest obligations1 and who has passed beyond the reach of controversy4 ,in an elaborate and learned essay on sacrifice 7,l',anne ,sociologique1 ,deuxime ,anne1 #ahig-ahih71 ,messrs4 ,h4 ,hubert and ,m4 ,mauss have represented my theory of the slain god as intended to supplement and complete ,robertson ,smith's theory of the derivation of animal sacrifice in general from a totem sacrament4 ,on this ,i have to say that the two theories are quite independent of each other4 ,i never assented to my friend's theory1 and so far as ,i can remember he never gave me a hint that he assented to mine4 ,my reason for suspending my judgment in regard to his theory was a simple one4 ,at the time when the theory was propounded1 and for many years afterwards1 ,i knew of no single indubitable case of a totem sacrament1 that is1 of a custom of killing and eating the totem animal as a solemn rite4 ,it is true that in my ,totemism1 and again in the present work1 ,i noted a few cases 7four in all7 of solemnly killing a sacred animal which1 following ,robertson ,smith1 ,i regarded as probably a totem4 ,but none even of these four cases included the xxiii eating of the sacred animal by the worshippers1 which was an essential part of my friend's theory1 and in regard to all of them it was not positively known that the slain animal was a totem4 ,hence as time went on and still no certain case of a totem sacrament was reported1 ,i became more and more doubtful of the existence of such a practice at all1 and my doubts had almost hardened into incredulity when the long-looked-for rite was discovered by ,messrs4 ,spencer and ,gillen in full force among the aborigines of ,central ,australia1 whom ,i for one must consider to be the most primitive totem tribes as yet known to us4 ,this discovery ,i welcomed as a very striking proof of the sagacity of my brilliant friend1 whose rapid genius had outstripped our slower methods and anticipated what it was reserved for subsequent research positively to ascertain4 ,thus from being little more than an ingenious hypothesis the totem sacrament has become1 at least in my opinion1 a well-authenticated fact4 ,but from the practice of the rite by a single set of tribes it is still a long step to the universal practice of it by all totem tribes1 and from that again it is a still longer stride to the deduction therefrom of animal sacrifice in general4 ,these two steps ,i am not yet prepared to take4 ,no one will welcome further evidence of the wide prevalence of a totem sacrament more warmly than ,i shall1 but until it is forthcoming ,i shall continue to agree with ,professor ,e4 ,b4 ,tylor that it is unsafe to make the custom the base of far-reaching speculations4 ,to conclude this subject1 ,i will add that the doctrine of the universality of totemism1 which ,messrs4 ,hubert and ,mauss have implicitly attributed to me1 is one which ,i have never enunciated or assumed1 and that1 so far as my knowledge and opinion go1 the worship of trees and cereals1 which occupies so large a space in these volumes1 is neither identical with nor derived from a system of totemism4 ,it is possible that further enquiry may lead me to regard as xxiv probable the universality of totemism and the derivation from it of sacrifice and of the whole worship both of plants and animals4 ,i hold myself ready to follow the evidence wherever it may lead2 but in the present state of our knowledge ,i consider that to accept these conclusions would be1 not to follow the evidence1 but very seriously to outrun it4 ,in thinking so ,i am happy to be at one with ,messrs4 ,hubert and ,mauss4 ,when ,i am on this theme ,i may as well say that ,i am by no means prepared to stand by everything in my little apprentice work1 ,totemism4 ,that book was a rough piece of pioneering in a field that1 till then1 had been but little explored1 and some inferences in it were almost certainly too hasty4 ,in particular there was a tendency1 perhaps not unnatural in the circumstances1 to treat as totems1 or as connected with totemism1 things which probably were neither the one nor the other4 ,if ever ,i republish the volume1 as ,i hope one day to do1 ,i shall have to retrench it in some directions as well as to enlarge it in others4 ,such as it is1 with all its limitations1 which ,i have tried to indicate clearly1 and with all its defects1 which ,i leave to the critics to discover1 ,i offer my book in its new form as a contribution to that still youthful science which seeks to trace the growth of human thought and institutions in those dark ages which lie beyond the range of history4 ,the progress of that science must needs be slow and painful1 for the evidence1 though clear and abundant on some sides1 is lamentably obscure and scanty on others1 so that the cautious enquirer is every now and then brought up sharp on the edge of some yawning chasm across which he may be quite unable to find a way4 ,all he can do in such a case is to mark the pitfall plainly on his chart and to hope that others in time may be able to fill it up or bridge it over4 ,yet the very difficulty and novelty of the investigation1 coupled with the extent of the intellectual prospect which suddenly opens xxv up before us whenever the mist rises and unfolds the far horizon1 constitute no small part of its charm4 ,the position of the anthropologist of to-day resembles in some sort the position of classical scholars at the revival of learning4 ,to these men the rediscovery of ancient literature came like a revelation1 disclosing to their wondering eyes a splendid vision of the antique world1 such as the cloistered student of the ,middle ,ages never dreamed of under the gloomy shadow of the minster and within the sound of its solemn bells4 ,to us moderns a still wider vista is vouchsafed1 a greater panorama is unrolled by the study which aims at bringing home to us the faith and the practice1 the hopes and the ideals1 not of two highly gifted races only1 but of all mankind1 and thus at enabling us to follow the long march1 the slow and toilsome ascent1 of humanity from savagery to civilisation4 ,and as the scholar of the ,renaissance found not merely fresh food for thought but a new field of labour in the dusty and faded manuscripts of ,greece and ,rome1 so in the mass of materials that is steadily pouring in from many sides--from buried cities of remotest antiquity as well as from the rudest savages of the desert and the jungle--we of to-day must recognise a new province of knowledge which will task the energies of generations of students to master4 ,the study is still in its rudiments1 and what we do now will have to be done over again and done better1 with fuller knowledge and deeper insight1 by those who come after us4 ,to recur to a metaphor which ,i have already made use of1 we of this age are only pioneers hewing lanes and clearings in the forest where others will hereafter sow and reap4 ,but the comparative study of the beliefs and institutions of mankind is fitted to be much more than a means of satisfying an enlightened curiosity and of furnishing materials for the researches of the learned4 ,well handled1 it may become a powerful instrument to expedite progress if it lays bare certain weak spots in the foundations on which modern xxvi society is built--if it shews that much which we are wont to regard as solid rests on the sands of superstition rather than on the rock of nature4 ,it is indeed a melancholy and in some respects thankless task to strike at the foundations of beliefs in which1 as in a strong tower1 the hopes and aspirations of humanity through long ages have sought a refuge from the storm and stress of life4 ,yet sooner or later it is inevitable that the battery of the comparative method should breach these venerable walls1 mantled over with the ivy and mosses and wild flowers of a thousand tender and sacred associations4 ,at present we are only dragging the guns into position3 they have hardly yet begun to speak4 ,the task of building up into fairer and more enduring forms the old structures so rudely shattered is reserved for other hands1 perhaps for other and happier ages4 ,we cannot foresee1 we can hardly even guess1 the new forms into which thought and society will run in the future4 ,yet this uncertainty ought not to induce us1 from any consideration of expediency or regard for antiquity1 to spare the ancient moulds1 however beautiful1 when these are proved to be out-worn4 ,whatever comes of it1 wherever it leads us1 we must follow truth alone4 ,it is our only guiding star3 hoc signo vinces4 ,to a passage in my book it has been objected by a distinguished scholar that the church-bells of ,rome cannot be heard1 even in the stillest weather1 on the shores of the ,lake of ,nemi4 ,in acknowledging my blunder and leaving it uncorrected1 may ,i plead in extenuation of my obduracy the example of an illustrious writer8 ,in ,old ,mortality we read how a hunted ,covenanter1 fleeing before ,claverhouse's dragoons1 hears the sullen boom of the kettledrums of the pursuing cavalry borne to him on the night wind4 ,when ,scott was taken to task for this description1 because the drums are not beaten by cavalry at night1 he replied in effect that he liked to hear the drums sounding there1 and xxvii that he would let them sound on so long as his book might last4 ,in the same spirit ,i make bold to say that by the ,lake of ,nemi ,i love to hear1 if it be only in imagination1 the distant chiming of the bells of ,rome1 and ,i would fain believe that their airy music may ring in the ears of my readers after it has ceased to vibrate in my own4 ,j4 ,g4 ,,frazer4 ,,cambridge1 #ahth ,september #aijj4 xxix ,,contents ,,chapter ,i4--,,the ,,king ,,of ,,the ,,wood ,pp4 #a-dc #a4 ,diana and ,virbius1 pp4 #a-bd4--,the lake and sanctuary of ,diana at ,nemi1 #a-f2 the character of ,diana at ,nemi1 #f-h2 rule of succession to the priesthood1 #h-aj2 legends of its origin1 #aj sq42 features of the worship of ,diana at ,nemi1 #ab-ad2 ,diana's festival on the #acth of ,august1 #ad-ag2 the companions of ,diana1 ,egeria1 #ag-ai2 ,virbius1 #ai-ba2 unhistorical character of the traditions1 #ba-bc2 antiquity of the grove1 #bc sq4 #b4 ,artemis and ,hippolytus1 pp4 #bd-dj4--;,hippolytus at ,troezen1 #bd-bh2 hair-offerings to ,hippolytus and others1 #bh-cb2 graves of ,apollo and ,artemis at ,delos1 #cc-ce2 ,artemis a goddess of the wild life of nature1 #ce-ch2 ,hippolytus the consort of ,artemis1 #ch-dj4 #c4 ,recapitulation1 pp4 #dj-dc4--,virbius the consort of ,diana1 #dj sq42 the leafy bust at ,nemi1 #da-dc4 ,,chapter ,,ii4--,,priestly ,,kings ,pp4 #dd-ea ,priestly kings in ancient ,italy1 ,greece1 and other parts of the world1 #dd-dh2 divinity of ,spartan and other early kings1 #dh-ea2 magical powers of early kings1 #ea4 ,,chapter ,,iii4--,,sympathetic ,,magic ,pp4 #eb-bai #a4 ,the ,principles of ,magic1 pp4 #eb-ed4--,the ,law of ,similarity and the ,law of ,contact or ,contagion1 #eb sq42 the two principles misapplications of the association of ideas1 #ec sq42 ,sympathetic ,magic in its two branches1 ,homoeopathic or ,imitative ,magic1 and ,contagious ,magic1 #ed4 #b4 ,homoeopathic or ,imitative ,magic1 pp4 #ee-agd4--,magical images to injure enemies1 #ee-gj2 magical images to procure offspring1 #gj-gd2 simulation of birth at adoption and circumcision1 #gd-gg2 magical images to procure love1 #gg sq42 homoeopathic magic in medicine1 #gh-hd2 homoeopathic magic to ensure the food supply1 #he sqq42 magical ceremonies 7intichiuma7 in ,central ,australia for the multiplication of the totems1 #he-hi2 use of xxx human blood in ,australian ceremonies1 #hi-id2 suggested origin of circumcision and of other ,australian initiatory rites1 particularly the extraction of teeth1 #ie-aja2 certain funeral rites designed to ensure rebirth1 #aja-aje2 rites to secure rebirth of animals and plants1 #aje sq42 general theory of magical 7intichiuma7 and initiatory rites in ,australia1 #ajf-ajh2 homoeopathic magic in fishing and hunting1 #ajh-aaa2 negative magic or taboo1 #aaa-aac2 examples of homoeopathic taboos1 #aac-aag2 homoeopathic taboos on food1 #aag-aai2 magical telepathy1 #aai sq42 telepathy in hunting1 #abj-abf2 telepathy in war1 #abf-acd2 various cases of homoeopathic magic1 #acd sq42 homoeopathic magic to make plants grow1 #acf-add2 persons influenced homoeopathically by plants1 #add-adg2 homoeopathic magic of the dead1 #adg-aej2 homoeopathic magic of animals1 #aej-aeg2 homoeopathic magic of inanimate things1 #aeg-aei2 homoeopathic magic of iron1 #aei sq42 homoeopathic magic of stones1 #afj-afe2 homoeopathic magic of sun1 moon1 and stars1 #afe sq42 homoeopathic magic of the tides1 #afg sq42 homoeopathic magic of grave-clothes and city sites in ,china1 #afh-agj2 homoeopathic magic to avert misfortune1 #agj-agd4 #c4 ,contagious ,magic1 pp4 #agd-bad4--,supposed physical basis of sympathetic magic1 #agd sq42 effect of contagious magic in fostering cleanliness1 #age2 contagious magic of teeth1 #agf-ahb2 contagious magic of navel-string and afterbirth or placenta1 #ahb-bjj2 afterbirth or navel-string a seat of the external soul1 #bjj sq42 contagious magic of wounds and spilt blood1 #bja-bje2 contagious magic of garments1 #bje-bjg2 contagious magic of footprints and other bodily impressions1 #bjg-bad4 #d4 ,the ,magician's ,progress1 pp4 #bad-bai4--;,elevation of public magicians to the position of chiefs and kings1 #bad-baf2 rise of monarchy essential to the emergence of mankind from savagery1 #baf-bai4 ,,chapter ,,iv4--,,magic ,,and ,,religion ,pp4 #bbj-bdc ,affinity of magic to science1 #bbj sq42 its fatal flaw1 #bba sq42 relation of magic to religion1 definition of religion1 #bbb-bbd2 opposition of principle between magic and science on the one side and religion on the other1 #bbd-bbf2 hostility of religion to magic in later history1 #bbf2 confusion of magic and religion in early times and among savages1 #bbf-bca2 confusion of magic and religion in modern ,europe1 #bca-bcc2 confusion of magic and religion preceded by an earlier age in which magic existed without religion1 #bcc sq42 universality of the belief in magic among the ignorant classes at the present day1 #bcd-bcf2 resulting danger to civilisation1 #bcf sq42 change from magic to religion following the recognition of the inefficacy of magic1 #bcg-bdj2 the early gods viewed as magicians1 #bdj-bdb2 difficulty of detecting the fallacy of magic1 #bdb sq4 ,,chapter ,v4--,,the ,,magical ,,control ,,of ,,the ,,weather ,pp4 #bdd-cca #a4 ,the ,public ,magician1 pp4 #bdd-bdg4--,two types of man-god1 the religious and the magical1 #bdd sq42 rise of a class of public magicians a step in social and intellectual progress1 #bde-bdg4 xxxi #b4 ,magical ,control of ,rain1 pp4 #bdg-caa4--;,importance of the magical control of the weather1 especially of rain1 #bdg2 rain-making based on homoeopathic or imitative magic1 #bdg sq42 examples of rain-making by homoeopathic or imitative magic1 #bdg-bea2 stopping rain by fire1 #beb sq42 rain-making among the ,australian aborigines1 #bed-bfa2 belief that twins control the weather1 especially the rain1 #bfb-bfi2 the rain-maker makes himself wet1 the maker of dry weather keeps himself dry1 #bfi-bgb2 rain-making by means of leaf-clad girls or boys in south-eastern ,europe and ,india1 #bgb-bge2 rain-making by means of puppets in ,armenia and ,syria1 #bge sq42 rain-making by bathing and sprinkling of water1 #bgg sq42 beneficial effects of curses1 #bgi-bhb2 rain-making by women ploughing1 #bhb-bhd2 rain-making by means of the dead1 #bhd-bhg2 rain-making by means of animals1 especially black animals1 #bhg-bib2 rain-making by means of frogs1 #bib-bie2 stopping rain by rabbits and serpents1 #bie sq42 doing violence to the rain-god in order to extort rain1 #bif-bii2 compelling saints in ,sicily to give rain1 #bii sq42 disturbing the rain-god in his haunts1 #cja sq42 appealing to the pity of the rain-gods1 #cjb sq42 rain-making by means of stones1 #cjd-cji2 rain-making in classical antiquity1 #cji sq4 #c4 ,the ,magical ,control of the ,sun1 pp4 #caa-cai4--;,helping the sun in eclipse1 #caa sq42 various charms to make sunshine1 #cab-cad2 human sacrifices to the sun in ancient ,mexico1 #cad sq42 sacrifice of horses to the sun1 #cae sq42 staying the sun by means of a net or string or by putting a stone or sod in a tree1 #caf-cah2 accelerating the moon1 #cai4 #d4 ,the ,magical ,control of the ,wind1 pp4 #cai-cca4--,various charms for making the wind blow or be still1 #cai-cbc2 winds raised by wizards and witches1 #cbc-cbg2 fighting the spirit of the wind1 #cbg-cca4 ,,chapter ,,vi4--,,magicians ,,as ,,kings ,pp4 #ccb-cgb ,magic not the only road to a throne1 #ccb sq42 danger of too simple and comprehensive theories1 #ccb sq42 discredit which such theories have brought on mythology1 #ccc sq42 magic only a partial explanation of the rise of kings1 #ccd2 social importance of magicians among the aborigines of ,australia1 #ccd-ccg2 social importance of magicians in ,new ,guinea1 #ccg sq42 magical powers of chiefs and others in ,melanesia1 #cch-cdb2 evolution of chiefs or kings out of magicians1 especially out of rain-makers1 in ,africa1 #cdb-ceb2 kings in ,africa and elsewhere punished for drought and dearth1 #ceb-cee2 power of medicine-men among the ,american ,indians1 #cee-cfj2 power of medicine-men among the pagan tribes of the ,malay ,peninsula1 #cfj sq42 development of kings out of magicians among the ,malays1 #cfa sq42 magical virtue of regalia1 #cfb-cfe2 magical powers of kings among the ,aryan races1 #cff-cfh2 touching for the ,king's ,evil1 #cfh-cga2 general conclusion1 #cga sq4 ,,chapter ,,vii4--,,incarnate ,,human ,,gods ,pp4 #cgc-dba ,conception of gods slowly evolved1 #cgc sq42 decline of magic1 #cgd2 conception of incarnate human gods an early stage of religious history1 #cgd-cgf2 xxxii incarnation either temporary or permanent1 #cgf sq42 temporary incarnation of gods in human form in ,polynesia1 ,fiji1 ,bali1 and ,celebes1 #cgg-chj2 temporary deification of sacrificer in ,brahman ritual1 #chj2 the new birth1 #chj sq42 temporary incarnation or inspiration produced by drinking blood1 #cha-chc2 temporary inspiration produced by sacred tree or plant1 #chc sq42 inspired sacrificial victims1 #chd sq42 divine power acquired by temporary inspiration1 #che sq42 human gods in the ,pacific1 #chf-chi2 human gods in ancient ,egypt1 ,greece1 and ,germany1 #chi-cib2 human gods in ,africa1 #cib-cig2 divinity of kings in ,madagascar1 #cig sq42 divinity of kings and men in the ,east ,indies1 #cih-djj2 divine kings and men in ,burma1 ,siam1 and ,tonquin1 #djj-djb2 human gods in ,india1 #djb-djg2 pretenders to divinity among ,christians1 #djg-daj2 transmigrations of human divinities1 especially of the divine ,lamas1 #daj-dab2 incarnate human gods in the ,chinese empire1 #dab-dae2 divine kings of ,peru and ,mexico1 #dae sq42 divinity of the emperors of ,china and ,japan1 #dag sq42 divinity of early kings1 #dag sq42 divinity of ,egyptian kings1 #dah-dbj2 conclusion1 development of sacred kings out of magicians1 #dbj sq4 ,,appendix4--,,hegel ,,on ,,magic ,,and ,,religion ,pp4 #dbc-dbf p#a ,,chapter ,i ,,the ,,king ,,of ,,the ,,wood 8,the still glassy lake that sleeps ,beneath ,aricia's trees-- ,those trees in whose dim shadow ,the ghastly priest doth reign1 ,the priest who slew the slayer1 ,and shall himself be slain40 ,,macaulay4 #a4 ,diana and ,virbius ,sidenote3 ,the lake of ,nemi4 ,who does not know ,turner's picture of the ,golden ,bough8 ,the scene1 suffused with the golden glow of imagination in which the divine mind of ,turner steeped and transfigured even the fairest natural landscape1 is a dream-like vision of the little woodland lake of ,nemi--8,diana's ,mirror10 as it was called by the ancients4 ,no one who has seen that calm water1 lapped in a green hollow of the ,alban hills1 can ever forget it4 ,the two characteristic ,italian villages which slumber on its banks1 and the equally ,italian palace whose terraced gardens descend steeply to the lake1 hardly break the stillness and even the solitariness of the scene4 ,dian herself might still linger by this lonely shore1 still haunt these woodlands wild4 ,sidenote3 ,its tragic memories ,in antiquity this sylvan landscape was the scene of a strange and recurring tragedy4 ,in order to understand it aright we must try to form in our minds an accurate picture of the place where it happened2 for1 as we shall see later on1 a subtle link subsisted between the natural beauty of the spot and the dark crimes which under the mask of religion were often perpetrated there1 crimes which after the lapse of p#b so many ages still lend a touch of melancholy to these quiet woods and waters1 like a chill breath of autumn on one of those bright ,september days 8while not a leaf seems faded40 ,sidenote3 ,the ,alban hills4 ,the ,alban hills are a fine bold group of volcanic mountains which rise abruptly from the ,campagna in full view of ,rome1 forming the last spur sent out by the ,apennines towards the sea4 ,two of the extinct craters are now filled by two beautiful waters1 the ,alban lake and its lesser sister the lake of ,nemi4 ,both lie far below the monastery-crowned top of ,monte ,cavo1 the summit of the range1 but yet so high above the plain that standing on the rim of the larger crater at ,castel ,gandolfo1 where the ,popes had their summer palace1 you look down on the one hand into the ,alban lake1 and on the other away across the ,campagna to where1 on the western horizon1 the sea flashes like a broad sheet of burnished gold in the sun4 ,sidenote3 ,the sanctuary of ,diana ,nemorensis4 ,the lake of ,nemi is still as of old embowered in woods1 where in spring the wild flowers blow as fresh as no doubt they did two thousand springs ago4 ,it lies so deep down in the old crater that the calm surface of its clear water is seldom ruffled by the wind4 ,on all sides but one the banks1 thickly mantled with luxuriant vegetation1 descend steeply to the water's edge4 ,only on the north a stretch of flat ground intervenes between the lake and the foot of the hills4 ,this was the scene of the tragedy4 ,here1 in the very heart of the wooded hills1 under the abrupt declivity now crested by the village of ,nemi1 the sylvan goddess ,diana had an old and famous sanctuary1 the resort of pilgrims from all parts of ,latium4 ,it was known as the sacred grove of ,diana ,nemorensis1 that is1 ,diana of the ,wood1 or1 perhaps more exactly1 ,diana of the ,woodland ,glade4#a ,sometimes the lake and grove were called1 after the nearest town1 the lake p#c and grove of ,aricia4#b ,but the town1 the modern ,ariccia1 lay three miles away at the foot of the mountains1 and separated from the lake by a long and steep descent4 ,a spacious terrace or platform contained the sanctuary4 ,on the north and east it was bounded by great retaining walls which cut into the hillsides and served to support them4 ,semicircular niches sunk in the walls and faced with columns formed a series of chapels1 which in modern times have yielded a rich harvest of votive offerings4 ,on the side of the lake the terrace rested on a mighty wall1 over seven hundred feet long by thirty feet high1 built in triangular buttresses1 like those which we see in front of the piers of bridges to break floating ice4 ,at present this terrace-wall stands back some hundred yards from the lake2 in other days its buttresses may have been lapped by the water4 ,compared with the extent of the sacred precinct1 the temple itself was not large2 but its remains prove it to have been neatly and solidly built of massive blocks of peperino1 and adorned with ,doric columns of the same material4 ,elaborate cornices of marble and friezes of terra-cotta contributed to the outward splendour of the edifice1 which appears to have been further enhanced by tiles of gilt bronze4#c p#d ,sidenote3 ,wealth and popularity of the shrine4 ,the great wealth and popularity of the sanctuary in antiquity are attested by ancient writers as well as by the remains which have come to light in modern times4 ,in the civil war its sacred treasures went to replenish the empty coffers of ,octavian1#d who well understood the useful art of thus securing the divine assistance1 if not the divine blessing1 for the furtherance of his ends4 ,but we are not told that he treated ,diana on this occasion as civilly as his divine uncle ,julius ,caesar once treated ,capitoline ,jupiter himself1 borrowing three thousand pounds' weight of solid gold from the god1 and scrupulously paying him back with the same weight of gilt copper4#e ,however1 the sanctuary at ,nemi recovered from this drain on its resources1 for two centuries later it was still reputed one of the richest in ,italy4#f ,ovid has described the walls hung with fillets and commemorative tablets2#g and the abundance of cheap votive offerings and copper coins1 which the site has yielded in our own day1 speaks volumes for the piety and numbers1 if not for the opulence and liberality1 of the worshippers4 ,swarms of beggars used to stream forth daily from the slums of ,aricia and take their stand on the long slope up which the labouring horses dragged well-to-do pilgrims to the shrine2 and according to the response which their whines and importunities met with they blew kisses or hissed curses after the carriages as they swept rapidly down hill again4#h p#e ,even peoples and potentates of the ,east did homage to the lady of the lake by setting up monuments in her sanctuary2 and within the precinct stood shrines of the ,egyptian goddesses ,isis and ,bubastis1 with a store of gorgeous jewellery4#i ,sidenote3 ,roman villas at ,nemi4 ,the retirement of the spot and the beauty of the landscape naturally tempted some of the luxurious ,roman nobles to fix their summer residences by the lake4#aj ,here ,lucius ,caesar had a house to which1 on a day in early summer1 only two months after the murder of his illustrious namesake1 he invited ,cicero to meet the assassin ,brutus4#aa ,the emperors themselves appear to have been partial to a retreat where they could find repose from the cares of state and the bustle of the great city in the fresh air of the lake and the stillness of the woods4 ,here ,julius ,caesar built himself a costly villa1 but pulled it down because it was not to his mind4#ab ,here ,caligula had two magnificent barges1 or rather floating palaces1 launched for him on the lake2#ac and it was while dallying in the woods of ,nemi that the sluggard ,vitellius received the tidings of revolt which woke him from his dream of pleasure and called him to arms4#ad ,vespasian had a monument dedicated to his honour in the p#f grove by the senate and people of ,aricia3 ,trajan condescended to fill the chief magistracy of the town2 and ,hadrian indulged his taste for architecture by restoring a structure which had been erected in the precinct by a prince of the royal house of ,parthia4#ae ,sidenote3 ,diana as the mistress of wild animals4 ,diana as the patroness of cattle4 ,analogy of ,st4 ,leonhard in ,germany4 ,such1 then1 was the sanctuary of ,diana at ,nemi1 a fitting home for the 8mistress of mountains1 and forests green1 and lonely glades1 and sounding rivers10 as ,catullus calls her4#af ,multitudes of her statuettes1 appropriately clad in the short tunic and high buskins of a huntress1 with the quiver slung over her shoulder1 have been found on the spot4 ,some of them represent her with her bow in her hand or her hound at her side4#ag ,bronze and iron spears1 and images of stags and hinds1 discovered within the precinct1#ah may have been offerings of huntsmen to the huntress goddess for success in the chase4 ,similarly the bronze tridents1 which have also come to light at ,nemi1 were perhaps presented by fishermen who had speared fish in the lake1 or maybe by hunters who had stabbed boars in the forest4#ai ,the wild boar was still hunted in ,italy down to the end of the first century of our era2 for the younger ,pliny tells us how1 with his usual charming affectation1 he sat meditating and reading by the nets1 while three fine boars fell into them4#bj ,indeed1 some fourteen-hundred years later boar-hunting was a favourite pastime of ,pope p#g ,leo the ,tenth4#ba ,a frieze of painted reliefs in terra-cotta1 which was found in the sanctuary at ,nemi1 and may have adorned ,diana's temple1 portrays the goddess in the character of what is called the ,asiatic ,artemis1 with wings sprouting from her waist and a lion resting its paws on each of her shoulders4#bb ,a few rude images of cows1 oxen1 horses1 and pigs dug up on the site may perhaps indicate that ,diana was here worshipped as the patroness of domestic animals as well as of the wild creatures of the wood4#bc ,in like manner her ,greek counterpart ,artemis was a goddess not only of game but of herds4 ,thus her sanctuary in the highlands of north-western ,arcadia1 between ,clitor and ,cynaethae1 owned sacred cattle which were driven off by ,aetolian freebooters on one of their forays4#bd ,when ,xenophon returned from the wars and settled on his estate among the wooded hills and green meadows of the rich valley through which the ,alpheus flows past ,olympia1 he dedicated to ,artemis a little temple on the model of her great temple at ,ephesus1 surrounded it with a grove of all kinds of fruit-trees1 and endowed it not only with a chase but also with a sacred pasture4 ,the chase abounded in fish and game of all sorts1 and the pasture sufficed to rear swine1 goats1 oxen1 and horses2 and on her yearly festival the pious soldier sacrificed to the goddess a tithe both of the cattle from the sacred pasture and of the game from the sacred chase4#be ,again1 the people of ,hyampolis in ,phocis worshipped ,artemis and thought that no cattle throve like those which they dedicated to her4#bf ,perhaps then the images of cattle found in ,diana's precinct at ,nemi were offered to her by herdsmen to ensure her blessing on their herds4 ,in ,catholic ,germany at the present time the great patron of cattle1 horses1 and pigs is ,st4 ,leonhard1 and models of cattle1 horses1 and pigs are dedicated to him1 sometimes in order to ensure the health and increase of the flocks and herds through the coming year1 sometimes in order to p#h obtain the recovery of sick animals4#bg ,and1 curiously enough1 like ,diana of ,aricia1 ,st4 ,leonhard is also expected to help women in travail and to bless barren wives with offspring4#bh ,nor do these points exhaust the analogy between ,st4 ,leonard and ,diana of ,aricia2 for like the goddess the saint heals the sick2 he is the patron of prisoners1 as she was of runaway slaves2 and his shrines1 like hers1 enjoyed the right of asylum4#bi ,sidenote3 ,nemi an image of ,italy in the olden time4 ,so to the last1 in spite of a few villas peeping out here and there from among the trees1 ,nemi seems to have remained in some sense an image of what ,italy had been in the far-off days when the land was still sparsely peopled with tribes of savage hunters or wandering herdsmen1 when the beechwoods and oakwoods1 with their deciduous foliage1 reddening in autumn and bare in winter1 had not yet begun1 under the hand of man1 to yield to the evergreens of the south1 the laurel1 the olive1 the cypress1 and the oleander1 still less to those intruders of a later age1 which nowadays we are apt to think of as characteristically ,italian1 the lemon and the orange4#cj ,sidenote3 ,rule of succession to the priesthood of ,diana at ,nemi4 ,however1 it was not merely in its natural surroundings that this ancient shrine of the sylvan goddess continued to be a type or miniature of the past4 ,down to the decline of ,rome a custom was observed there which seems to transport us at once from civilisation to savagery4 ,in the sacred grove there grew a certain tree round which at any time of the day1 and probably far into the night1 a grim figure might be seen to prowl4 ,in his hand he carried a drawn sword1 and he kept peering warily about him as if p#i at every instant he expected to be set upon by an enemy4#ca ,he was a priest and a murderer2 and the man for whom he looked was sooner or later to murder him and hold the priesthood in his stead4 ,such was the rule of the sanctuary4 ,a candidate for the priesthood could only succeed to office by slaying the priest1 and having slain him1 he retained office till he was himself slain by a stronger or a craftier4 ,sidenote3 ,the priest who slew the slayer4 ,the post which he held by this precarious tenure carried with it the title of king2 but surely no crowned head ever lay uneasier1 or was visited by more evil dreams1 than his4 ,for year in year out1 in summer and winter1 in fair weather and in foul1 he had to keep his lonely watch1 and whenever he snatched a troubled slumber it was at the peril of his life4 ,the least relaxation of his vigilance1 the smallest abatement of his strength of limb or skill of fence1 put him in jeopardy2 grey hairs might seal his death-warrant4 ,his eyes probably acquired that restless1 watchful look which1 among the ,esquimaux of ,bering ,strait1 is said to betray infallibly the shedder of blood2 for with that people revenge is a sacred duty1 and the manslayer carries his life in his hand4#cb ,to gentle and pious pilgrims at the shrine the sight of him might well seem to darken the fair landscape1 as when a cloud suddenly blots the sun on a bright day4 ,the dreamy blue of ,italian skies1 the dappled shade of summer woods1 and the sparkle of waves in the sun1 can have accorded but ill with that stern and sinister figure4 ,rather we picture to ourselves the scene as it may have been witnessed by a belated wayfarer on one of those wild autumn nights when the dead leaves are falling thick1 and the winds seem to sing the dirge of the dying year4 ,it is a sombre picture1 set to melancholy music--the background of forest shewing black and jagged against a lowering and stormy sky1 the sighing of the wind in the branches1 the rustle of the withered leaves under foot1 the lapping of the cold water on the shore1 and in the foreground1 pacing to and fro1 now in twilight and now in gloom1 a dark figure with a glitter p#aj of steel at the shoulder whenever the pale moon1 riding clear of the cloud-rack1 peers down at him through the matted boughs4 ,sidenote3 ,possibility of explaining the rule of succession by the comparative method4 ,the strange rule of this priesthood has no parallel in classical antiquity1 and cannot be explained from it4 ,to find an explanation we must go farther afield4 ,no one will probably deny that such a custom savours of a barbarous age1 and1 surviving into imperial times1 stands out in striking isolation from the polished ,italian society of the day1 like a primaeval rock rising from a smooth-shaven lawn4 ,it is the very rudeness and barbarity of the custom which allow us a hope of explaining it4 ,for recent researches into the early history of man have revealed the essential similarity with which1 under many superficial differences1 the human mind has elaborated its first crude philosophy of life4 ,accordingly1 if we can shew that a barbarous custom1 like that of the priesthood of ,nemi1 has existed elsewhere2 if we can detect the motives which led to its institution2 if we can prove that these motives have operated widely1 perhaps universally1 in human society1 producing in varied circumstances a variety of institutions specifically different but generically alike2 if we can shew1 lastly1 that these very motives1 with some of their derivative institutions1 were actually at work in classical antiquity2 then we may fairly infer that at a remoter age the same motives gave birth to the priesthood of ,nemi4 ,such an inference1 in default of direct evidence as to how the priesthood did actually arise1 can never amount to demonstration4 ,but it will be more or less probable according to the degree of completeness with which it fulfils the conditions ,i have indicated4 ,the object of this book is1 by meeting these conditions1 to offer a fairly probable explanation of the priesthood of ,nemi4 ,sidenote3 ,legend of the origin of the ,nemi worship3 ,orestes and the ,tauric ,diana4 ,the ,king of the ,wood4 ,i begin by setting forth the few facts and legends which have come down to us on the subject4 ,according to one story the worship of ,diana at ,nemi was instituted by ,orestes1 who1 after killing ,thoas1 ,king of the ,tauric ,chersonese 7the ,crimea71 fled with his sister to ,italy1 bringing with him the image of the ,tauric ,diana hidden in a faggot of sticks4 ,after his death his bones were transported from ,aricia to ,rome and buried in front of the temple of ,saturn1 on the p#aa ,capitoline slope1 beside the temple of ,concord4 ,the bloody ritual which legend ascribed to the ,tauric ,diana is familiar to classical readers2 it is said that every stranger who landed on the shore was sacrificed on her altar4 ,but transported to ,italy1 the rite assumed a milder form4 ,within the sanctuary at ,nemi grew a certain tree of which no branch might be broken4 ,only a runaway slave was allowed to break off1 if he could1 one of its boughs4 ,success in the attempt entitled him to fight the priest in single combat1 and if he slew him he reigned in his stead with the title of ,king of the ,wood 7,rex ,nemorensis74 ,according to the public opinion of the ancients the fateful branch was that ,golden ,bough which1 at the ,sibyl's bidding1 ,aeneas plucked before he essayed the perilous journey to the world of the dead4 ,the flight of the slave represented1 it was said1 the flight of ,orestes2 his combat with the priest was a reminiscence of the human sacrifices once offered to the ,tauric ,diana4 ,this rule of succession by the sword was observed down to imperial times2 for amongst his other freaks ,caligula1 thinking that the priest of ,nemi had held office too long1 hired a more stalwart ruffian to slay him2 and a ,greek traveller1 who visited ,italy in the age of the ,antonines1 remarks that down to his time the priesthood was still the prize of victory in a single combat4#cc p#ab ,sidenote3 ,chief features of the worship of ,diana at ,nemi4 ,importance of fire in her ritual4 ,diana as ,vesta4 ,of the worship of ,diana at ,nemi some leading features can still be made out4 ,from the votive offerings which have been found on the site1 it appears that she was conceived of especially as a huntress1 and further as blessing men and women with offspring1 and granting expectant mothers an easy delivery4#cd ,again1 fire seems to have played a foremost part in her ritual4 ,for during her annual festival1 held on the thirteenth of ,august1 at the hottest time of the year1 her grove shone with a multitude of torches1 whose ruddy glare was reflected by the lake2 and throughout the length and breadth of ,italy the day was kept with holy rites at every domestic hearth4#ce ,bronze statuettes found in her precinct represent the goddess herself holding a torch in her raised right hand2#cf and women whose prayers had been heard by her came crowned with wreaths and bearing lighted torches to the sanctuary in fulfilment of their vows4#cg ,some one unknown p#ac dedicated a perpetually burning lamp in a little shrine at ,nemi for the safety of the ,emperor ,claudius and his family4#ch ,the terra-cotta lamps which have been discovered in the grove#ci may perhaps have served a like purpose for humbler persons4 ,if so1 the analogy of the custom to the ,catholic practice of dedicating holy candles in churches would be obvious4#dj ,further1 the title of ,vesta borne by ,diana at ,nemi#da points clearly to the maintenance of a perpetual holy fire in her sanctuary4 ,a large circular basement at the north-east corner of the temple1 raised on three steps and bearing traces of a mosaic pavement1 probably supported a round temple of ,diana in her character of ,vesta1 like the round temple of ,vesta in the ,roman ,forum4#db ,here the sacred fire would seem to have been tended by ,vestal ,virgins1 for the head of a ,vestal in terra-cotta was found on the spot1#dc and the worship of a perpetual fire1 cared for by holy maidens1 appears to have been common in ,latium from the earliest to the latest times4#dd ,thus we know that among the ruins of ,alba the ,vestal fire was kept burning by ,vestal ,virgins1 bound to strict chastity1 until the end of the fourth century of our era4#de ,there were ,vestals at p#ad ,tibur#df and doubtless also at ,lavinium1 for the ,roman consuls1 praetors1 and dictators had to sacrifice to ,vesta at that ancient city when they entered on or laid down their office4#dg ,sidenote3 ,diana's festival on ,august #ac converted by the ,christian ,church into the festival of the ,assumption of the ,virgin on ,august #ae4 ,the ,virgin ,mary seems to have succeeded ,artemis and ,diana as the patroness of the ripening fruits4 ,survivals of ,diana's festival in ,italy1 ,sicily1 and ,scandinavia4 ,the ,virgin ,mary and the goddess ,anaitis4 ,at her annual festival1 which1 as we have just seen1 was celebrated all over ,italy on the thirteenth of ,august1 hunting dogs were crowned and wild beasts were not molested2 young people went through a purificatory ceremony in her honour2 wine was brought forth1 and the feast consisted of a kid1 cakes served piping hot on plates of leaves1 and apples still hanging in clusters on the boughs4#dh ,the ,christian ,church appears to have sanctified this great festival of the virgin goddess by adroitly converting it into the festival of the ,assumption of the ,blessed ,virgin on the fifteenth of ,august4#di ,the discrepancy of two days between the dates of the festivals is not a fatal argument against their identity2 for a similar displacement of two days occurs in the case of ,st4 ,george's festival on the twenty-third of ,april1 which is probably identical with the ancient ,roman festival of the ,parilia on ,april twenty-first4#ej ,on the reasons which prompted this conversion of the festival of the ,virgin ,diana into the festival of the ,virgin ,mary1 some light is thrown by a passage in the ,syriac text of ,the ,departure of ,my ,lady ,mary from this ,world1 which runs thus3 8,and the apostles also ordered that there should be a commemoration of the blessed one on the thirteenth of ,ab that is1 ,august2 another ,,ms4 reads the #aeth of ,ab1 on account of the vines bearing bunches 7of grapes71 and on account of the trees bearing fruit1 that clouds of hail1 bearing stones of wrath1 might not come1 and the trees be broken1 and their fruits1 and the vines with their clusters40#ea ,here the festival of p#ae the ,assumption of the ,virgin is definitely said to have been fixed on the thirteenth or fifteenth of ,august for the sake of protecting the ripening grapes and other fruits4 ,similarly in the ,arabic text of the apocryphal work ,on the ,passing of the ,blessed ,virgin ,mary1 which is attributed to the ,apostle ,john1 there occurs the following passage3 8,also a festival in her honour was instituted on the fifteenth day of the month ,ab that is1 ,august1 which is the day of her passing from this world1 the day on which the miracles were performed1 and the time when the fruits of trees are ripening40#eb ,further1 in the calendars of the ,syrian ,church the fifteenth of ,august is repeatedly designated as the festival of the ,mother of ,god 8for the vines02#ec and to this day in ,greece the ripening grapes and other fruits are brought to the churches to be blest by the priests on the fifteenth of ,august4#ed ,now we hear of vineyards and plantations dedicated to ,artemis1 fruits offered to her1 and her temple standing in an orchard4#ee ,hence we may conjecture that her ,italian sister ,diana was also revered as a patroness of vines and fruit-trees1 and that on the thirteenth of ,august the p#af owners of vineyards and orchards paid their respects to her at ,nemi along with other classes of the community4 ,we have just seen that wine and apples still hanging on the boughs formed part of the festal cheer on that day2 in an ancient fresco found at ,ostia a statue of ,diana is depicted in company with a procession of children1 some of whom bear clusters of grapes2#ef and in a series of gems the goddess is represented with a branch of fruit in one hand and a cup1 which is sometimes full of fruit1 in the other4#eg ,catullus1 too1 tells us that ,diana filled the husbandman's barns with a bounteous harvest4#eh ,in some parts of ,italy and ,sicily the day of the ,assumption of the ,virgin is still celebrated1 like ,diana's day of old1 with illuminations and bonfires2 in many ,sicilian parishes the corn is then brought in sacks to the churches to be blessed1 and many persons1 who have a favour to ask of the ,virgin1 vow to abstain from one or more kinds of fruit during the first fifteen days of ,august4#ei ,even in ,scandinavia a relic of the worship of ,diana survived in the custom of blessing the fruits of the earth of every sort1 which in ,catholic times was annually observed on the festival of the ,assumption of the ,virgin4#fj ,there is no intrinsic improbability in the view that for the sake of edification the church may have converted a real heathen festival into a nominal ,christian one4 ,similarly in the ,armenian ,church 8according to the express evidence of the ,armenian fathers of the year #gjj and later1 the day of the ,virgin was placed on ,september the fifteenth1 because that was the day of ,anahite1 the magnificence of whose feast the ,christian doctors hoped thereby to transfer to ,mary40#fa ,this ,anahite or ,anaitis1 as the ,greeks called her1 the ,armenian predecessor of the ,virgin ,mary1 was a great ,oriental goddess1 p#ag whose worship was exceedingly popular not only in ,armenia but in the adjoining countries4 ,the loose character of her rites is plainly indicated by ,strabo1 himself a native of these regions4#fb ,sidenote3 ,the #acth of ,august a harvest festival among the ,celts of ,gaul4 ,among the ancient ,celts of ,gaul1 who1 to judge by their speech1 were near kinsmen of the ancient ,latins1 the thirteenth of ,august appears to have been the day when the harvest was dedicated to the harvest-god ,rivos4#fc ,if that was so1 we may conjecture that the choice of a day in mid-,august for the solemn celebration of the harvest-home dates from the remote time when the ancestors of the ,celtic and ,italian peoples1 having renounced the wandering life of the huntsman and herdsman1 had settled down together in some land of fertile soil and temperate climate1 where harvest fell neither so late as after the cool rainy summers of the ,north nor so early as before the torrid and rainless summers of southern ,europe4 ,sidenote3 ,egeria1 water-nymph and wife of ,numa4 ,but ,diana did not reign alone in her grove at ,nemi4#fd ,two lesser divinities shared her forest sanctuary4 ,one was ,egeria1 the nymph of the clear water which1 bubbling from the basaltic rocks1 used to fall in graceful cascades into the lake at the place called ,le ,mole1 because here were established the mills of the modern village of ,nemi4 ,the purling of the stream as it ran over the pebbles is mentioned by ,ovid1 who tells us that he had often drunk of its water4#fe p#ah ,women with child used to sacrifice to ,egeria1 because she was believed1 like ,diana1 to be able to grant them an easy delivery4#ff ,tradition ran that the nymph had been the wife or mistress of the wise king ,numa1 that he had consorted with her in the secrecy of the sacred grove1 and that the laws which he gave the ,romans had been inspired by communion with her divinity4#fg ,plutarch compares the legend with other tales of the loves of goddesses for mortal men1 such as the love of ,cybele and the ,moon for the fair youths ,attis and ,endymion4#fh ,according to some1 the trysting-place of the lovers was not in the woods of ,nemi but in a grove outside the dripping ,porta ,capena at ,rome1 where another sacred spring of ,egeria gushed from a dark cavern4#fi ,every day the ,roman ,vestals fetched water from this spring to wash the temple of ,vesta1 carrying it in earthenware pitchers on their heads4#gj ,in ,juvenal's time the natural rock had been encased in marble1 and the hallowed spot was profaned by gangs of poor ,jews1 who were suffered to squat1 like gypsies1 in the grove4 ,we may suppose that the spring which fell into the lake of ,nemi was the true original ,egeria1 and that when the first settlers moved down from the ,alban hills to the banks of the ,tiber they brought p#ai the nymph with them and found a new home for her in a grove outside the gates4#ga ,the remains of baths which have been discovered within the sacred precinct1#gb together with many terra-cotta models of various parts of the human body1#gc suggest that the waters of ,egeria were used to heal the sick1 who may have signified their hopes or testified their gratitude by dedicating likenesses of the diseased members to the goddess1 in accordance with a custom which is still observed in many parts of ,europe4#gd ,to this day it would seem that the spring retains medicinal virtues4#ge ,sidenote3 ,virbius1 the male companion of ,diana4 ,the other of the minor deities at ,nemi was ,virbius4 ,legend had it that ,virbius was the young ,greek hero ,hippolytus1 chaste and fair1 who learned the art of venery from the centaur ,chiron1 and spent all his days in the greenwood chasing wild beasts with the virgin huntress ,artemis 7the ,greek counterpart of ,diana7 for his only comrade4 ,proud of her divine society1 he spurned the love of women1#gf and this proved his bane4 ,for ,aphrodite1 stung by his scorn1 inspired his stepmother ,phaedra with love of him2 and when he disdained her wicked advances she falsely accused him to his father ,theseus4 ,the slander was believed1 and ,theseus prayed to his sire ,poseidon to avenge the imagined wrong4 ,so while ,hippolytus drove in a chariot by the shore of the ,saronic ,gulf1 the sea-god p#bj sent a fierce bull forth from the waves4 ,the terrified horses bolted1 threw ,hippolytus from the chariot1 and dragged him at their hoofs to death4#gg ,but ,diana1 for the love she bore ,hippolytus1 persuaded the leech ,aesculapius to bring her fair young hunter back to life by his simples4 ,jupiter1 indignant that a mortal man should return from the gates of death1 thrust down the meddling leech himself to ,hades4 ,but ,diana hid her favourite from the angry god in a thick cloud1 disguised his features by adding years to his life1 and then bore him far away to the dells of ,nemi1 where she entrusted him to the nymph ,egeria1 to live there1 unknown and solitary1 under the name of ,virbius1 in the depth of the ,italian forest4 ,there he reigned a king1 and there he dedicated a precinct to ,diana4 ,he had a comely son1 ,virbius1 who1 undaunted by his father's fate1 drove a team of fiery steeds to join the ,latins in the war against ,aeneas and the ,trojans4#gh ,virbius was worshipped as a god not only at ,nemi but elsewhere2 for in ,campania we hear of a special priest devoted to his service4#gi ,horses were excluded from the ,arician grove and sanctuary because horses had killed ,hippolytus4#hj ,it was unlawful to touch his image4 ,some thought that he was the sun4#ha 8,but the p#ba truth is10 says ,servius1 8that he is a deity associated with ,diana1 as ,attis is associated with the ,mother of the ,gods1 and ,erichthonius with ,minerva1 and ,adonis with ,venus40#hb ,what the nature of that association was we shall enquire presently4 ,here it is worth observing that in his long and chequered career this mythical personage has displayed a remarkable tenacity of life4 ,for we can hardly doubt that the ,saint ,hippolytus of the ,roman calendar1 who was dragged by horses to death on the thirteenth of ,august1 ,diana's own day1 is no other than the ,greek hero of the same name1 who after dying twice over as a heathen sinner has been happily resuscitated as a ,christian saint4#hc ,sidenote3 ,the legends of ,nemi invented to explain the ritual4 ,tradition that the grove of ,nemi was dedicated by a ,latin dictator4 ,it needs no elaborate demonstration to convince us that the stories told to account for ,diana's worship at ,nemi are unhistorical4 ,clearly they belong to that large class of myths which are made up to explain the origin of a religious ritual and have no other foundation than the resemblance1 real or imaginary1 which may be traced between it and some foreign ritual4 ,the incongruity of these ,nemi myths is indeed transparent1 since the foundation of the worship is traced now to ,orestes and now to ,hippolytus1 according as p#bb this or that feature of the ritual has to be accounted for4 ,the real value of such tales is that they serve to illustrate the nature of the worship by providing a standard with which to compare it2 and further1 that they bear witness indirectly to its venerable age by shewing that the true origin was lost in the mists of a fabulous antiquity4 ,in the latter respect these ,nemi legends are probably more to be trusted than the apparently historical tradition1 vouched for by ,cato the ,elder1 that the sacred grove was dedicated to ,diana by a certain ,egerius ,baebius or ,laevius of ,tusculum1 a ,latin dictator1 on behalf of the peoples of ,tusculum1 ,aricia1 ,lanuvium1 ,laurentum1 ,cora1 ,tibur1 ,pometia1 and ,ardea4#hd ,this tradition indeed speaks for the great age of the sanctuary1 since it seems to date its foundation sometime before #die ,b4,c41 the year in which ,pometia was sacked by the ,romans and disappears from history4#he ,but we cannot suppose that so barbarous a rule as that of the ,arician priesthood was deliberately instituted by a league of civilised communities1 such as the ,latin cities undoubtedly were4 ,it must have been handed down from a time beyond the memory of man1 when ,italy was still in a far ruder state than any known to us in the historical period4 ,the credit of the tradition is rather shaken than confirmed by another story which ascribes the foundation of the sanctuary to a certain ,manius ,egerius1 who gave rise to the saying1 8,there are many ,manii at ,aricia40 ,this proverb some explained by alleging that ,manius ,egerius was the ancestor of a long and distinguished line1 whereas others thought it meant that there were many ugly and deformed people at ,aricia1 and they derived the name ,manius from ,mania1 a bogey or bugbear to frighten children4#hf ,a ,roman satirist uses the name ,manius as typical of the beggars who lay in wait for pilgrims on the ,arician slopes4#hg ,these differences of opinion1 together with the discrepancy between ,manius ,egerius of ,aricia and ,egerius ,laevius of ,tusculum1 as well as the resemblance of both names to the mythical ,egeria1#hh excite p#bc our suspicion4 ,yet the tradition recorded by ,cato seems too circumstantial1 and its sponsor too respectable1 to allow us to dismiss it as an idle fiction4#hi ,rather we may suppose that it refers to some ancient restoration or reconstruction of the sanctuary1 which was actually carried out by the confederate states4#ij ,at any rate it testifies to a belief that the grove had been from early times a common place of worship for many of the oldest cities of the country1 if not for the whole ,latin confederacy4#ia ,sidenote3 ,evidence of the antiquity of the grove4 ,another argument of antiquity may be drawn from some of the votive offerings found on the spot1 such as a sacrificial ladle of bronze bearing ,diana's name in archaic ,greek letters1#ib and pieces of the oldest kind of ,italian money1 being merely shapeless bits of copper1 unstamped and valued by weight4#ic ,but as the use of such old-fashioned money p#bd survived in offerings to the gods long after it vanished from daily life1#id no great stress can be laid on its occurrence at ,nemi as evidence of the age of the shrine4 #b4 ,artemis and ,hippolytus ,sidenote3 ,origin of the ,arician myths of ,orestes and ,hippolytus4 ,i have said that the ,arician legends of ,orestes and ,hippolytus1 though worthless as history1 have a certain value in so far as they may help us to understand the worship at ,nemi better by comparing it with the ritual and myths of other sanctuaries4 ,we must ask ourselves1 ,why did the authors of these legends pitch upon ,orestes and ,hippolytus in order to explain ,virbius and the ,king of the ,wood8 ,in regard to ,orestes1 the answer is obvious4 ,he and the image of the ,tauric ,diana1 which could only be appeased with human blood1#ie were dragged in to render intelligible the murderous rule of succession to the ,arician priesthood4 ,in regard to ,hippolytus the case is not so plain4 ,the manner of his death suggests readily enough a reason for the exclusion of horses from the grove2 but this by itself seems hardly enough to account for the identification4 ,we must try to probe deeper by examining the worship as well as the legend or myth of ,hippolytus4 ,sidenote3 ,worship of ,hippolytus at ,troezen4 ,hippolytus a mythical being of the ,adonis type4 ,he had a famous sanctuary at his ancestral home of ,troezen1 situated on that beautiful1 almost landlocked bay1 where groves of oranges and lemons1 with tall cypresses soaring like dark spires above the garden of the ,hesperides1 now clothe the strip of fertile shore at the foot of the rugged mountains4 ,across the blue water of the tranquil bay1 which it shelters from the open sea1 rises ,poseidon's sacred island1 its peaks veiled in the sombre green of the pines4 ,on this fair coast ,hippolytus was worshipped4 ,within his sanctuary stood a temple with an ancient image4 ,his service was performed by a priest who held office for life3 every year a sacrificial festival was held in his honour2 and his untimely fate was yearly mourned1 with weeping and p#be doleful chants1 by unwedded maids1 who also dedicated locks of their hair in his temple before marriage4#if ,his grave existed at ,troezen1 though the people would not shew it4#ig ,it has been suggested1 with great plausibility1 that in the handsome ,hippolytus1 beloved of ,artemis1 cut off in his youthful prime1 and yearly mourned by damsels1 we have one of those mortal lovers of a goddess who appear so often in ancient religion1 and of whom ,adonis is the most familiar type4 ,the rivalry of ,artemis and ,phaedra for the affection of ,hippolytus reproduces1 it is said1 under different names1 the rivalry of ,aphrodite and ,proserpine for the love of ,adonis1 for ,phaedra is merely a double of ,aphrodite4#ih ,certainly in the ,hippolytus of ,euripides the tragedy of the hero's death is traced directly to the anger of ,aphrodite at his contempt for her power1 and ,phaedra is nothing but a tool of the goddess4 ,moreover1 within the precinct of ,hippolytus at ,troezen there stood a temple of ,peeping ,aphrodite1 which was so named1 we are told1 because from this spot the amorous ,phaedra used to watch ,hippolytus at his manly sports4 ,clearly the name would be still more appropriate if it was ,aphrodite herself who peeped4 ,and beside this temple of ,aphrodite grew a myrtle-tree with pierced leaves1 which the hapless ,phaedra1 in the pangs of love1 had pricked with her bodkin4#ii ,now the myrtle1 with its glossy evergreen leaves1 its red and white blossom1 and its fragrant perfume1 was ,aphrodite's own tree1 and legend associated it with the birth of ,adonis4#ajj ,at ,athens also ,hippolytus was intimately associated with ,aphrodite1 for on the south side of the ,acropolis1 looking towards ,troezen1 a barrow or sepulchral mound in his memory was shewn1 and beside it stood a temple of ,aphrodite1 said to have been founded by ,phaedra1 which bore the name of the temple of ,aphrodite at p#bf ,hippolytus4#aja ,the conjunction1 both in ,troezen and in ,athens1 of his grave with a temple of the goddess of love is significant4 ,later on we shall meet with mounds in which the lovers of the great ,asiatic goddess were said to lie buried4 ,sidenote3 ,the divine mistresses of ,hippolytus associated with oaks4 ,if this view of the relation of ,hippolytus to ,artemis and ,aphrodite is right1 it is somewhat remarkable that both his divine mistresses appear to have been associated at ,troezen with oaks4 ,for ,aphrodite was here worshipped under the title of ,askraia1 that is1 she of the ,fruitless ,oak2#ajb and ,hippolytus was said to have met his death not far from a sanctuary of ,saronian ,artemis1 that is1 ,artemis of the ,hollow ,oak1 for here the wild olive-tree was shewn in which the reins of his chariot became entangled1 and so brought him to the ground4#ajc ,sidenote3 ,orestes at ,troezen4 ,it may not be without significance that ,orestes1 the other mythical hero of ,nemi1 also appears in the legendary history of ,troezen4 ,for at ,troezen there was a temple of ,wolfish ,artemis1 said to have been dedicated by ,hippolytus1 and in front of the temple stood a sacred stone upon which nine men1 according to the legend1 had cleansed ,orestes from the guilt of his mother's murder4 ,in the solemn rite they made use of water drawn from the ,horse's ,fount2 and as late as the second century of our era their descendants dined together on certain set days in a building called the ,booth of ,orestes4 ,before the building there grew a laurel-tree which was said to have sprung on the spot where the things used in purifying the matricide were buried4 ,the old traveller ,pausanias1 to whom we owe so much of our knowledge of ancient ,greece1 could not learn why p#bg ,hippolytus dedicated a temple to ,wolfish ,artemis2 but he conjectured that it might have been because he extirpated the packs of wolves that used to scour the country4#ajd ,sidenote3 ,hippolytus in relation to horses and wolves4 ,another point in the myth of ,hippolytus which deserves attention is the frequent recurrence of horses in it4 ,his name signifies either 8horse-loosed0 or 8horse-looser02#aje he consecrated twenty horses to ,aesculapius at ,epidaurus2#ajf he was killed by horses2 the ,horse's ,fount probably flowed not far from the temple which he built for ,wolfish ,artemis2 and horses were sacred to his grandsire ,poseidon1 who had an ancient sanctuary in the wooded island across the bay1 where the ruins of it may still be seen in the pine-forest4#ajg ,lastly1 ,hippolytus's sanctuary at ,troezen was said to have been founded by ,diomede1 whose mythical connexion both with horses and wolves is attested4 ,for the ,veneti1 at the head of the ,adriatic1 were famed for their breed of horses1 and they had a sacred grove of ,diomede1 at the spot where many springs burst forth from the foot of a lofty cliff1 forming at once the broad and deep river ,timavus 7the modern ,timao71 which flows with a still and tranquil current into the neighbouring sea4 ,here the ,veneti sacrificed a white horse to ,diomede2 and associated with his grove were two others1 sacred to ,argive ,hera and ,aetolian ,artemis4 ,in these groves wild beasts were reported to lose their ferocity1 and deer to herd with wolves4 ,moreover1 the horses of the district1 famed for their speed1 were said to have been branded with the mark of a wolf4#ajh ,thus ,hippolytus was associated with the horse in many ways1 and this association may have been used to explain more features of the ,arician ritual than the mere exclusion of the animal from the sacred grove4#aji p#bh ,to this point we shall return later on4 ,whether his relation to wolves was also invoked to account for any other aspect of the worship at ,nemi we cannot say1 since the wolf plays no part in the scanty notices of that worship which have come down to us4#aaj ,but doubtless1 as one of the wild creatures of the wood1 the beast would be under the special care of ,diana4 ,sidenote3 ,hair offered before marriage to ,hippolytus and others4 ,the custom observed by ,troezenian girls of offering tresses of their hair to ,hippolytus before their wedding brings him into a relation with marriage1 which at first sight seems out of keeping with his reputation as a confirmed bachelor4 ,according to ,lucian1 youths as well as maidens at ,troezen were forbidden to wed till they had shorn their hair in honour of ,hippolytus1 and we gather from the context that it was their first beard which the young men thus polled4#aaa ,however we may explain it1 a custom of this sort appears to have prevailed widely both in ,greece and the ,east4 ,plutarch tells us that formerly it was the wont of boys at puberty to go to ,delphi and offer of their hair to ,apollo2 ,theseus1 the father of ,hippolytus1 complied with the custom1#aab which lasted down into historical times4#aac ,argive maidens1 grown to womanhood1 dedicated their tresses to ,athena before marriage4#aad ,on the same occasion ,megarian girls poured libations and laid clippings of their hair on the tomb of the maiden ,iphinoe4#aae ,at the entrance to the temple of ,artemis in ,delos the grave of two maidens was shewn under an olive-tree4 ,it was said that long ago they had come as pilgrims from a far northern land with offerings to ,apollo1 and dying in the sacred isle were buried there4 ,the ,delian virgins before marriage used to cut off a lock of their hair1 wind it on a spindle1 and lay it on the maidens' grave4 ,the young men did the same1 except that they twisted the down of their first beard round a wisp of grass or a green shoot4#aaf ,in some places it was ,artemis who p#bi received the offering of a maiden's hair before marriage4#aag ,at ,panamara in ,caria men dedicated locks of their hair in the temple of ,zeus4 ,the locks were enclosed in little stone boxes1 some of them fitted with a marble lid or shutter1 and the name of the dedicator was engraved on a square sinking in the stone1 together with the name of the priest for the time being4 ,many of these inscribed boxes have been found of late years on the spot4 ,none of them bear the names of women2 some of them are inscribed with the names of a father and his sons4 ,all the dedications are to ,zeus alone1 though ,hera was also worshipped with him at ,panamara4#aah ,at ,hierapolis1 on the ,euphrates1 youths offered of their beards and girls of their tresses to the great ,syrian goddess1 and left the shorn hair in caskets of gold or silver1 inscribed with their names1 and nailed to the walls of the temple4#aai ,the custom of dedicating the first beard seems to have been common at ,rome under the ,empire4#abj ,thus ,nero consecrated his first beard in a golden box1 studded with costly pearls1 on the ,capitol4#aba ,sidenote3 ,such offerings intended to communicate strength and fertility4 ,egyptian practice4 ,some light is perhaps thrown on the meaning of these practices by two ancient ,oriental customs1 the one ,egyptian1 the other ,phoenician4 ,when ,egyptian boys or girls had recovered from sickness1 their parents used to shave the children's heads1 weigh the hair against gold or silver1 and give the precious metal to the keepers of the sacred beasts1 who bought food with it for the animals according to their tastes4 ,these tastes varied with the nature of the beast1 and the beast varied with the district4 ,where hawks were worshipped1 the keepers chopped up flesh1 and calling the birds in a loud voice1 flung the gobbets up into the air1 till the hawks stooped and caught them4 ,where cats1 or ichneumons1 or p#cj fish were the local deities1 the keepers crumbled bread in milk and set it before them1 or threw it into the ,nile4 ,and similarly with the rest of the divine menagery4#abb ,thus in ,egypt the offerings of hair went to feed the worshipful animals4 ,sidenote3 ,syrian practice2 sacrifice of chastity regarded as a substitute for the sacrifice of hair4 ,in the sanctuary of the great ,phoenician goddess ,astarte at ,byblus the practice was different4 ,here1 at the annual mourning for the dead ,adonis1 the women had to shave their heads1 and such of them as refused to do so were bound to prostitute themselves to strangers and to sacrifice to the goddess with the wages of their shame4#abc ,though ,lucian1 who mentions the custom1 does not say so1 there are some grounds for thinking that the women in question were generally maidens1 of whom this act of devotion was required as a preliminary to marriage4#abd ,in any case1 it is clear that the goddess accepted the sacrifice of chastity as a substitute for the sacrifice of hair4#abe ,why8 ,by many people1 as we shall afterwards see1 the hair is regarded as in a special sense the seat of strength2 and at puberty it might well be thought to contain a double portion of vital energy1 since at that season it is the outward sign and manifestation of the newly-acquired power of reproducing the species4 ,for that reason1 we may suppose1 the beard rather than the hair of the head is offered by males on this occasion4 ,thus the substitution permitted at ,byblus becomes intelligible3 the women gave of their fecundity to the goddess1 whether they offered their hair or their chastity4 ,but why1 it may be asked1 should they make such an offering to ,astarte1 who was herself the great goddess of love and fertility8 ,what need had she to receive fecundity from p#ca her worshippers8 ,was it not rather for her to bestow it on them8 ,thus put1 the question overlooks an important side of polytheism1 perhaps we may say of ancient religion in general4 ,the gods stood as much in need of their worshippers as the worshippers in need of them4 ,the benefits conferred were mutual4 ,if the gods made the earth to bring forth abundantly1 the flocks and herds to teem1 and the human race to multiply1 they expected that a portion of their bounty should be returned to them in the shape of tithe or tribute4 ,on this tithe1 indeed1 they subsisted1 and without it they would starve4 ,their divine bellies had to be filled1 and their divine reproductive energies to be recruited2 hence men had to give of their meat and drink to them1 and to sacrifice for their benefit what is most manly in man and womanly in woman4 ,sacrifices of the latter kind have too often been overlooked or misunderstood by the historians of religion4 ,other examples of them will meet us in the course of our enquiry4 ,at the same time it may well be that the women who offered their hair to ,astarte hoped to benefit through the sympathetic connexion which they thus established between themselves and the goddess2 they may in fact have expected to fecundate themselves by contact with the divine source of fecundity4 ,and it is probable that a similar motive underlay the sacrifice of chastity as well as the sacrifice of hair4 ,sidenote3 ,hair offered to rivers as sources of fertility4 ,delos and ,delphi as centres of fertilisation and of fire4 ,if the sacrifice of hair1 especially of hair at puberty1 is sometimes intended to strengthen the divine beings to whom it is offered by feeding or fertilising them1 we can the better understand1 not only the common practice of offering hair to the shadowy dead1#abf but also the ,greek usage of shearing it for rivers1 as the ,arcadian boys of ,phigalia did for the stream that runs in the depths of the tremendous woody glen below the city4#abg ,for next perhaps to rain and sunshine1 nothing in nature so obviously contributes to fertilise a country as its rivers4 ,again1 this view may set in a clearer light the custom of the ,delian youths and maidens1 p#cb who offered their hair on the maidens' tomb under the olive-tree4 ,for at ,delos1 as at ,delphi1 one of ,apollo's many functions was to make the crops grow and to fill the husbandman's barns2 hence at the time of harvest tithe-offerings poured in to him from every side in the form of ripe sheaves1 or1 what was perhaps still more acceptable1 golden models of them1 which went by the name of the 8golden summer40#abh ,the festival at which these first-fruits were dedicated may have been the #fth and #gth of the harvest-month ,thargelion1 corresponding to the #bdth and #beth of ,may1 for these were the birthdays of ,artemis and ,apollo respectively4#abi ,in ,hesiod's day the corn-reaping began at the morning rising of the ,pleiades1 which then answered to our #ith of ,may1#acj and in ,greece the wheat is still ripe about that time4#aca ,in return for these offerings the god sent out a sacred new fire from both his great sanctuaries at ,delos and ,delphi1 thus radiating from them1 as from central suns1 the divine blessings of heat and light4 ,a ship brought the new fire every year from ,delos to ,lemnos1 the sacred island of the fire-god ,hephaestus1 where all fires were put out before its arrival1 to be afterwards rekindled at the pure flame4#acb ,the fetching of the new fire from ,delphi to ,athens appears to have been a ceremony of great solemnity and pomp4 ,all the chief ,athenian magistrates repaired to ,delphi for the purpose4 ,the holy fire blazed or smouldered in a sacred p#cc tripod borne on a chariot and tended by a woman who was called the ,fire-bearer4 ,soldiers1 both horse and foot1 escorted it2 magistrates1 priests1 and heralds accompanied it2 and the procession moved to the music of trumpet and fife4#acc ,we do not know on what occasion the fire was thus solemnly sent from ,delphi to ,athens1 but we may conjecture that it was when the ,pythaists at ,athens1 watching from the hearth of ,lightning ,zeus1 saw lightning flash over ,harma on ,mount ,parnes1 for then they sent a sacrifice to ,delphi and may have received the fire in return4#acd ,after the great defeat of the ,persians at ,plataea1 the people of that city extinguished all the fires in the country1 deeming them defiled by the presence of the barbarians4 ,having done so they relit them at a pure new fire fetched by a runner from the altar of the common hearth at ,delphi4#ace ,sidenote3 ,the graves of ,apollo and ,artemis at ,delos4 ,now the maidens on whose grave the ,delian youths and damsels laid their shorn locks before marriage1 were said to have died in the island after bringing the harvest offering1 wrapt in wheaten straw1 from the land of the ,hyperboreans in the far north4#acf ,thus they were in popular opinion the mythical representatives of those bands of worshippers who bore1 year by year1 the yellow sheaves with dance and song to ,delos4 ,but in fact they had once been much more than this4 ,for an examination of their names1 which are commonly given as ,hekaerge and ,opis1 has led modern scholars to conclude1 with every appearance of probability1 that these maidens were originally mere duplicates of ,artemis herself4#acg ,perhaps indeed we may p#cd go a step farther4 ,for sometimes one of this pair of ,hyperboreans appears as a male1 not a female1 under the name of the ,far-shooter 7,hekaergos71 which was a common epithet of ,apollo4#ach ,this suggests that the two were originally the heavenly twins themselves1 ,apollo and ,artemis1 and that the two graves which were shewn at ,delos1 one before and the other behind the sanctuary of ,artemis1 may have been at first the tombs of these great deities1 who were thus laid to their rest on the spot where they had been born4 ,as the one grave received offerings of hair1 so the other received the ashes of the victims which were burned on the altar4#aci ,both sacrifices1 if ,i am right1 were designed to strengthen and fertilise the divine powers who made the earth to wave with the golden harvest1 and whose mortal remains1 like the miracle-working bones of saints in the ,middle ,ages1 brought wealth to their fortunate possessors4 ,ancient piety was not shocked by the sight of the tomb of a dead god4 ,the grave of ,apollo himself was shewn at his other great sanctuary of ,delphi1#adj and this perhaps explains its disappearance at ,delos4 ,the priests of the rival shrines may have calculated that one tomb sufficed even for a god1 and that two might prove a stumbling-block to any but the most robust faith4 ,acting on this prudent conviction1 they may have adjusted their respective claims to the possession of the holy sepulchre p#ce by leaving ,apollo to sleep undisturbed at ,delphi1 while his grave at ,delos was dexterously converted into the tomb of a blessed virgin by the easy grammatical change of ,hekaergos into ,hekaerge4 ,sidenote3 ,hippolytus and ,artemis4 ,artemis a goddess of the wild life of nature4 ,artemis not originally regarded as a virgin4 ,artemis a goddess of childbirth4 ,the ,ephesian ,artemis4 ,but how1 it may be asked1 does all this apply to ,hippolytus8 ,why attempt to fertilise the grave of a bachelor who paid all his devotions to a barren virgin8 ,what seed could take root and spring up in so stony a soil8 ,the question implies the popular modern notion of ,diana or ,artemis as the pattern of a straight-laced maiden lady with a taste for hunting4 ,no notion could well be further from the truth4 ,to the ancients1 on the contrary1 she was the ideal and embodiment of the wild life of nature--the life of plants1 of animals1 and of men--in all its exuberant fertility and profusion4 ,as a recent ,german writer has admirably put it3 8,from of old a great goddess of nature was everywhere worshipped in ,greece4 ,she was revered on the mountain heights as in the swampy lowlands1 in the rustling woods and by the murmuring spring4 ,to the ,greek her hand was everywhere apparent4 ,he saw her gracious blessing in the sprouting meadow1 in the ripening corn1 in the healthful vigour of all living things on earth1 whether the wild creatures of the wood and the fell1 or the cattle which man has tamed to his service1 or man's own offspring from the cradle upward4 ,her destroying anger he perceived in the blight of vegetation1 in the inroads of wild beasts on his fields and orchards1 as well as in the last mysterious end of life1 in death4 ,no empty personification1 like the earth conceived as a goddess1 was this deity1 for such abstractions are foreign to every primitive religion2 she was an all-embracing power of nature1 everywhere the object of a similar faith1 however her names differed with the place in which she was believed to abide1 with the emphasis laid on her gloomy or kindly aspect1 or with the particular side of her energy which was specially revered4 ,and as the ,greek divided everything in animated nature into male and female1 he could not imagine this female power of nature without her male counterpart4 ,hence in a number of her older worships we find ,artemis associated with a nature-god of similar character1 to whom tradition assigned p#cf different names in different places4 ,in ,laconia1 for instance1 she was mated with the old ,peloponnesian god ,karneios1 in ,arcadia more than once with ,poseidon1 elsewhere with ,zeus1 ,apollo1 ,dionysus1 and so on40#ada ,the truth is1 that the word parthenos applied to ,artemis1 which we commonly translate virgin1 means no more than an unmarried woman1#adb and in early days the two things were by no means the same4 ,with the growth of a purer morality among men a stricter code of ethics is imposed by them upon their gods2 the stories of the cruelty1 deceit1 and lust of these divine beings are glossed lightly over or flatly rejected as blasphemies1 and the old ruffians are set to guard the laws which before they broke4 ,in regard to ,artemis1 even the ambiguous parthenos seems to have been merely a popular epithet1 not an official title4 ,as ,dr4 ,farnell has well pointed out1 there was no public worship of ,artemis the chaste2 so far as her sacred titles bear on the relation of the sexes1 they shew that1 on the contrary1 she was1 like ,diana in ,italy1 specially concerned with the p#cg loss of virginity and with child-bearing1 and that she not only assisted but encouraged women to be fruitful and multiply2 indeed1 if we may take ,euripides's word for it1 in her capacity of midwife she would not even speak to childless women4 ,further1 it is highly significant that while her titles and the allusions to her functions mark her out clearly as the patroness of childbirth1 we find none that recognise her distinctly as a deity of marriage4#adc ,nothing1 however1 sets the true character of ,artemis as a goddess of fecundity1 though not of wedlock1 in a clearer light than her constant identification with the unmarried1 but not chaste1 ,asiatic goddesses of love and fertility1 who were worshipped with rites of notorious profligacy at their popular sanctuaries4#add ,at ,ephesus1 the most celebrated of all the seats of her worship1#ade her universal motherhood was set forth unmistakably in her sacred image4 ,copies of it have come down to us which agree in their main features1 though they differ from each other in some details4 ,they represent the goddess with a multitude of protruding breasts2 the heads of animals of many kinds1 both wild and tame1 spring from the front of her body in a series of bands that extend from the breasts to the feet2 bees1 roses1 p#ch and sometimes butterflies1 decorate her sides from the hips downward4 ,the animals that thus appear to issue from her person vary in the different copies of the statue2 they include lions1 bulls1 stags1 horses1 goats1 and rams4 ,moreover1 lions rest on her upper arms2 in at least one copy1 serpents twine round her lower arms2 her bosom is festooned with a wreath of blossoms1 and she wears a necklace of acorns4 ,in one of the statues the breast of her robe is decorated with two winged male figures1 who hold sheaves in both hands4#adf ,it would be hard to devise a more expressive symbol of exuberant fertility1 of prolific maternity1 than these remarkable images4 ,no doubt the ,ephesian ,artemis1 with her eunuch priests and virgin priestesses1#adg was an ,oriental1 whose worship the ,greek colonists took over from the aborigines4#adh ,but that they should have adopted it and identified the goddess with their own ,artemis is proof enough that the ,grecian divinity1 like her ,asiatic sister1 was at bottom a personification of the teeming life of nature4 ,sidenote3 ,hippolytus the male consort of ,artemis4 ,to return now to ,troezen1 we shall probably be doing no injustice either to ,hippolytus or to ,artemis if we suppose that the relation between them was once of a tenderer nature p#ci than appears in classical literature4 ,we may conjecture that if he spurned the love of women1 it was because he enjoyed the love of a goddess4#adi ,on the principles of early religion1 she who fertilises nature must herself be fertile1 and to be that she must necessarily have a male consort4 ,if ,i am right1 ,hippolytus was the consort of ,artemis at ,troezen1 and the shorn tresses offered to him by the ,troezenian youths and maidens before marriage were designed to strengthen his union with the goddess1 and so to promote the fruitfulness of the earth1 of cattle1 and of mankind4 ,it is some confirmation of this view that within the precinct of ,hippolytus at ,troezen there were worshipped two female powers named ,damia and ,auxesia1 whose connexion with the fertility of the ground is unquestionable4 ,when ,epidaurus suffered from a dearth1 the people1 in obedience to an oracle1 carved images of ,damia and ,auxesia out of sacred olive wood1 and no sooner had they done so and set them up than the earth bore fruit again4 ,moreover1 at ,troezen itself1 and apparently within the precinct of ,hippolytus1 a curious festival of stone-throwing was held in honour of these maidens1 as the ,troezenians called them2 and it is easy to show that similar customs have been practised in many lands for the express purpose of ensuring good crops4#aej ,in the story of the tragic death of the youthful ,hippolytus we may discern an analogy with similar tales of other fair but mortal youths who paid with their lives for the brief rapture of the love of an immortal goddess4 ,these hapless lovers were probably not always mere myths1 and the legends which traced their spilt blood in the purple bloom of the violet1 the scarlet stain of the anemone1 or the crimson flush of the rose were no idle poetic emblems of youth and beauty p#dj fleeting as the summer flowers4 ,such fables contain a deeper philosophy of the relation of the life of man to the life of nature--a sad philosophy which gave birth to a tragic practice4 ,what that philosophy and that practice were we shall learn later on4 #c4 ,recapitulation ,sidenote3 ,virbius the male consort of ,diana4 ,we can now perhaps understand why the ancients identified ,hippolytus1 the consort of ,artemis1 with ,virbius1 who1 according to ,servius1 stood to ,diana as ,adonis to ,venus1 or ,attis to the ,mother of the ,gods4 ,for ,diana1 like ,artemis1 was a goddess of fertility in general1 and of childbirth in particular4#aea ,as such she1 like her ,greek counterpart1 needed a male partner4 ,that partner1 if ,servius is right1 was ,virbius4 ,in his character of the founder of the sacred grove and first king of ,nemi1 ,virbius is clearly the mythical predecessor or archetype of the line of priests who served ,diana under the title of ,kings of the ,wood1 and who came1 like him1 one after the other1 to a violent end4#aeb ,it is natural1 therefore1 to conjecture that they stood to the goddess of the grove in the same relation in which ,virbius stood to her2 in short1 that the mortal ,king of the ,wood had for his queen the woodland ,diana herself4#aec ,if the sacred tree which he guarded with his life was supposed1 as seems probable1 to be her special embodiment1 her priest may not only have worshipped it as his goddess but embraced it as his wife4 ,there is at least nothing absurd in the supposition1 since even in the time of ,pliny a noble ,roman used thus to treat a beautiful beech-tree in another sacred grove of ,diana on the ,alban hills4 ,he embraced it1 he kissed it1 he lay under its shadow1 he poured wine on its trunk4 ,apparently he took the tree for the goddess4#aed ,the custom of physically marrying men and women to trees is still practised in ,india and other p#da parts of the ,east4#aee ,why should it not have obtained in ancient ,latium8 ,sidenote3 ,summary of results4 ,reviewing the evidence as a whole1 we may conclude that the worship of ,diana in her sacred grove at ,nemi was of great importance and immemorial antiquity2 that she was revered as the goddess of woodlands and of wild creatures1 probably also of domestic cattle and of the fruits of the earth2 that she was believed to bless men and women with offspring and to aid mothers in childbed2 that her holy fire1 tended by chaste virgins1 burned perpetually in a round temple within the precinct2 that associated with her was a water-nymph ,egeria who discharged one of ,diana's own functions by succouring women in travail1 and who was popularly supposed to have mated with an old ,roman king in the sacred grove2 further1 that ,diana of the ,wood herself had a male companion1 ,virbius by name1 who was to her what ,adonis was to ,venus1 or ,attis to ,cybele2 and1 lastly1 that this mythical ,virbius was represented in historical times by a line of priests known as ,kings of the ,wood1 who regularly perished by the swords of their successors1 and whose lives were in a manner bound up with a certain tree in the grove1 because so long as that tree was uninjured they were safe from attack4 ,sidenote3 ,the double-headed bust at ,nemi probably a portrait of the ,king of the ,wood and his successor4 ,a curious monument of the ill-fated dynasty appears to have come down to us in a double-headed bust which was found in the sanctuary at ,nemi4 ,it represents two men of heavy and somewhat coarse features and a grim expression4 ,the type of face is similar in both heads1 but there are marked differences between them2 for while the one is young and beardless with shut lips and a steadfast gaze1 the other is a man of middle life with a tossed and matted beard1 wrinkled brows1 a wild anxious look in the eyes1 and an open grinning mouth4 ,but perhaps the most singular thing about the two heads are the leaves with scalloped edges which are plastered1 so to say1 on the necks of both busts and apparently also under the eyes of the younger figure4 ,the leaves have been interpreted as oak leaves1 and this interpretation1 which is not free from doubt1 is confirmed by the resemblance to an oak leaf which the p#db moustache of the older figure clearly presents when viewed in profile4 ,various explanations of this remarkable monument have been proposed2 but the most probable theory appears to be that the older figure represents the priest of ,nemi1 the ,king of the ,wood1 in possession1 while the other face is that of his youthful adversary and possible successor4 ,this theory would explain the coarse heavy type of both faces1 which is neither ,greek nor ,roman but apparently barbarian2 for as the priest of ,nemi had always to be a runaway slave1 he would commonly be a member of an alien and barbarous race4 ,further1 it would explain the striking contrast between the set determined gaze of the younger man and the haggard1 scared look of the older2 on the one face we seem to read the resolution to kill1 on the other the fear to die4 ,lastly1 it would explain very simply the leaves that cling like cerements to the necks and breasts of both2 for we shall see later on that the priest was probably regarded as an embodiment of the tree which he guarded1 and human representatives of tree spirits are most naturally draped in the foliage of the tree which they personate4 ,hence if the leaves on the two heads are indeed oak leaves1 as they have been thought to be1 we should have to conclude that the tree which the ,king of the ,wood guarded and personated was an oak4 ,there are independent reasons for holding that this was so1 but the consideration of them must be deferred for the present4#aef ,sidenote3 ,a wider survey required to solve the problem of ,nemi4 ,clearly these conclusions do not of themselves suffice to explain the peculiar rule of succession to the priesthood4 ,but perhaps the survey of a wider field may lead us to p#dc think that they contain in germ the solution of the problem4 ,to that wider survey we must now address ourselves4 ,it will be long and laborious1 but may possess something of the interest and charm of a voyage of discovery1 in which we shall visit many strange foreign lands1 with strange foreign peoples1 and still stranger customs4 ,the wind is in the shrouds3 we shake out our sails to it1 and leave the coast of ,italy behind us for a time4 p#dd ,,chapter ,,ii ,,priestly ,,kings ,sidenote3 ,the two questions to be answered4 ,the questions which we have set ourselves to answer are mainly two3 first1 why had ,diana's priest at ,nemi1 the ,king of the ,wood1 to slay his predecessor8 second1 why before doing so had he to pluck the branch of a certain tree which the public opinion of the ancients identified with ,virgil's ,golden ,bough8 ,the two questions are to some extent distinct1 and it will be convenient to consider them separately4 ,we begin with the first1 which1 with the preliminary enquiries1 will occupy this and several following volumes4 ,in the last part of the book ,i shall suggest an answer to the second question4 ,the first point on which we fasten is the priest's title4 ,why was he called the ,king of the ,wood8 ,why was his office spoken of as a kingdom8 ,sidenote3 ,priestly kings in ancient ,italy and ,greece4 ,traditional origin of these priestly kings4 ,the union of a royal title with priestly duties was common in ancient ,italy and ,greece4 ,at ,rome and in other cities of ,latium there was a priest called the ,sacrificial ,king or ,king of the ,sacred ,rites1 and his wife bore the title of ,queen of the ,sacred ,rites4#aeg ,in republican ,athens the second annual magistrate of the state was called the ,king1 and his wife the ,queen2 the functions of both were religious4 ,for example1 the king superintended the celebration of the ,eleusinian mysteries1 the ,lenaean festival of ,dionysus1 and the torch-races1 which were held at several of p#de the great ,athenian festivals4 ,moreover1 he presided at the curious trials of animals and inanimate objects1 which had caused the death of a human being4 ,to him in short were assigned1 in the words of ,plato1 8the most solemn and most truly ancestral rites of the ancient sacrifices40#aeh ,many other ,greek democracies had titular kings1 whose duties1 so far as they are known1 seem to have been priestly1 and to have centred round the ,common ,hearth of the state4#aei ,for example1 in ,cos the ,king sacrificed to ,hestia1 the goddess of the hearth1 the equivalent of the ,italian ,vesta2 and he received the hide and one leg of the victim as his perquisite4#afj ,in ,mytilene the kings1 of whom there were several1 invited to banquets at the ,common ,hearth those guests whom the state delighted to honour4#afa ,in ,chios1 if any herdsman or shepherd drove his cows1 his sheep1 or his swine to pasture in a sacred grove1 the first person who witnessed the transgression was bound to denounce the transgressor to the kings1 under pain of incurring the wrath of the god and1 what was perhaps even worse1 of having to pay a fine to the offended deity4#afb ,in the same island the king was charged with the duty of pronouncing the public curses1#afc a spiritual weapon of which much use was made by the ancients4#afd ,every eighth year the ,king at ,delphi took part in a quaint p#df ceremony4 ,he sat in public distributing barley-meal and pulse to all who chose to apply for the bounty1 whether citizens or strangers4 ,then an image of a girl was brought to him1 and he slapped it with his shoe4 ,after that the president of the ,thyiads1 a college of women devoted to the orgiastic worship of ,bacchus1 carried away the image to a ravine and there buried it with a rope round its neck4 ,the ceremony was said to be an expiation for the death of a girl who in a time of famine had been publicly buffeted by the king and1 smarting under the insult1 had hanged herself4#afe ,in some cities1 such as ,megara1 ,aegosthena1 and ,pagae1 the kingship was an annual office and the years were dated by the kings' names4#aff ,the people of ,priene appointed a young man king for the purpose of sacrificing a bull to ,poseidon at the ,panionian festival4#afg ,some ,greek states had several of these titular kings1 who held office simultaneously4#afh ,at ,rome the tradition was that the ,sacrificial ,king had been appointed after the abolition of the monarchy in order to offer the sacrifices which before had been offered by the kings4#afi ,a similar view as to the origin of the priestly kings appears to have prevailed in ,greece4#agj ,in itself the opinion is not improbable1 and it is borne out by the example of ,sparta1 almost the only purely ,greek state which retained the kingly form of government in historical times4 ,for in ,sparta all state sacrifices were offered by the kings as descendants of the god4#aga ,one of the two ,spartan kings held p#dg the priesthood of ,zeus ,lacedaemon1 the other the priesthood of ,heavenly ,zeus4#agb ,sometimes the descendants of the old kings were allowed to retain this shadowy royalty after the real power had departed from them4 ,thus at ,ephesus the descendants of the ,ionian kings1 who traced their pedigree to ,codrus of ,athens1 kept the title of king and certain privileges1 such as the right to occupy a seat of honour at the games1 to wear a purple robe and carry a staff instead of a sceptre1 and to preside at the rites of ,eleusinian ,demeter4#agc ,so at ,cyrene1 when the monarchy was abolished1 the deposed ,king ,battus was assigned certain domains and allowed to retain some priestly functions4#agd ,thus the classical evidence points to the conclusion that in prehistoric ages1 before the rise of the republican form of government1 the various tribes or cities were ruled by kings1 who discharged priestly duties and probably enjoyed a sacred character as reputed descendants of deities4 ,sidenote3 ,priestly kings in various parts of the world4 ,this combination of priestly functions with royal authority is familiar to every one4 ,asia ,minor1 for example1 was the seat of various great religious capitals peopled by thousands of sacred slaves1 and ruled by pontiffs who wielded at once temporal and spiritual authority1 like the popes of mediaeval ,rome4 ,such priest-ridden cities were ,zela and ,pessinus4#age ,teutonic kings1 again1 in the old heathen days seem to have stood in the position1 and to have exercised the powers1 of high priests4#agf ,the ,emperors of ,china offer public sacrifices1 the details of which are regulated by the ritual books4#agg ,the ,king of ,madagascar was p#dh high-priest of the realm4 ,at the great festival of the new year1 when a bullock was sacrificed for the good of the kingdom1 the king stood over the sacrifice to offer prayer and thanksgiving1 while his attendants slaughtered the animal4#agh ,in the monarchical states which still maintain their independence among the ,gallas of ,eastern ,africa1 the king sacrifices on the mountain tops and regulates the immolation of human victims2#agi and the dim light of tradition reveals a similar union of temporal and spiritual power1 of royal and priestly duties1 in the kings of that delightful region of ,central ,america whose ancient capital1 now buried under the rank growth of the tropical forest1 is marked by the stately and mysterious ruins of ,palenque4#ahj ,among the ,matabeles the king is high-priest4 ,every year he offers sacrifices at the great and the little dance1 and also at the festival of the new fruits1 which ends the dances4 ,on these occasions he prays to the spirits of his forefathers and likewise to his own spirit2 for it is from these higher powers that he expects every blessing4#aha ,sidenote3 ,divinity of kings4 ,the ,spartan kings supposed to be attended by ,castor and ,pollux1 who were thought to manifest themselves in certain electric lights4 ,this last example is instructive because it shews that the king is something more than a priest4 ,he prays not only to the spirits of his fathers but to his own spirit4 ,he is clearly raised above the standard of mere humanity2 there is something divine about him4 ,similarly we may suppose that the ,spartan kings were thought not only to be descended from the great god ,zeus but also to partake of his holy spirit4 ,this is indeed indicated by a curious ,spartan belief which has been recorded by ,herodotus4 ,the old historian tells us that formerly both of the ,spartan kings went forth with the army to battle1 but that in later times a rule was made that when one king marched out to fight the other should stay at home4 8,and accordingly10 says p#di ,herodotus1 8one of the kings remaining at home1 one of the ,tyndarids is left there too2 for hitherto both of them were invoked and followed the kings40#ahb ,the ,tyndarids are1 of course1 the heavenly twins ,castor and ,pollux1 the sons of ,zeus2 and it should be remembered that the two ,spartan kings themselves were believed to be descended from twins#ahc and hence may have been credited with the wondrous powers which superstition often associates with twins4#ahd ,the belief described by ,herodotus plainly implies that one of the heavenly twins was supposed to be in constant attendance on each of their human kinsmen the two ,spartan kings1 staying with them where they stayed and going with them wherever they went2 hence they were probably thought to aid the kings with their advice in time of need4 ,now ,castor and ,pollux are commonly represented as spearmen1 and they were constantly associated or identified1 not only with stars1 but also with those lurid lights which1 in an atmosphere charged with electricity1 are sometimes seen to play round the masts of ships under a murky sky4#ahe ,moreover1 similar lights were observed by the ancients to glitter in the darkness on the points of spears4 ,pliny tells us that he had seen such lambent flames on the spears of ,roman sentinels p#ej as they paced their rounds by night in front of the camp2#ahf and it is said that ,cossacks riding across the steppes on stormy nights perceive flickerings of the same sort at their lance-heads4#ahg ,since1 therefore1 the divine brothers ,castor and ,pollux were believed to attend the ,spartan kings1 it seems not impossible that they may have been thought to accompany the march of a ,spartan army in a visible form1 appearing to the awe-stricken soldiers in the twilight or the darkness either as stars in the sky or as the sheen of spears on earth4 ,perhaps the stories of the appearance of the heavenly twins in battle1 charging on their milk-white steeds at the head of the earthly chivalry1 may have originated in similar lights seen to glitter in the gloaming on a point here and there in the long hedge of levelled or ported spears2 for any two riders on white horses whose spearheads happened to be touched by the mystic light might easily be taken for ,castor and ,pollux in person4 ,if there is any truth in this conjecture1 we should conclude that the divine brothers were never seen in broad day1 but only at dusk or in the darkness of night4 ,now their most famous appearance was at the battle of ,lake ,regillus1 as to which we are expressly told that it was late in the evening of a summer day before the fighting was over4#ahh ,such statements should not be lightly dismissed as late inventions of a rhetorical historian4 ,the memories of great battles linger long among the peasantry of the neighbourhood4 ,sidenote3 ,the divinity of kings in early society4 ,but when we have said that the ancient kings were commonly priests also1 we are far from having exhausted the religious aspect of their office4 ,in those days the divinity that hedges a king was no empty form of speech1 but the expression of a sober belief4 ,kings were revered1 in many cases not merely as priests1 that is1 as intercessors between man and god1 but as themselves gods1 able to bestow upon their subjects and worshippers those blessings which are commonly supposed to be beyond the reach of mortals1 and are sought1 if at all1 only by prayer and sacrifice p#ea offered to superhuman and invisible beings4 ,thus kings are often expected to give rain and sunshine in due season1 to make the crops grow1 and so on4 ,strange as this expectation appears to us1 it is quite of a piece with early modes of thought4 ,a savage hardly conceives the distinction commonly drawn by more advanced peoples between the natural and the supernatural4 ,to him the world is to a great extent worked by supernatural agents1 that is1 by personal beings acting on impulses and motives like his own1 liable like him to be moved by appeals to their pity1 their hopes1 and their fears4 ,in a world so conceived he sees no limit to his power of influencing the course of nature to his own advantage4 ,prayers1 promises1 or threats may secure him fine weather and an abundant crop from the gods2 and if a god should happen1 as he sometimes believes1 to become incarnate in his own person1 then he need appeal to no higher being2 he1 the savage1 possesses in himself all the powers necessary to further his own well-being and that of his fellow-men4 ,sidenote3 ,sympathetic magic4 ,this is one way in which the idea of a man-god is reached4 ,but there is another4 ,along with the view of the world as pervaded by spiritual forces1 savage man has a different1 and probably still older1 conception in which we may detect a germ of the modern notion of natural law or the view of nature as a series of events occurring in an invariable order without the intervention of personal agency4 ,the germ of which ,i speak is involved in that sympathetic magic1 as it may be called1 which plays a large part in most systems of superstition4 ,in early society the king is frequently a magician as well as a priest2 indeed he appears to have often attained to power by virtue of his supposed proficiency in the black or white art4 ,hence in order to understand the evolution of the kingship and the sacred character with which the office has commonly been invested in the eyes of savage or barbarous peoples1 it is essential to have some acquaintance with the principles of magic and to form some conception of the extraordinary hold which that ancient system of superstition has had on the human mind in all ages and all countries4 ,accordingly ,i propose to consider the subject in some detail4 p#eb ,,chapter ,,iii ,,sympathetic ,,magic #a4 ,the ,principles of ,magic ,sidenote3 ,the two principles of ,sympathetic ,magic are the ,law of ,similarity and the ,law of ,contact or ,contagion4 ,if we analyse the principles of thought on which magic is based1 they will probably be found to resolve themselves into two3 first1 that like produces like1 or that an effect resembles its cause2 and1 second1 that things which have once been in contact with each other continue to act on each other at a distance after the physical contact has been severed4 ,the former principle may be called the ,law of ,similarity1 the latter the ,law of ,contact or ,contagion4 ,from the first of these principles1 namely the ,law of ,similarity1 the magician infers that he can produce any effect he desires merely by imitating it3 from the second he infers that whatever he does to a material object will affect equally the person with whom the object was once in contact1 whether it formed part of his body or not4 ,charms based on the ,law of ,similarity may be called ,homoeopathic or ,imitative ,magic4#ahi ,charms based on the ,law of ,contact or ,contagion may be called ,contagious ,magic4 ,to denote the first of these branches of magic the term ,homoeopathic is perhaps preferable1 for the alternative term ,imitative or ,mimetic suggests1 if it does not imply1 a conscious agent who imitates1 thereby limiting the scope of magic too narrowly4 ,for the same principles p#ec which the magician applies in the practice of his art are implicitly believed by him to regulate the operations of inanimate nature2 in other words1 he tacitly assumes that the ,laws of ,similarity and ,contact are of universal application and are not limited to human actions4 ,in short1 magic is a spurious system of natural law as well as a fallacious guide of conduct2 it is a false science as well as an abortive art4 ,regarded as a system of natural law1 that is1 as a statement of the rules which determine the sequence of events throughout the world1 it may be called ,theoretical ,magic3 regarded as a set of precepts which human beings observe in order to compass their ends1 it may be called ,practical ,magic4 ,at the same time it is to be borne in mind that the primitive magician knows magic only on its practical side2 he never analyses the mental processes on which his practice is based1 never reflects on the abstract principles involved in his actions4 ,with him1 as with the vast majority of men1 logic is implicit1 not explicit3 he reasons just as he digests his food in complete ignorance of the intellectual and physiological processes which are essential to the one operation and to the other4 ,in short1 to him magic is always an art1 never a science2 the very idea of science is lacking in his undeveloped mind4 ,it is for the philosophic student to trace the train of thought which underlies the magician's practice2 to draw out the few simple threads of which the tangled skein is composed2 to disengage the abstract principles from their concrete applications2 in short1 to discern the spurious science behind the bastard art4 ,sidenote3 ,the two principles are misapplications of the association of ideas4 ,if my analysis of the magician's logic is correct1 its two great principles turn out to be merely two different misapplications of the association of ideas4#aij ,homoeopathic magic is founded on the association of ideas by similarity3 contagious magic is founded on the association of ideas by contiguity4 ,homoeopathic magic commits the mistake of assuming that things which resemble each other are the same3 contagious magic commits the mistake of assuming that things which have once been in contact with p#ed each other are always in contact4 ,but in practice the two branches are often combined2 or1 to be more exact1 while homoeopathic or imitative magic may be practised by itself1 contagious magic will generally be found to involve an application of the homoeopathic or imitative principle4 ,thus generally stated the two things may be a little difficult to grasp1 but they will readily become intelligible when they are illustrated by particular examples4 ,both trains of thought are in fact extremely simple and elementary4 ,it could hardly be otherwise1 since they are familiar in the concrete1 though certainly not in the abstract1 to the crude intelligence not only of the savage1 but of ignorant and dull-witted people everywhere4 ,both branches of magic1 the homoeopathic and the contagious1 may conveniently be comprehended under the general name of ,sympathetic ,magic1 since both assume that things act on each other at a distance through a secret sympathy1 the impulse being transmitted from one to the other by means of what we may conceive as a kind of invisible ether1 not unlike that which is postulated by modern science for a precisely similar purpose1 namely1 to explain how things can physically affect each other through a space which appears to be empty4 ,sidenote3 ,table of the branches of ,sympathetic ,magic4 ,it may be convenient to tabulate as follows the branches of magic according to the laws of thought which underlie them3-- ,sympathetic ,magic 7,law of ,sympathy7 ,homoeopathic ,magic 7,law of ,similarity7 ,contagious ,magic#aia 7,law of ,contact7 ,i will now illustrate these two great branches of sympathetic magic by examples1 beginning with homoeopathic magic4 p#ee #b4 ,homeopathic or ,imitative ,magic ,sidenote3 ,magical images among the ,american ,indians4 ,perhaps the most familiar application of the principle that like produces like is the attempt which has been made by many peoples in many ages to injure or destroy an enemy by injuring or destroying an image of him1 in the belief that1 just as the image suffers1 so does the man1 and that when it perishes he must die4 ,a few instances out of many may be given to prove at once the wide diffusion of the practice over the world and its remarkable persistence through the ages4 ,for thousands of years ago it was known to the sorcerers of ancient ,india1 ,babylon1 and ,egypt1 as well as of ,greece and ,rome1#aib and at this day it is still resorted to by cunning and malignant savages in ,australia1 ,africa1 and ,scotland4 ,thus the ,north ,american ,indians1 we are told1 believe that by drawing the figure of a person in sand1 ashes1 or clay1 or by considering any object as his body1 and then pricking it with a sharp stick or doing it any other injury1 they inflict a corresponding injury on the person represented4#aic ,for example1 when an ,ojebway ,indian desires to work evil on any one1 he makes a little wooden image of his enemy and runs a needle into its head or heart1 or he shoots an arrow into it1 believing that wherever the needle pierces or the arrow strikes the image1 his foe will the same instant be seized with a sharp pain in the corresponding part of his body2 but if he intends to kill the person outright1 he burns or buries the puppet1 uttering certain magic words as he does so4#aid ,so when a ,cora ,indian p#ef of ,mexico wishes to kill a man1 he makes a figure of him out of burnt clay1 strips of cloth1 and so forth1 and then1 muttering incantations1 runs thorns through the head or stomach of the figure to make his victim suffer correspondingly4 ,sometimes the ,cora ,indian makes a more beneficent use of this sort of homoeopathic magic4 ,when he wishes to multiply his flocks or herds1 he models a figure of the animal he wants in wax or clay1 or carves it from tuff1 and deposits it in a cave of the mountains2 for these ,indians believe that the mountains are masters of all riches1 including cattle and sheep4 ,for every cow1 deer1 dog1 or hen he wants1 the ,indian has to sacrifice a corresponding image of the creature4#aie ,this may help us to understand the meaning of the figures of cattle1 deer1 horses1 and pigs which were dedicated to ,diana at ,nemi4#aif ,they may have been the offerings of farmers or huntsmen who hoped thereby to multiply the cattle or the game4 ,similarly when the ,todas of ,southern ,india desire to obtain more buffaloes1 they offer silver images of these animals in the temples4#aig ,the ,peruvian ,indians moulded images of fat mixed with grain to imitate the persons whom they disliked or feared1 and then burned the effigy on the road where the intended victim was to pass4 ,this they called burning his soul4 ,but they drew a delicate distinction between the kinds of materials to be used in the manufacture of these images1 according as the victim was an ,indian or a ,viracocha1 that is1 a ,spaniard4 ,to kill an ,indian they employed maize and the fat of a llama1 to kill a ,spaniard they used wheat and the fat of a pig1 because ,viracochas did not eat llamas and preferred wheat to maize4#aih p#eg ,sidenote3 ,magical images among the ,malays4 ,a ,malay charm of the same sort is as follows4 ,take parings of nails1 hair1 eyebrows1 spittle1 and so forth of your intended victim1 enough to represent every part of his person1 and then make them up into his likeness with wax from a deserted bees' comb4 ,scorch the figure slowly by holding it over a lamp every night for seven nights1 and say3 8,it is not wax that ,i am scorching1 ,it is the liver1 hearty and spleen of ,so-and-so that ,i scorch40 ,after the seventh time burn the figure1 and your victim will die4 ,this charm obviously combines the principles of homoeopathic and contagious magic2 since the image which is made in the likeness of an enemy contains things which once were in contact with him1 namely1 his nails1 hair1 and spittle4 ,another form of the ,malay charm1 which resembles the ,ojebway practice still more closely1 is to make a corpse of wax from an empty bees' comb and of the length of a footstep2 then pierce the eye of the image1 and your enemy p#eh is blind2 pierce the stomach1 and he is sick2 pierce the head1 and his head aches2 pierce the breast1 and his breast will suffer4 ,if you would kill him outright1 transfix the image from the head downwards2 enshroud it as you would a corpse2 pray over it as if you were praying over the dead2 then bury it in the middle of a path where your victim will be sure to step over it4 ,in order that his blood may not be on your head1 you should say3 8,it is not ,i who am burying him1 ,it is ,gabriel who is burying him40 ,thus the guilt of the murder will be laid on the shoulders of the archangel ,gabriel1 who is a great deal better able to bear it than you are4#aii ,in eastern ,java an enemy may be killed by means of a likeness of him drawn on a piece of paper1 which is then incensed or buried in the ground4#bjj ,among the ,minangkabauers of ,sumatra a man who is tormented by the passion of hate or of unrequited love will call in the help of a wizard in order to cause the object of his hate or love to suffer from a dangerous ulcer known as a tinggam4 ,after giving the wizard the necessary instructions as to the name1 bodily form1 dwelling1 and family of the person in question1 he makes a puppet which is supposed to resemble his intended victim2 and repairs with it to a wood1 where he hangs the image on a tree that stands quite by itself4 ,muttering a spell1 he then drives an instrument through the navel of the puppet into the tree1 till the sap of the tree oozes through the hole thus made4 ,the instrument which inflicts the wound bears the same name 7tinggam7 as the ulcer which is to be raised on the body of the victim1 and the oozing sap is believed to be his or her life-spirit4 ,soon afterwards the person against whom the charm is directed begins to suffer from an ulcer1 which grows worse and worse till he dies1 unless a friend can procure a piece of the wood of the tree to which the image is attached4#bja p#ei ,sidenote3 ,magical images in ,torres ,straits and ,borneo4 ,the sorcerers of ,mabuiag or ,jervis ,island1 in ,torres ,straits1 kept an assortment of effigies in stock ready to be operated on at the requirement of a customer4 ,some of the figures were of stone2 these were employed when short work was to be made of a man or woman4 ,others were wooden2 these gave the unhappy victim a little more rope1 only1 however1 to terminate his prolonged sufferings by a painful death4 ,the mode of operation in the latter case was to put poison1 by means of a magical implement1 into a wooden image1 to which the name of the intended victim had been given4 ,next day the person aimed at would feel chilly1 then waste away and die1 unless the same wizard who had wrought the charm would consent to undo it4#bjb ,if the sorcerer pulled off an arm or leg of the image1 the human victim felt pain in the corresponding limb of his body2 but if the sorcerer restored the severed arm or leg to the figure1 the man recovered4 ,another mode of compassing a man's death in ,torres ,straits was to prick a wax effigy of him or her with the spine of a sting-ray2 so when the man whose name had been given to the waxen image next went afishing on the reef a sting-ray would sting him in the exact part of his body where the waxen image had been pierced4 ,or the sorcerer might hang the effigy on the bough of a tree1 and as it swayed to and fro in the wind the person represented by it would fall sick4 ,however1 he would get well again if a friend of his could induce the magician to steady the figure by sticking it firmly in the sandy bottom of the sea4#bjc ,when the ,lerons of ,borneo wish to be revenged on an enemy1 they make a wooden image of him and leave it in the jungle4 ,as it decays1 he dies4#bjd ,more elaborate is the proceeding adopted by the ,kenyahs of ,borneo in similar circumstances4 ,the operator retires with the image to a quiet spot on the river bank1 and when a hawk appears in a certain part of the sky1 he kills a fowl1 smears its blood on the image1 and puts a bit of fat in the mouth of the figure1 saying1 8,put fat in his mouth40 ,by that he means1 8,may p#fj his head be cut off1 hung up in an enemy's house1 and fed with fat in the usual way40 ,then he strikes at the breast of the image with a small wooden spear1 throws it into a pool of water reddened with red earth1 and afterwards takes it out and buries it in the ground4#bje ,sidenote3 ,magical images in ,japan and ,china4 ,if an ,aino of ,japan desires to compass the destruction of an enemy1 he will make a likeness of him out of mugwort or the guelder-rose and bury it in a hole upside down or under the trunk of a rotten tree1 with a prayer to a demon to carry off the man's soul or to make his body rot away with the tree4 ,sometimes an ,aino woman will attempt to get rid of her husband in this fashion by wrapping up his head-dress in the shape of a corpse and burying it deep in the ground1 while she breathes a prayer that her husband may rot and die with the head-dress4#bjf ,the ,japanese themselves are familiar with similar modes of enchantment4 ,in one of their ancient books we read of a rebellious minister who made figures of the heir to the throne with intent1 no doubt1 to do him grievous bodily harm thereby2 and sometimes a woman who has been deserted by her lover will make a straw effigy of the faithless gallant and nail it to a sacred tree1 adjuring the gods to spare the tree and to visit the sacrilege on the traitor4 ,at a shrine of ,kompira there stood a pine-tree studded with nails which had been thus driven in for the purpose of doing people to death4#bjg ,the ,chinese also are perfectly aware that you can harm a man by maltreating or cursing an image of him1 especially if you have taken care to write on it his name and horoscope4 ,this mode of venting spite on an enemy is said to be commonly practised in ,china4 ,in ,amoy such images1 roughly made of bamboo splinters and paper1 are called 8substitutes of persons0 and may be bought very cheap for a cash or so apiece at any shop which sells paper articles for the use of the dead or the gods2 for the frugal ,chinese are in the habit of palming off paper imitations of all kinds of valuables on the simple-minded ghosts and gods1 who take them in all good faith for the genuine articles4 ,as p#fa usual1 the victim suffers a hurt corresponding to the hurt done to his image4 ,thus if you run a nail or a needle into the eyes of the puppet1 your man will go more or less blind2 if you stick a pin in its stomach1 he will be doubled up with colic2 a stab in the heart of the effigy may kill him outright2 and in general the more you prick it and the louder you speak the spell1 the more certain is the effect4 ,to make assurance doubly sure it is desirable to impregnate the effigy1 so to say1 with the personal influence of the man by passing it clandestinely beforehand over him or hiding it1 unbeknown to him1 in his clothes or under his bed4 ,if you do that1 he is quite sure to die sooner or later4#bjh ,naturally these nefarious practices are no new thing in the ,chinese empire4 ,there is a passage in the ,chinese ,book of ,rewards and ,penalties which illustrates their prevalence in days gone by4 ,there1 under the rubric 8,to hide an effigy of a man for the purpose of giving him the nightmare10 we read as follows3 8,this means hiding the carved wooden effigy of a man somewhere with intent to give him the nightmare4 ,kong-sun-tcho having died suddenly some time after he had succeeded to the post of treasurer1 he appeared in a dream to the governor of his district and said unto him3 #8,i have been the victim of an odious crime1 and ,i am come1 my lord1 to pray you to avenge me4 ,my time to die had not yet come2 but my servants gave me the nightmare1 and ,i was choked in my sleep4 ,if you will send secretly some dauntless soldiers1 not one of the varlets will escape you4 ,under the seventh tile of the roof of my house will be found my image carved of wood4 ,fetch it and punish the criminals4' ,next day the governor of the district had all the servants arrested1 and sure enough1 after some search1 they found under the aforesaid tile the figure of a man in wood1 a foot high1 and bristling all over with nails4 ,bit by bit the wood changed into flesh and uttered inarticulate cries when it was struck4 ,the governor of the district immediately reported to the prefect of the department1 who condemned several of the servants to suffer the extreme rigour of the law40#bji p#fb ,sidenote3 ,magical images in ,australia4 ,when some of the aborigines of ,victoria desired to destroy an enemy1 they would occasionally retire to a lonely spot1 and drawing on the ground a rude likeness of the victim would sit round it and devote him to destruction with cabalistic ceremonies4 ,so dreaded was this incantation that men and women1 who learned that it had been directed against them1 have been known to pine away and die of fright4#baj ,on the ,bloomfield ,river in ,queensland the natives think they can doom a man by making a rough wooden effigy of him and burying it in the ground1 or by painting his likeness on a bull-roarer2 and they believe that persons whose portraits are carved on a tree at ,cape ,bedford will waste away4#baa ,when the wife of a ,central ,australian native has eloped from him and he cannot recover her1 the disconsolate husband repairs with some sympathising friends to a secluded spot1 where a man skilled in magic draws on the ground a rough figure supposed to represent the woman lying on her back4 ,beside the figure is laid a piece of green bark1 which stands for her spirit or soul1 and at it the men throw miniature spears which have been made for the purpose and charmed by singing over them4 ,this barken effigy of the woman's spirit1 with the little spears sticking in it1 is then thrown as far as possible in the direction which she is supposed to have taken4 ,during the whole of the operation the men chant in a low voice1 the burden of their song being an invitation to the magic influence to go out and enter her body and dry up all her fat4 ,sooner or later--often a good deal later--her fat does dry up1 she dies1 and her spirit is seen in the sky in the form of a shooting star4#bab ,sidenote3 ,magical images in ,burma1 and ,africa4 ,in ,burma a rejected lover sometimes resorts to a sorcerer and engages him to make a small image of the scornful fair one1 containing a piece of her clothes1 or of something which she has been in the habit of wearing4 ,certain charms or medicines also enter into the composition of the doll1 which is then hung up or thrown into the water4 ,as a p#fc consequence the girl is supposed to go mad4#bac ,in this last example1 as in the first of the ,malay charms noticed above1 homoeopathic or imitative magic is blent with contagious magic in the strict sense of the word1 since the likeness of the victim contains something which has been in contact with her person4 ,a ,matabele who wishes to avenge himself on an enemy makes a clay figure of him and pierces it with a needle2 next time the man thus represented happens to engage in a fight he will be speared1 just as his effigy was stabbed4#bad ,the ,ovambo of ,south-western ,africa believe that some people have the power of bewitching an absent person by gazing into a vessel full of water till his image appears to them in the water2 then they spit at the image and curse the man1 and that seals his fate4#bae ,sidenote3 ,magical images in ancient ,india4 ,the ancient books of the ,hindoos testify to the use of similar enchantments among their remote ancestors4 ,to destroy his foe a man would fashion a figure of him in clay and transfix it with an arrow which had been barbed with a thorn and winged with an owl's feathers4 ,or he would mould the figure of wax and melt it in a fire4 ,sometimes effigies of the soldiers1 horses1 elephants1 and chariots of a hostile army were modelled in dough1 and then pulled in pieces4#baf ,again1 to destroy an enemy the magician might kill a red-headed lizard with the words1 8,i am killing ,so-and-so10 smear it with blood1 wrap it in a black cloth1 and having pronounced an incantation burn it4#bag ,another way was to grind up mustard into meal1 with which a figure was made of the person who was to be overcome or destroyed4 ,then having muttered certain spells to give efficacy to the rite1 the enchanter chopped up the image1 anointed it with melted butter1 curds1 or some such thing1 and finally burnt it in a sacred pot4#bah ,in the so-called 8sanguinary chapter0 of the ,calica ,puran there occurs the following passage3 8,on p#fd the autumnal ,maha-,navami1 or when the month is in the lunar mansion ,scanda1 or ,bishc1 let a figure be made1 either of barley-meal or earth1 representing the person with whom the sacrificer is at variance1 and the head of the figure be struck off2 after the usual texts have been used1 the following text is to be used in invoking an axe on the occasion3 #8,effuse1 effuse blood2 be terrific1 be terrific2 seize1 destroy1 for the love of ,ambica1 the head of this enemy4'0#bai ,sidenote3 ,magical images in modern ,india4 ,in modern ,india the practices described in these old books are still carried on with mere variations of detail4 ,the magician compounds the fatal image of earth taken from sixty-four filthy places1 and mixed up with clippings of hair1 parings of nails1 bits of leather1 and so on4 ,upon the breast of the image he writes the name of his enemy2 then he pierces it through and through with an awl1 or maims it in various ways1 hoping thus to maim or kill the object of his vengeance4#bbj ,among the ,nambutiris of ,malabar a figure representing the enemy to be destroyed is drawn on a small sheet of metal1 gold by preference1 on which some mystic diagrams are also inscribed4 ,the sorcerer then declares that the bodily injury or death of the person shall take place at a certain time4 ,after that he wraps up the little sheet in another sheet or leaf of metal 7gold if possible71 and buries it in a place where the victim is expected to pass4 ,sometimes instead of a small sheet of metal he buries a live frog or lizard enclosed in a coco-nut shell1 after sticking nails into its eyes and stomach4 ,at the same moment that the animal dies the person expires also4#bba ,among the ,mohammedans of ,northern ,india the proceeding is as follows4 ,a doll is made of earth taken from a grave or from a place where bodies are cremated1 and some sentences of the ,coran are read backwards over twenty-one small wooden pegs4 ,these pegs the operator next strikes into various parts of the body of the image1 which is afterwards shrouded like a corpse1 carried to a graveyard1 and buried in the name of the enemy whom it is intended to injure4 ,the man1 it is p#fe believed1 will die without fail after the ceremony4#bbb ,a slightly different form of the charm is observed by the ,bm-,margi1 a very degraded sect of ,hindoos in the ,north-,west ,provinces4 ,to kill an enemy they make an image of flour or earth1 and stick razors into the breast1 navel1 and throat1 while pegs are thrust into the eyes1 hands1 and feet4 ,as if this were not enough1 they next construct an image of ,bhairava or ,durga holding a three-pronged fork in her hand2 this they place so close to the effigy of the person to whom mischief is meant that the fork penetrates its breast4#bbc ,to injure a person a ,singhalese sorcerer will procure a lock of his intended victim's hair1 a paring of his nails1 or a thread of his garment4 ,then he fashions an image of him and thrusts nails made of five metals into the joints4 ,all these he buries where the unfortunate man is likely to pass4 ,no sooner has he done so than the victim falls ill with swelling or stiffness of joints1 or burning sensations in the body1 or disfigurements of the mouth1 legs1 and arms4#bbd ,sidenote3 ,magical images among the ,arabs of ,north ,africa4 ,similar enchantments are wrought by the ,moslem peoples of ,north ,africa4 ,thus an ,arabic treatise on magic directs that if you wish to deprive a man of the use of his limbs you should make a waxen image of him1 and engrave his name and his mother's name on it with a knife of which the handle must be made of the same wax2 then smite the limb of the image which answers to the particular limb of the man which you desire to disable2 at the same moment the limb of flesh and blood will be paralysed4#bbe ,the following is another extract from the same treatise3 8,to injure the eyes of an enemy1 take a taper and fashion it into the likeness of him whom you would harm4 ,write on it the seven signs1 along with the name of your enemy and the name of his mother and gouge out the two eyes of the figure with two points4 ,then put it in a pot with p#ff quicklime on which you must throw a little chrib el h'amm1 and bury the whole near the fire4 ,the fire will make your victim to shriek and will hurt his eyes so that he will see nothing1 and that the pain will cause him to utter cries of distress4 ,but do not prolong the operation more than seven days1 for he would die and you would have to answer for it at the day of the last judgment4 ,if you wish to heal him1 withdraw the figure and throw it into water4 ,he will recover1 with ,god's leave40#bbf ,sidenote3 ,magical images in ancient ,egypt and ,babylon4 ,nowhere1 perhaps1 were the magic arts more carefully cultivated1 nowhere did they enjoy greater esteem or exercise a deeper influence on the national life than in the land of the ,pharaohs4 ,little wonder1 therefore1 that the practice of enchantment by means of images was familiar to the wizards of ,egypt4 ,a drop of a man's blood1 some clippings of his hair or parings of his nails1 a rag of the garment which he had worn1 sufficed to give a sorcerer complete power over him4 ,these relics of his person the magician kneaded into a lump of wax1 which he moulded into the likeness and dressed after the fashion of his intended victim1 who was then at the mercy of his tormentor4 ,if the image was exposed to the fire1 the person whom it represented straightway fell into a burning fever2 if it were stabbed with a knife1 he felt the pain of the wound4#bbg ,thus1 for instance1 a certain superintendent of the king's cattle was once prosecuted in an ,egyptian court of law for having made figures of men and women in wax1 thereby causing paralysis of their limbs and other grievous bodily harm4 ,he had somehow obtained a book of magic which contained the spells and directions how to act in reciting them4 ,armed with this powerful instrument the rogue had shut himself up in a secret chamber1 and there proceeded to cast spells over the people of his town4#bbh ,in ancient ,babylonia also it was p#fg a common practice to make an image of clay1 pitch1 honey1 fat1 or other soft material in the likeness of an enemy1 and to injure or kill him by burning1 burying1 or otherwise ill-treating it4 ,thus in a hymn to the fire-god ,nusku we read3 8,those who have made images of me1 reproducing my features1 ,who have taken away my breath1 torn my hairs1 ,who have rent my clothes1 have hindered my feet from treading the dust1 ,may the fire-god1 the strong one1 break their charm40#bbi ,sidenote3 ,magical images in ,babylon and ,egypt for the discomfiture of demons ,but both in ,babylon and in ,egypt this ancient tool of superstition1 so baneful in the hands of the mischievous and malignant1 was also pressed into the service of religion and turned to glorious account for the confusion and overthrow of demons4 ,in a ,babylonian incantation we meet with a long list of evil spirits whose effigies were burnt by the magician in the hope that1 as their images melted in the fire1 so the fiends themselves might melt away and disappear4#bcj ,every night when the sun-god ,ra sank down to his home in the glowing west he was assailed by hosts of demons under the leadership of the arch-fiend ,apepi4 ,all night long he fought them1 and sometimes by day the powers of darkness sent up clouds even into the blue ,egyptian sky to obscure his light and weaken his power4 ,to aid the sun-god in this daily struggle1 a ceremony was daily performed in his temple at ,thebes4 ,a figure of his foe ,apepi1 represented as a crocodile with a hideous face or a serpent with many coils1 was made of wax1 and on it the demon's name was written in green ink4 ,wrapt in a papyrus case1 on which another likeness of ,apepi had been drawn in green ink1 the figure was then tied up with black hair1 spat upon1 hacked with a stone knife1 and cast on the ground4 ,there the priest trod on it with his left foot again and again1 and then burned it in a fire made of a certain plant or grass4 ,when ,apepi himself had thus been effectually disposed of1 waxen effigies of each of his principal demons1 and of their fathers1 mothers1 and children1 were p#fh made and burnt in the same way4 ,the service1 accompanied by the recitation of certain prescribed spells1 was repeated not merely morning1 noon1 and night1 but whenever a storm was raging1 or heavy rain had set in1 or black clouds were stealing across the sky to hide the sun's bright disc4 ,the fiends of darkness1 clouds1 and rain felt the injuries inflicted on their images as if they had been done to themselves2 they passed away1 at least for a time1 and the beneficent sun-god shone out triumphant once more4#bca ,sidenote3 ,magical images in ,scotland4 ,from the azure sky1 the stately fanes1 and the solemn ritual of ancient ,egypt we have to travel far in space and time to the misty mountains and the humble cottages of the ,scottish ,highlands of to-day2 but at our journey's end we shall find our ignorant countrymen seeking to attain the same end by the same means and1 unhappily1 with the same malignity as the ,egyptian of old4 ,to kill a person whom he hates1 a modern ,highlander will still make a rude clay image of him1 called a corp chre or corp chreadh 78clay body071 stick it full of pins1 nails1 and broken bits of glass1 and then place it in a running stream with its head to the current4 ,as every pin is thrust into the figure an incantation is uttered1 and the person represented feels a pain in the corresponding part of his body4 ,if the intention is to make him die a lingering death1 the operator is careful to stick no pins into the region of the heart1 whereas he thrusts them into that region deliberately if he desires to rid himself of his enemy at once4 ,and as the clay puppet crumbles away in the running water1 so the victim's body is believed to waste away and turn to clay4 ,in ,islay the spell spoken over the corp chre1 when it is ready to receive the pins1 is as follows3 8,from behind you are like a ram with an old fleece40 ,and as the pins are being thrust in1 a long incantation is pronounced1 beginning 8,as you waste away1 may she waste away2 as this wounds you1 may it wound her40 ,sometimes1 we are told1 the effigy is set before a blazing fire on a door which has been taken off its hinges2 there it is toasted and p#fi turned to make the human victim writhe in agony4 ,the corp chre is reported to have been employed of late years in the counties of ,inverness1 ,ross1 and ,sutherland4 ,a specimen from ,inverness-shire may be seen in the ,pitt-,rivers ,museum at ,oxford4#bcb ,it is remarkable1 however1 that in the ,highlands this form of magic has no power over a man who has lost any of his members4 ,for example1 though ,ross-shire witches made a clay figure of 8,donald of the ,ear10 they could not destroy him1 because he had lost an ear in battle4#bcc ,a similar form of witchcraft1 known as 8burying the sheaf10 seems still to linger in ,ireland among the dwellers in the ,bog of ,ardee4 ,the person who works the charm goes first to a chapel and says certain prayers with his back to the altar2 then he takes a sheaf of wheat1 which he fastens into the likeness of a human body1 sticking pins in the joints of the stems and1 according to one account1 shaping a heart of plaited straw4 ,this sheaf he buries in the devil's name near the house of his enemy1 who will1 it is supposed1 gradually pine away as the sheaf decays1 dying when it finally decomposes4 ,if the enchanter desires his foe to perish speedily1 he buries the sheaf in wet ground1 where it will soon moulder away2 but if on the other hand his wish is that his victim should linger in pain1 he chooses a dry spot1 where decomposition will be slow4#bcd ,however1 in ,scotland1 as in ,babylon and ,egypt1 the destruction of an image has also been employed for the discomfiture of fiends4 ,when ,shetland fishermen wish to disenchant their boat1 they p#gj row it out to sea before sunrise1 and as the day is dawning they burn a waxen figure in the boat1 while the skipper exclaims1 8,go hence1 ,satan40#bce ,sidenote3 ,magical images to procure offspring in ,america and ,africa4 ,if homoeopathic or imitative magic1 working by means of images1 has commonly been practised for the spiteful purpose of putting obnoxious people out of the world1 it has also1 though far more rarely1 been employed with the benevolent intention of helping others into it4 ,in other words1 it has been used to facilitate childbirth and to procure offspring for barren women4 ,thus among the ,esquimaux of ,bering ,strait a barren woman desirous of having a son will consult a shaman1 who commonly makes1 or causes her husband to make1 a small doll-like image over which he performs certain secret rites1 and the woman is directed to sleep with it under her pillow4#bcf ,amongst the many ceremonies which a ,thompson ,indian girl of ,british ,columbia had formerly to perform at puberty was the following4 ,she had to run four times in the morning1 carrying two small stones which had been obtained from underneath the water4 ,these were put in her bosom2 and as she ran1 they slipped down between her body and her clothes and fell to the ground4 ,while she ran1 she prayed to the ,dawn that when she should be with child she might be delivered as easily as she had been delivered of these stones4#bcg ,similarly among the ,haida ,indians of the ,queen ,charlotte ,islands a pregnant woman would let round stones1 eels1 chips1 or other small objects slip down over her abdomen for the sake of facilitating her delivery4#bch ,among the ,nishinam ,indians of ,california1 when a woman is childless1 her female friends sometimes make out of grass a rude image of a baby and tie it in a small basket after the ,indian fashion4 ,some day1 when the woman is from home1 they lay this grass baby in her hut4 ,on finding it she holds it to her breast1 pretends p#ga to nurse it1 and sings it lullabies4 ,this is done as a charm to make her conceive4#bci ,the ,huichol ,indians of ,mexico believe in a certain ,mother who is the goddess of conception and childbirth1 and lives in a cave near ,santa ,catarina4 ,a woman desirous of offspring deposits in this cave a doll made of cotton cloth to represent the baby on which her heart is set4 ,after a while she goes back to the cave1 puts the doll under her girdle1 and soon afterwards is supposed to be pregnant4#bdj ,with a like intent ,indian women in ,peru used to wrap up stones like babies and leave them at the foot of a large stone1 which they revered for this purpose4#bda ,among the ,makatisses1 a ,caffre tribe of ,south ,africa1 a traveller observed a woman carefully tending a doll made out of a gourd1 adorned with necklaces of glass beads1 and heavily weighted with iron ore4 ,on enquiry he learned that she had been directed by the medicine-man to do this as a means of obtaining a child4#bdb ,among the ,basutos childless wives make rude effigies of clay1 and give them the name of some tutelar deity4 ,they treat these dolls as if they were real children1 and beseech the divinity to whom they have dedicated them to grant them the power of conception4#bdc ,in ,anno1 a district of ,west ,africa1 women may often be seen carrying wooden dolls strapped1 like babies1 on their backs as a cure for sterility4#bdd ,in ,japan1 when a marriage is unfruitful1 the old women of the neighbourhood come to the house and go through a pretence of delivering the wife of a child4 ,the infant is represented by a doll4#bde ,the ,maoris had a household god whose image was in the form of an infant4 ,the image was very carefully made1 generally life-size1 and adorned with the family jewels4 ,barren women nursed it and addressed it in the most endearing terms in order to become mothers4#bdf ,sidenote3 ,magical images to procure offspring in the ,eastern ,archipelago4 ,among the ,battas of ,sumatra a barren woman1 who would become a mother1 will make a wooden image of a p#gb child and hold it in her lap1 believing that this will lead to the fulfilment of her wish4#bdg ,in the ,babar ,archipelago1 when a woman desires to have a child1 she invites a man who is himself the father of a large family to pray on her behalf to ,upulero1 the spirit of the sun4 ,a doll is made of red cotton1 which the woman clasps in her arms as if she would suckle it4 ,then the father of many children takes a fowl and holds it by the legs to the woman's head1 saying1 8,o ,upulero1 make use of the fowl2 let fall1 let descend a child1 ,i beseech you1 ,i entreat you1 let a child fall and descend into my hands and on my lap40 ,then he asks the woman1 8,has the child come80 and she answers1 8,yes1 it is sucking already40 ,after that the man holds the fowl on the husband's head1 and mumbles some form of words4 ,lastly1 the bird is killed and laid1 together with some betel1 on the domestic place of sacrifice4 ,when the ceremony is over1 word goes about in the village that the woman has been brought to bed1 and her friends come and congratulate her4#bdh ,here the pretence that a child has been born is a purely magical rite designed to secure1 by means of imitation or mimicry1 that a child really shall be born2 but an attempt is made to add to the efficacy of the rite by means of prayer and sacrifice4 ,to put it otherwise1 magic is here blent with and reinforced by religion4 ,in ,saibai1 one of the islands in ,torres ,straits1 a similar custom of purely magical character is observed1 without any religious alloy4 ,here1 when a woman is pregnant1 all the other women assemble4 ,the husband's sister makes an image of a male child and places it before the pregnant woman2 afterwards the image is nursed until the birth of the child in order to ensure that the baby shall be a boy4 ,to secure male offspring a woman will also press to her abdomen a fruit resembling the male organ of generation1 which she then passes to another woman who has borne none but boys4 ,this1 it is clear1 is imitative magic in a slightly different form4#bdi ,in the seventh month of a woman's p#gc pregnancy common people in ,java observe a ceremony which is plainly designed to facilitate the real birth by mimicking it4 ,husband and wife repair to a well or to the bank of a neighbouring river4 ,the upper part of the woman's body is bare1 but young banana leaves are fastened under her arms1 a small opening1 or rather fold1 being left in the leaves in front4 ,through this opening or fold in the leaves on his wife's body the husband lets fall from above a weaver's shuttle4 ,an old woman receives the shuttle as it falls1 takes it up in her arms and dandles it as if it were a baby1 saying1 8,oh1 what a dear little child6 ,oh1 what a beautiful little child60 ,then the husband lets an egg slip through the fold1 and when it lies on the ground as an emblem of the afterbirth1 he takes his sword and cuts through the banana leaf at the place of the fold1 obviously as if he were severing the navel-string4#bej ,persons of high rank in ,java observe the ceremony after a fashion in which the real meaning of the rite is somewhat obscured4 ,the pregnant woman is clothed in a long robe1 which her husband1 kneeling before her1 severs with a stroke of his sword from bottom to top4 ,then he throws his sword on the ground and runs away as fast as he can4#bea ,according to another account1 the woman is wrapt round with white thread2 her husband cuts it with his sword1 throws away an oblong white gourd1 dashes a fowl's egg to the ground1 rolls along a young coco-nut on which the figures of a man and woman have been painted1 and so departs in haste4#beb ,among some of the ,dyaks of ,borneo1 when a woman is in hard labour1 a wizard is called in1 who essays to facilitate the delivery in a rational manner by manipulating the body of the sufferer4 ,meantime another wizard outside the room exerts himself to attain the same p#gd end by means which we should regard as wholly irrational4 ,he1 in fact1 pretends to be the expectant mother2 a large stone attached to his stomach by a cloth wrapt round his body represents the child in the womb1 and1 following the directions shouted to him by his colleague on the real scene of operations1 he moves this make-believe baby about on his body in exact imitation of the movements of the real baby till the infant is born4#bec ,sidenote3 ,simulation of birth at adoption1 and after supposed death4 ,the same principle of make-believe1 so dear to children1 has led other peoples to employ a simulation of birth as a form of adoption1 and even as a mode of restoring a supposed dead person to life4 ,if you pretend to give birth to a boy1 or even to a great bearded man who has not a drop of your blood in his veins1 then1 in the eyes of primitive law and philosophy1 that boy or man is really your son to all intents and purposes4 ,thus ,diodorus tells us that when ,zeus persuaded his jealous wife ,hera to adopt ,hercules1 the goddess got into bed1 and clasping the burly hero to her bosom1 pushed him through her robes and let him fall to the ground in imitation of a real birth2 and the historian adds that in his own day the same mode of adopting children was practised by the barbarians4#bed ,at the present time it is said to be still in use in ,bulgaria and among the ,bosnian ,turks4 ,a woman will take a boy whom she intends to adopt and push or pull him through her clothes2 ever afterwards he is regarded as her very son1 and inherits the whole property of his adoptive parents4#bee ,among the ,berawans of ,sarawak1 when a woman desires to adopt a grown-up man or woman1 a great many people assemble and have a feast4 ,the adopting mother1 seated in public on a raised and covered seat1 allows the adopted person to crawl from behind between her legs4 ,as soon as he appears in front he is p#ge stroked with the sweet-scented blossoms of the areca palm1 and tied to the woman4 ,then the adopting mother and the adopted son or daughter1 thus bound together1 waddle to the end of the house and back again in front of all the spectators4 ,the tie established between the two by this graphic imitation of childbirth is very strict2 an offence committed against an adopted child is reckoned more heinous than one committed against a real child4#bef ,in ,central ,africa 8the ,bahima practise adoption2 the male relatives always take charge of a brother's children4 ,when a man dies his brother takes any children of the deceased and places them one by one in his wife's lap4 ,then he binds round her waist the thong used for tying the legs of restive cows during milking1 just as is done after childbirth4 ,the children are then brought up with his own family40#beg ,in ancient ,greece any man who had been supposed erroneously to be dead1 and for whom in his absence funeral rites had been performed1 was treated as dead to society till he had gone through the form of being born again4 ,he was passed through a woman's lap1 then washed1 dressed in swaddling-clothes1 and put out to nurse4 ,not until this ceremony had been punctually performed might he mix freely with living folk4#beh ,in ancient ,india1 under similar circumstances1 the supposed dead man had to pass the first night after his return in a tub filled with a mixture of fat and water2 there he sat with doubled-up fists and without uttering a syllable1 like a child in the womb1 while over him were performed all the sacraments that were wont to be celebrated over a pregnant woman4 ,next morning he got out of the tub and went through once more all the other sacraments he had formerly partaken of from his youth up2 in particular1 he married a wife or espoused his old one over again with due solemnity4#bei ,sidenote3 ,simulation of birth among the ,akikuyu4 ,amongst the ,akikuyu of ,british ,east ,africa every member of the tribe1 whether male or female1 has to go p#gf through a pretence of being born again4 ,the age at which the ceremony is performed varies with the ability of the father to provide the goat or sheep which is required for the due observance of the rite2 but it seems that the new birth generally takes place when a child is about ten years old or younger4 ,if the child's father or mother is dead1 a man or woman acts as proxy on the occasion1 and in such a case the woman is thenceforth regarded by the child as its own mother4 ,a goat or sheep is killed in the afternoon and the stomach and intestines are reserved4 ,the ceremony takes place at evening in a hut2 none but women are allowed to be present4 ,a circular piece of the goat-skin or sheep-skin is passed over one shoulder and under the other arm of the child who is to be born again2 and the animal's stomach is similarly passed over the child's other shoulder and under its other arm4 ,the mother1 or the woman who acts as mother1 sits on a hide on the floor with the child between her knees4 ,the sheep's or goat's gut is passed round her and brought in front of the child4 ,she groans as if in labour1 another woman cuts the gut as if it were the navel-string1 and the child imitates the cry of a new-born infant4 ,until a lad has thus been born again in mimicry1 he may not assist at the disposal of his father's body after death1 nor help to carry him out into the wilds to breathe his last4 ,formerly the ceremony of the new birth was combined with the ceremony of circumcision2 but the two are now kept separate4#bfj ,in origin we may suppose that this curious pretence of being born again regularly formed part of the initiatory rites through which every ,kikuyu lad and every ,kikuyu girl had to pass before he or she was recognised as a full-grown member of the tribe2#bfa for in many parts of the world a simulation of death and resurrection has been enacted by candidates on such occasions as well as on admission to the membership of certain secret societies4#bfb ,the intention of the mock birth p#gg or mock resurrection is not clear2 but we may conjecture that it is designed1 on the principles of homoeopathic or imitative magic1 either to impart to the candidate the powers of a ghost or to enable him to be reborn again into the world whenever he shall have died in good earnest4 ,sidenote3 ,magical images to procure love4 ,magical images have often been employed for the amiable purpose of winning love4 ,thus to shoot an arrow into the heart of a clay image was an ancient ,hindoo mode of securing a woman's affection2 only the bow-string must be of hemp1 the shaft of the arrow must be of black ala wood1 its plume an owl's feather1 and its barb a thorn4#bfc ,no doubt the wound inflicted on the heart of the clay image was supposed to make a corresponding impression on the woman's heart4 ,among the ,chippeway ,indians there used to be few young men or women who had not little images of the persons whose love they wished to win4 ,they pricked the hearts of the images and inserted magical powders in the punctures1 while they addressed the effigies by the names of the persons whom they represented1 bidding them requite their affection4#bfd ,ancient witches and wizards melted wax in the fire in order to make the hearts of their sweethearts to melt of love4#bfe ,and as the wound of love may be inflicted by an image1 so by an image it may be healed4 ,how that can be done is told by ,heine in a poem based on the experience of one of his own schoolfellows4 ,it is called ,the ,pilgrimage to ,kevlaar1 and describes how sick people offer waxen models of their ailing members to the ,virgin ,mary at ,kevlaar in order that she may heal them of their infirmities4 ,in the poem a lover1 wasting away for love and sorrow at the death of his sweetheart1 offers to the ,virgin the waxen model of a heart with a prayer that she would heal his heart-ache4#bff ,such customs1 still commonly p#gh observed in some parts of ,catholic ,europe1 are interesting because they shew how in later times magic comes to be incorporated with religion4 ,the moulding of wax images of ailing members is in its origin purely magical3 the prayer to the ,virgin or to a saint is purely religious3 the combination of the two is a crude1 if pathetic1 attempt to turn both magic and religion to account for the benefit of the sufferer4 ,sidenote3 ,magical images to maintain domestic harmony4 ,the natives of ,new ,caledonia make use of effigies to maintain or restore harmony between husband and wife4 ,two spindle-shaped bundles1 one representing the man and the other the woman1 are tied firmly together to symbolise and ensure the amity of the couple4 ,they are made up of various plants1 together with some threads from the woman's girdle and a piece of the man's apron2 a bone needle forms the axis of each4 ,the talisman is meant to render the union of the spouses indissoluble1 and is carefully treasured by them both4 ,if1 nevertheless1 a domestic jar should unfortunately take place1 the husband repairs to the family burying-ground with the precious packet4 ,there he lights a fire with a wood of a particular kind1 fumigates the talisman1 sprinkles it with water from a prescribed source1 waves it round his head1 and then stirring the needle in the bundle which represents himself he says1 8,i change the heart of this woman1 that she may love me40 ,if the wife still remains obdurate1 he ties a sugar-cane to the bundle1 and presents it to her through a third person4 ,if she eats of the sugar-cane1 she feels her love for her husband revive4 ,on her side she has the right to operate in like manner on the bundle which represents herself1 always provided that she does not go to the burying-ground1 which is strictly forbidden to women4#bfg ,sidenote3 ,homoeopathic magic in medicine4 ,another beneficent use of homoeopathic magic is to heal or prevent sickness4 ,in ancient ,greece1 when a man died of dropsy1 his children were made to sit with their feet in water until the body was burned4 ,this was supposed to prevent the disease from attacking them4#bfh ,similarly1 on p#gi the principle of water to water1 among the natives of the hills near ,rajamahall in ,india1 the body of a person who has died of dropsy is thrown into a river2 they think that if the corpse were buried1 the disorder would return and carry off other people4#bfi ,sidenote3 ,homoeopathic treatment of jaundice ,homoeopathic treatment of ,st4 ,anthony's fire4 ,homoeopathic virtue of crossbills4 ,the ancient ,hindoos performed an elaborate ceremony1 based on homoeopathetic magic1 for the cure of jaundice4 ,its main drift was to banish the yellow colour to yellow creatures and yellow things1 such as the sun1 to which it properly belongs1 and to procure for the patient a healthy red colour from a living1 vigorous source1 namely a red bull4 ,with this intention1 a priest recited the following spell3 8,up to the sun shall go thy heart-ache and thy jaundice3 in the colour of the red bull do we envelop thee6 ,we envelop thee in red tints1 unto long life4 ,may this person go unscathed and be free of yellow colour6 ,the cows whose divinity is ,rohini1 they who1 moreover1 are themselves red 7rohinih7--in their every form and every strength we do envelop thee4 ,into the parrots1 into the thrush1 do we put thy jaundice1 and1 furthermore1 into the yellow wagtail do we put thy jaundice40 ,while he uttered these words1 the priest1 in order to infuse the rosy hue of health into the sallow patient1 gave him water to sip which was mixed with the hair of a red bull2 he poured water over the animal's back and made the sick man drink it2 he seated him on the skin of a red bull and tied a piece of the skin to him4 ,then in order to improve his colour by thoroughly eradicating the yellow taint1 he proceeded thus4 ,he first daubed him from head to foot with a yellow porridge made of turmeric or curcuma 7a yellow plant71 set him on a bed1 tied three yellow birds1 to wit a parrot1 a thrush1 and a yellow wagtail1 by means of a yellow string to the foot of the bed2 then pouring water over the patient1 he washed off the yellow porridge1 and with it no doubt the jaundice1 from him to the birds4 ,after that1 by way of giving a final bloom to his complexion1 he took some hairs of a red bull1 wrapt them in gold leaf1 and glued them to the patient's skin4#bgj ,the p#hj ancients held that if a person suffering from jaundice looked sharply at a stone-curlew1 and the bird looked steadily at him1 he was cured of the disease4 8,such is the nature10 says ,plutarch1 8and such the temperament of the creature that it draws out and receives the malady which issues1 like a stream1 through the eyesight40#bga ,so well recognised among bird-fanciers was this valuable property of the stone-curlew that when they had one of these birds for sale they kept it carefully covered1 lest a jaundiced person should look at it and be cured for nothing4#bgb ,the virtue of the bird lay not in its colour but in its large golden eye1 which1 if it do not pass for a tuft of yellow lichen1 is the first thing that strikes the searcher1 as the bird cowers1 to escape observation1 on the sandy1 flint-strewn surface of the ground which it loves to haunt1 and with which its drab plumage blends so well that only a practised eye can easily detect it4#bgc ,thus the yellow eye of the bird drew out the yellow jaundice4 ,pliny tells of another1 or perhaps the same1 bird1 to which the ,greeks gave their name for jaundice1 because if a jaundiced man saw it1 the disease left him and slew the bird4#bgd ,he mentions also a stone which was supposed to cure jaundice because its hue resembled that of a jaundiced skin4#bge ,in modern ,greece jaundice goes by the name of the ,golden ,disease1 and very naturally it can be healed by gold4 ,to effect a perfect cure all that you have to do is this4 ,take a piece of gold 7best of all an ,english sovereign1 since ,english gold is the purest7 and put it in a measure of wine4 ,expose the wine with the gold to the stars for three nights2 then drink three glasses of it daily till it is used up4 ,by that time the jaundice will be quite washed out of your system4 ,the cure is1 in the strictest sense of the word1 a sovereign one4#bgf p#ha ,a ,wend cure for jaundice1 like the modern ,greek one1 is to drink a glass of water in which a gold coin has been left overnight4#bgg ,a remedy based on the principle of contraries is to look steadily at pitch or other black substances4#bgh ,in ,south ,russia a ,jewish remedy for jaundice is to wear golden bracelets4#bgi ,here the great homoeopathic principle is clearly the same as in the preceding cases1 though its application is different4 ,in ,germany yellow turnips1 gold coins1 gold rings1 saffron1 and other yellow things are still esteemed remedies for jaundice1 just as a stick of red sealing-wax carried on the person cures the red eruption popularly known as ,st4 ,anthony's fire1 or the blood-stone with its blood-red spots allays bleeding4#bhj ,another popular remedy in ,germany for the red ,st4 ,anthony's fire and also for bleeding is supplied by the common crossbills4 ,in this bird 8after the first moult the difference between the sexes is shewn by the hens inclining to yellowish-green1 while the cocks become diversified by orange-yellow and red1 their plumage finally deepening into a rich crimson-red1 varied in places by a flame-colour40#bha ,the smallest reflection may convince us that these gorgeous hues must be endowed with very valuable medical properties4 ,accordingly in some parts of ,bavaria1 ,saxony1 and ,bohemia people keep crossbills in cages in order that the red birds may draw the red ,st4 ,antony's fire and the inflammation of fever to themselves and so relieve the human patient4 ,often in a peasant's cottage you may see the red bird in its cage hanging beside a sick-bed and drawing to itself the hectic flush from the cheeks of the hot and restless patient1 who lies tossing under the blankets4 ,and the dried body of a crossbill has only to be placed on a wound to stop the bleeding at once4 ,it is not the colour only of the feathers which produces this salutary effect2 the peculiar p#hb shape of the bill1 which gives the bird its ,english and ,german name1 is a contributory cause4 ,for the horny sheaths of the bill cross each other obliquely1 and this formation undoubtedly enables the bird to draw diseases to itself more readily than a beak of the common shape could possibly do4 ,curious observers have even remarked that when the upper bill crosses the lower to the right1 the bird will attract the diseases of men1 whereas if the upper bill crosses the lower to the left1 it will attract the diseases of women4 ,but ,i cannot vouch for the accuracy of this particular observation4 ,however that may be1 certain it is that no fire will break out in a house where a crossbill is kept in a cage1 neither will lightning strike the dwelling2 and this immunity can only be ascribed to the protective colouring of the bird1 the red hue of its plumage serving to ward off the red lightning and to nip a red conflagration in the bud4 ,however1 the poor bird seldom lives to old age2 nor could this reasonably be expected of a creature which has to endure so much vicarious suffering4 ,it generally falls a victim to one or other of the maladies of which it has relieved our ailing humanity4 ,the causes which have given the crossbill its remarkable colour and the peculiar shape of its bill have escaped many naturalists1 but they are familiar to children in ,germany4 ,the truth is that when ,jesus ,christ hung on the cross a flight of crossbills fluttered round him and tugged with their bills at the nails in his hands and feet to draw them out1 till their feathers1 which were grey before1 were all bedabbled with blood1 and their beaks1 which had been straight1 were twisted awry4 ,so red have been their feathers and twisted their beaks from that day to this4#bhb ,another cure prescribed in ,germany for ,st4 ,anthony's fire is to rub the patient with ashes from a house that has been burned down2#bhc for it is easy to see that as the fire died out in that house1 so ,st4 ,anthony's fire will die out in that man4 ,sidenote3 ,the shrew-mouse and the shrew-ash4 ,homoeopathic prescriptions to make the hair grow4 ,a curious application of homoeopathic magic to the p#hc cure of disease is founded on the old ,english superstition that if a shrew-mouse runs over a beast1 be it horse1 cow1 or sheep1 the animal suffers cruelly and may lose the use of its limb4 ,against this accident the farmer used to keep a shrew-ash at hand as a remedy4 ,a shrew-ash was prepared thus4 ,a deep hole was bored in the tree1 and a shrew-mouse was thrust in alive and plugged in1 probably with some incantations which have been forgotten4#bhd ,an ancient ,indian cure for a scanty crop of hair was to pour a solution of certain plants over the head of the patient2 this had to be done by a doctor who was dressed in black and had eaten black food1 and the ceremony must be performed in the early morning1 while the stars were fading in the sky1 and before the black crows had risen cawing from their nests4#bhe ,the exact virtue of these plants has escaped our knowledge1 but we can hardly doubt that they were dark and hairy2 while the black clothes of the doctor1 his black food1 and the swarthy hue of the crows unquestionably combined to produce a crop of black hair on the patient's head4 ,a more disagreeable means of attaining the same end is adopted by some of the tribes of ,central ,australia4 ,to promote the growth of a boy's hair a man with flowing locks bites the youth's scalp as hard as he can1 being urged thereto by his friends1 who sit round watching him at his task1 while the sufferer howls aloud with pain4#bhf ,clearly1 on the principle of capillary attraction1 if ,i may say so1 he thus imparts of his own mature abundance to the scarcity of his youthful friend4 ,sidenote3 ,various homoeopathic remedies4 ,one of the great merits of homoeopathic magic is that it enables the cure to be performed on the person of the doctor instead of on that of his victim1 who is thus relieved of all trouble and inconvenience1 while he sees his medical man writhe in anguish before him4 ,for example1 the peasants of p#hd ,perche1 in ,france1 labour under the impression that a prolonged fit of vomiting is brought about by the patient's stomach becoming unhooked1 as they call it1 and so falling down4 ,accordingly1 a practitioner is called in to restore the organ to its proper place4 ,after hearing the symptoms he at once throws himself into the most horrible contortions1 for the purpose of unhooking his own stomach4 ,having succeeded in the effort1 he next hooks it up again in another series of contortions and grimaces1 while the patient experiences a corresponding relief4 ,fee five francs4#bhg ,in like manner a ,dyak medicine-man1 who has been fetched in a case of illness1 will lie down and pretend to be dead4 ,he is accordingly treated like a corpse1 is bound up in mats1 taken out of the house1 and deposited on the ground4 ,after about an hour the other medicine-men loose the pretended dead man and bring him to life2 and as he recovers1 the sick person is supposed to recover too4#bhh ,a cure for a tumour1 based on the principle of homoeopathic magic1 is prescribed by ,marcellus of ,bordeaux1 court physician to ,theodosius the ,first1 in his curious work on medicine4 ,it is as follows4 ,take a root of vervain1 cut it across1 and hang one end of it round the patient's neck1 and the other in the smoke of the fire4 ,as the vervain dries up in the smoke1 so the tumour will also dry up and disappear4 ,if the patient should afterwards prove ungrateful to the good physician1 the man of skill can avenge himself very easily by throwing the vervain into water2 for as the root absorbs the moisture once more1 the tumour will return4#bhi ,the same sapient writer recommends you1 if you are troubled with pimples1 to watch for a falling star1 and then instantly1 while the star is still shooting from the sky1 to wipe the pimples with a cloth or anything that comes to hand4 ,just as the star falls from the sky1 so the pimples will fall from your body2 only you must be very careful not to wipe them with your bare hand1 or the pimples will be transferred to it4#bij p#he ,sidenote3 ,sympathetic magic to ensure the food supply4 ,further1 homoeopathic and in general sympathetic magic plays a great part in the measures taken by the rude hunter or fisherman to secure an abundant supply of food4 ,on the principle that like produces like1 many things are done by him and his friends in deliberate imitation of the result which he seeks to attain2 and1 on the other hand1 many things are scrupulously avoided because they bear some more or less fanciful resemblance to others which would really be disastrous4 ,sidenote3 ,systematic use of sympathetic magic in ,central ,australia4 ,nowhere is the theory of sympathetic magic more systematically carried into practice for the maintenance of the food supply than in the barren regions of ,central ,australia4 ,here the tribes are divided into a number of totem clans1 each of which is charged with the duty of propagating and multiplying their totem for the good of the community by means of magical ceremonies and incantations4 ,the great majority of the totems are edible animals and plants1 and the general result supposed to be accomplished by these magical totemic ceremonies or intichiuma1 as the ,arunta call them1 is that of supplying the tribe with food and other necessaries4 ,often the rites consist of an imitation of the effect which the people desire to produce2 in other words1 their magic is of the homoeopathic or imitative sort4 ,sidenote3 ,intichiuma1 or magical ceremonies for the increase of the totemic animals and plants in ,central ,australia4 ,witchetty grub ceremony4 ,emu ceremony4 ,hakea flower ceremony4 ,kangaroo ceremony4 ,grass seed ceremony4 ,thus among the ,arunta the men of the witchetty grub totem perform a series of elaborate ceremonies for multiplying the grub which the other members of the tribe use as food4 ,one of the ceremonies is a pantomime representing the fully-developed insect in the act of emerging from the chrysalis4 ,a long narrow structure of branches is set up to imitate the chrysalis case of the grub4 ,in this structure a number of men1 who have the grub for their totem1 sit and sing of the creature in its various stages4 ,then they shuffle out of it in a squatting posture1 and as they do so they sing of the insect emerging from the chrysalis4 ,this is supposed to multiply the numbers of the grubs4#bia ,again1 in order to multiply emus1 which are an important article of food1 the men of the emu totem in the ,arunta tribe proceed as follows4 ,they clear a small spot of level ground1 and opening veins in their arms they let the p#hf blood stream out until the surface of the ground1 for a space of about three square yards1 is soaked with it4 ,when the blood has dried and caked1 it forms a hard and fairly impermeable surface1 on which they paint the sacred design of the emu totem1 especially the parts of the bird which they like best to eat1 namely1 the fat and the eggs4 ,round this painting the men sit and sing4 ,afterwards performers1 wearing head-dresses to represent the long neck and small head of the emu1 mimic the appearance of the bird as it stands aimlessly peering about in all directions4#bib ,again1 men of the hakea flower totem in the ,arunta tribe perform a ceremony to make the hakea tree burst into blossom4 ,the scene of the ceremony is a little hollow1 by the side of which grows an ancient hakea tree4 ,in the middle of the hollow is a small worn block of stone1 supposed to represent a mass of hakea flowers4 ,before the ceremony begins1 an old man of the totem carefully sweeps the ground clean1 and then strokes the stone all over with his hands4 ,after that the men sit round the stone and chant invitations to the tree to flower much and to the blossoms to be filled with honey4 ,finally1 at the request of the old leader1 one of the young men opens a vein in his arm and lets the blood flow freely over the stone1 while the rest continue to sing4 ,the flow of blood is supposed to represent the preparation of the favourite drink of the natives1 which is made by steeping the hakea flower in water4 ,as soon as the stone is covered with blood the ceremony is complete4#bic ,again1 the men of the kangaroo totem in the ,arunta tribe perform ceremonies for the multiplication of kangaroos at a certain rocky ledge1 which1 in the opinion of the natives1 is full of the spirits of kangaroos ready to go forth and inhabit kangaroo bodies4 ,a little higher up on the hillside are two blocks of stone1 which represent a male and female kangaroo respectively4 ,at the ceremony these two blocks are rubbed with a stone by two men4 ,then the rocky ledge below is decorated with alternate vertical stripes of red and white1 to indicate the red fur and white bones of the kangaroo4 ,after that a number of young men sit on the ledge1 open veins in p#hg their arms1 and allow the blood to spurtle over the edge of the rock on which they are seated4 ,this pouring out of the blood of the kangaroo men on the rock is thought to drive out the spirits of the kangaroos in all directions1 and so to increase the number of the animals4 ,while it is taking place1 the other men sit below watching the performers and singing songs which refer to the expected increase of kangaroos4#bid ,in the ,kaitish tribe1 when the headman of the grass seed totem wishes to make the grass grow1 he takes two sacred sticks or stones 7churinga7 of the well-known bull-roarer pattern1 smears them with red-ochre1 and decorates them with lines and dots of down to represent grass seed4 ,then he rubs the sticks or stones together so p#hh that the down flies off in all directions4 ,the down is supposed to carry with it some virtue from the sacred stick or stone whereby the grass seed is made to grow4 ,for days afterwards the headman walks about by himself in the bush singing the grass seed and carrying one of the sacred bull-roarers 7churinga7 with him4 ,at night he hides the implement in the bush and returns to camp1 where he may have no intercourse with his wife4 ,for during all this time he is believed to be so full of magic power1 derived from the bull-roarer1 that if he had intercourse with her the grass seed would not grow properly and his body would swell up when he tasted of it4 ,when the seed begins to grow1 he still goes on singing to make it grow more1 but when it is fully grown he brings back the sacred implement to his camp hidden in bark2 and having gathered a store of the seed he leaves it with the men of the other half of the tribe1 saying1 8,you eat the grass seed in plenty1 it is very good and grows in my country40#bie ,sidenote3 ,manna ceremony4 ,a somewhat similar ceremony is performed by men of the manna totem in the ,arunta tribe for the increase of their totem4 ,this manna is a product of the mulga tree 7,acacia aneura71 and resembles the better-known sugar-manna of gum trees4 ,when the men of the totem wish to multiply the manna1 they resort to a great boulder of grey rock1 curiously streaked with black and white seams1 which is thought to represent a mass of manna deposited there long ago by a man of the totem4 ,the same significance is attributed to other smaller stones which rest on the top of the boulder4 ,the headman of the totem begins the ceremony by digging up a sacred bull-roarer 7churinga71 which is buried in the earth at the foot of the boulder4 ,it is supposed to represent a lump of manna and to have lain there ever since the remote alcheringa or dream time1 the farthest past of which these savages have any conception4 ,next the headman climbs to the top of the boulder and rubs it with the bull-roarer1 and after that he takes the smaller stones and with them rubs the same spot on the boulder4 ,meantime the other men1 sitting round about1 chant loudly an invitation to the dust produced by p#hi the rubbing of the stones to go out and generate a plentiful supply of manna on the mulga-trees4 ,finally1 with twigs of the mulga the leader sweeps away the dust which has gathered on the surface of the stone2 his intention is to cause the dust to settle on the mulga-trees and so produce manna4#bif ,sidenote3 ,euro ceremony4 ,cockatoo ceremony4 ,again1 in a rocky gorge of the ,murchison ,range there are numbers of little heaps of rounded1 water-worn stones1 carefully arranged on beds of leaves and hidden away under piles of rougher quartzite blocks4 ,in the opinion of the ,warramunga tribe1 these rounded stones represent euros1 that is1 a species of kangaroo4 ,according to their size they stand for young or old1 male or female euros4 ,any old man of the euro totem who happens to pass the spot may take the stones out1 smear them with red ochre and rub them well4 ,this is supposed to cause the spirits of euros to pass out from the stones and to be born as animals1 thus increasing the food supply4#big ,again1 in the ,warramunga tribe ,messrs4 ,spencer and ,gillen saw and heard a ceremony which was believed to multiply white cockatoos to a wonderful extent4 ,from ten o'clock one evening until after sunrise next morning the headman of the white cockatoo totem held in his hand a rude effigy of the cockatoo and imitated the harsh cry of the bird1 with exasperating monotony1 all night long4 ,when his voice failed him1 his son took up the call and relieved the old man until such time as his father was rested enough to begin again4#bih ,sidenote3 ,homoeopathic or imitative character of these rites4 ,use of human blood in these ceremonies4 ,in this last ceremony the homoeopathic or imitative character of the rite is particularly plain3 the shape of the bird which is to be multiplied is mimicked by an effigy1 its cry is imitated by the human voice4 ,in others of the ceremonies just described the homoeopathic principle works by means of stones1 which resemble in shape the edible animals or plants that the natives desire to increase4 ,we shall see presently that the ,melanesians similarly attribute fertilising virtues to stones of certain shapes4#bii ,meantime it p#ij deserves to be noticed that in some of these ,australian rites for the multiplication of the totemic animals the blood of the men of the totem plays an important part4 ,similarly in a ceremony performed by men of the ,dieri tribe for the multiplication of carpet-snakes and iguanas the performers wound themselves and the blood that drips from their wounds is poured on a sandhill in which a mythical ancestor is believed to be buried and from which carpet-snakes and iguanas are confidently expected to swarm forth4#cjj ,again1 when the headman of the fish totem in the ,wonkgongaru tribe desires to make fish plentiful1 he paints himself all over with red ochre1 and1 taking little pointed bones1 goes into a pool4 ,there he pierces his scrotum and the skin around the navel with the bones1 and sits down in the water4 ,the blood from the wounds1 as it mingles with the water1 is supposed to give rise to fish4#cja ,in all these cases clearly a fertilising virtue is ascribed to human blood4 ,the ascription is interesting and may possibly go some way to explain the widely-spread custom of voluntary wounds and mutilations in religious or magical rites4 ,it may therefore be worth while1 even at the cost of a digression1 to enquire a little more closely into the custom as it is practised by the rude savages of ,australia4#cjb ,sidenote3 ,blood poured into graves4 ,blood given to the sick and aged ,blood used by an avenging party4 ,in the first place1 then1 the ,dieri custom of pouring blood over the supposed remains of the ancestor in his sandhill closely resembles the custom observed by some of the ,australian aborigines at the graves of their relatives4 ,thus among the tribes on the ,river ,darling several men used to stand by the open grave and cut each other's heads with a boomerang1 and then hold their bleeding heads over the grave so that the blood dripped on the corpse at the bottom of it4 ,if the deceased was highly esteemed1 the bleeding was repeated after some earth had been thrown on the corpse4#cjc ,among p#ia the ,arunta it is customary for the women kinsfolk to cut themselves at the grave so that blood flows upon it4#cjd ,again1 at the ,vasse ,river1 in ,western ,australia1 before the body was lowered into the grave1 the natives used to gash their thighs1 and at the flowing of the blood they all said1 8,i have brought blood10 and they stamped the foot forcibly on the ground1 sprinkling the blood around them2 then wiping the wounds with a wisp of leaves1 they threw it1 all bloody1 on the dead man4 ,after that they let the body down into the grave4#cje ,further1 it is a common practice with the ,central ,australians to give human blood to the sick and aged for the purpose of strengthening them2 and in order that the blood may have this effect it need not always be drunk by the infirm person1 it is enough to sprinkle it on his body4 ,for example1 a young man will often open a vein in his arm and let the blood trickle over the body of an older man in order to strengthen his aged friend2 and sometimes the old man will drink a little of the blood4#cjf ,so in illness the blood is sometimes applied outwardly as well as inwardly1 the patient both drinking it and having it rubbed over his body2 sometimes apparently he only drinks it4 ,the blood is drawn from a man or woman who is related to the sufferer either by blood or marriage1 and the notion always is to convey to the sick person some of the strength of the blood-giver4#cjg ,in the ,wiimbaio tribe1 if a man had nearly killed his wife in a paroxysm of rage1 the woman was laid out on the ground1 and the husband's arms being tightly bound above the elbows1 the medicine-man opened the veins in them and allowed the blood to flow on the prostrate body of the victim till the man grew faint4#cjh ,the intention of thus bleeding the man over the woman p#ib was apparently to restore her to life by means of the blood drawn from her assailant4 ,again1 before an avenging party starts to take the life of a distant enemy1 all the men stand up1 open veins in their genital organs with sharp flints or pointed sticks1 and allow the blood to spurtle over each other's thighs4 ,this ceremony is supposed to strengthen the men mutually1 and also to knit them so closely together that treachery henceforth becomes impossible4 ,sometimes for the same purpose blood is drawn from the arm and drunk by the men of the avenging party1 and if one of them refuses thus to pledge himself the others will force his mouth open and pour the blood into it4 ,after that1 even if he wishes to play the traitor and to give the doomed man warning1 he cannot do so2 he is bound by a physical necessity to side with the avengers whose blood he has swallowed4#cji ,sidenote3 ,blood of circumcision and subincision2 uses made of it4 ,anodynes based on the principle of homoeopathic magic4 ,further1 it is worth while to notice some uses made of human blood in connexion with the ceremonies of circumcision and subincision1 which all lads of the ,central ,australian tribes have to undergo before they are recognised as full-grown men4 ,for example1 the blood drawn from them at these operations is caught in a hollow shield and taken to certain kinsmen or kinswomen1 who drink it or have it smeared on their breasts and foreheads4#caj ,the motive of this practice is not mentioned1 but on the analogy of the preceding customs we may conjecture that it is to strengthen the relatives who partake of the blood4 ,this interpretation is confirmed by an analogous use in ,queensland of the blood drawn from a woman at the operation which in the female sex corresponds to subincision in the male2 for that blood1 mixed with another ingredient1 is kept and drunk as a medicine by any sick person who may be in the camp at the time4#caa ,moreover1 it is corroborated by a similar use of the foreskin which has been removed at circumcision2 for among the southern ,arunta this piece of skin is given to the younger brother of the circumcised lad and he swallows p#ic it1 in the belief that it will make him grow strong and tall4#cab ,in the tribe at ,fowler's ,bay1 who practise both circumcision and subincision1 the severed foreskin is swallowed by the operator1#cac perhaps in order to strengthen the lad sympathetically4 ,in some tribes of ,north-,west ,australia it is the lad himself who swallows his own foreskin mixed with kangaroo flesh2 while in other tribes of the same region the severed portion is taken by the relations and deposited under the bark of a large tree4#cad ,the possible significance of this latter treatment of the foreskin will appear presently4 ,among the ,kolkodoons of ,cloniny1 in ,northern ,queensland1 the foreskin is strung on twine made of human hair1 and is then tied round the mother's neck 8to keep off the devil40#cae ,in the ,warramunga tribe the old men draw blood from their own subincised urethras in presence of the lads who a few days before have undergone the operation of subincision4 ,the object of this custom1 we are told1 is to promote the healing of the young men's wounds and to strengthen them generally4#caf ,it does not appear that the blood of the old men is drunk by or smeared upon the youths2 seemingly it is supposed to benefit them sympathetically without direct contact4 ,a similar action of blood at a distance may partly explain a very singular custom observed by the ,arunta women at the moment when a lad is being subincised4 ,the operation is performed at a distance from1 but within hearing of1 the women's camp4 ,when the boy is seized in order to be operated on1 the men of the p#id party raise a loud shout of 8,pirr-rr40 ,at that sound the women immediately assemble in their camp1 and the boy's mother cuts gashes across the stomach and shoulders of the boy's sisters1 her own elder sisters1 an old woman who furnished the boy with a sacred fire at circumcision1 and all the women whose daughters he would be allowed to marry2 and while she cuts she imitates the sound made by the men who are subincising her son4 ,these cuts generally leave behind them a definite series of scars2 they have a name of their own 7urpma71 and are often represented by definite lines on the bull-roarers4#cag ,what the exact meaning of this extraordinary ceremony may be1 ,i cannot say2 but perhaps one of its supposed effects may be to relieve the boy's pain by transferring it to his women-kind4 ,in like manner1 when the ,warramunga men are fighting each other with blazing torches1 the women burn themselves with lighted twigs in the belief that by so doing they prevent the men from inflicting serious injuries on each other4#cah ,the theory further receives some support from certain practices formerly observed by the natives inhabiting the coast of ,new ,south ,wales4 ,before lads had their noses bored1 the medicine men threw themselves into contortions on the ground1 and after pretending to suffer great pain were delivered of bones1 which were to be used at the ceremony of nose-boring4 ,the lads were told that the more the medicine men suffered1 the less pain they themselves would feel4#cai ,again1 among the same natives1 when a woman was in labour1 a female friend would tie one end of a cord round the sufferer's neck and rub her own gums with the other end till they bled1#cbj probably in order to draw away the pain from the mother to herself4 ,for a similar reason1 perhaps1 in ,samoa1 while blood was being drawn from a virgin bride1 her friends1 young and old1 beat their heads with stones till they bled4#cba ,sidenote3 ,fertilising virtue attributed to blood of circumcision and subincision4 ,fertilising virtue attributed to foreskin4 ,belief of the ,central ,australian tribes in the reincarnation of the dead4 ,lastly1 in some tribes the blood shed at the circumcision p#ie and subincision of lads is collected in paper bark and buried in the bank of a pool where water-lilies grow2 this is supposed to promote the growth of the lilies4#cbb ,needless to say1 this rude attempt at horticulture is not prompted by a simple delight in contemplating these beautiful bright blue flowers which bloom in the ,australian wilderness1 decking the surface of pools by countless thousands4 ,the savages feed on the stems and roots of the lilies2 that is why they desire to cultivate them4#cbc ,in this last practice a fertilising virtue is clearly attributed to the blood of circumcision and subincision4 ,the ,anula tribe1 who among others observe the custom1 obviously ascribe the same virtue to the severed foreskin1 for they bury it also by the side of a pool4#cbd ,the ,warramunga entertain the same opinion of this part of the person1 for they place the foreskin in a hole made by a witchetty grub in a tree1 believing that it will cause a plentiful supply of these edible grubs4#cbe ,among the ,unmatjera the custom is somewhat different1 but taken in connexion with their traditions it is even more significant4 ,the boy puts his severed foreskin on a shield1 covers it up with a broad spear-thrower1 and then carries it in the darkness of night1 lest any woman should see what he is doing1 to a hollow tree in which he deposits it4 ,he tells no one where he has hidden it1 except a man who stands to him in the relation of father's sister's son4 ,nowadays there is no special relation between the boy and the tree1 but formerly the case seems to have been different4 ,for according to p#if tradition the early mythical ancestors of the tribe placed their foreskins in their nanja trees1 that is1 in their local totem centres1 the trees from which their spirits came forth at birth and to which they would return after death4#cbf ,if1 as seems highly probable1 such a custom as that recorded by the tradition ever prevailed1 its intention could hardly be any other than that of securing the future birth and reincarnation of the owner of the foreskin when he should have died and his spirit returned to its abode in the tree4 ,for among all these ,central tribes the belief is firmly rooted that the human soul undergoes an endless series of reincarnations1 the living men and women of one generation being nothing but the spirits of their ancestors come to life again1 and destined to be themselves reborn in the persons of their descendants4 ,during the interval between two incarnations the souls live in their nanja spots or local totem centres1 which are always natural objects such as trees or rocks4 ,each totem clan has a number of such totem centres scattered over the country4 ,there the souls of the dead men and women of the totem1 but of no other1 congregate during their disembodied state1 and thence they issue and are born again in human form when a favourable opportunity presents itself4#cbg ,it might well be thought that a man's new birth would be facilitated if1 in his lifetime1 he could lay up a stock of vital energy for the use of his disembodied spirit after death4 ,that he did1 apparently1 by detaching a portion of himself1 namely the foreskin1 and depositing it in his nanja tree1 or rock1 or whatever it might be4 ,sidenote3 ,circumcision perhaps intended to ensure reincarnation4 ,subincision possibly also designed to secure rebirth4 ,is it possible that in this belief and this practice we have the long lost key to the meaning of circumcision8 ,in other words1 can it be that circumcision was originally intended to ensure the rebirth at some future time of the circumcised man by disposing of the severed portion of his body in such a way as to provide him with a stock of energy on which his disembodied spirit could draw when the critical moment of reincarnation came round8 ,the conjecture is confirmed by the observation that among the ,akikuyu of p#ig ,british ,east ,africa the ceremony of circumcision used to be regularly combined with a graphic pretence of rebirth enacted by the novice4#cbh ,if this should prove to be indeed the clue to the meaning of circumcision1 it would be natural to look for an explanation of subincision along the same lines4 ,now we have seen that the blood of subincision is used both to strengthen relatives and to make water-lilies grow4 ,hence we may conjecture that the strengthening and fertilising virtue of the blood was applied1 like the foreskin at circumcision1 to lay up a store of energy in the nanja spot against the time when the man's feeble ghost would need it4 ,the intention of both ceremonies would thus be to ensure the future reincarnation of the individual by quickening the local totem centre1 the home of his disembodied spirit1 with a vital portion of himself4 ,that portion1 whether the foreskin or the blood1 was in a manner seed sown to grow up and provide his immortal spirit with a new body when his old body should have mouldered in the dust4 ,sidenote3 ,knocking out of teeth in ,australia perhaps practised for the same purpose4 ,extraction of teeth associated with rain4 ,perhaps the same theory may serve to explain another initiatory rite practised by some of the ,australian aborigines1 namely1 the knocking out of teeth4 ,this is the principal ceremony of initiation amongst the tribes of eastern and south-eastern ,australia2 and it is often practised1 though not as an initiatory rite1 by the ,central tribes1 with whom the essential rites of initiation are circumcision and subincision4#cbi ,on the hypothesis here suggested1 we should expect to find the tooth regarded as a vital part of the man which was sacrificed to ensure another life for him after death4 ,the durability of the teeth1 compared to the corruptible nature of the greater part of the body1 might be a sufficient reason with a savage philosopher for choosing this portion of the corporeal frame on which to pin his hope of immortality4 ,the evidence at our disposal certainly does not suffice to establish this explanation of the rite2 but there are some facts which seem to point in that direction4 ,in the first p#ih place1 the extracted tooth is supposed to remain in sympathetic connexion with the man from whom it has been removed2 and if proper care is not taken of it1 he may fall ill4#ccj ,with some ,victorian tribes the practice was for the mother of the lad to choose a young gum-tree and to insert her son's teeth in the bark1 at the fork of two of the topmost boughs4 ,ever afterwards the tree was held in a sense sacred4 ,it was made known only to certain persons of the tribe1 and the youth himself was never allowed to learn where his teeth had been deposited4 ,when he died1 the tree was killed by fire4#cca ,thus in a fashion the tree might be said to be bound up with the life of the man whose teeth it contained1 since when he died it was destroyed4 ,further1 among some of the ,central tribes the extracted tooth is thrown away as far as possible in the direction of the spot where the man's mother is supposed to have had her camp in the far-off legendary time which is known as the alcheringa4#ccb ,may not this be done to secure the rebirth of the man's spirit in that place8 ,in the ,gnanji tribe the extracted tooth is buried by the man's or woman's mother beside a pool1 for the purpose of stopping the rain and increasing the number of water-lilies that grow in the pool4#ccc ,thus the same fertilising virtue is ascribed to the tooth which is attributed to the foreskin severed at circumcision and to the blood drawn at subincision4 ,why the drawing of teeth should be supposed to stop rain1 ,i cannot guess4 ,curiously enough1 among the ,central tribes generally1 the extraction of teeth has a special association with rain and water4 ,thus among the ,arunta it is practised chiefly by the members of the rain or water totem2 and it is nearly if not quite obligatory on all the men and women of that totem1 whereas it is merely optional with members of the other clans4 ,further1 the ceremony is always performed among the p#ii ,arunta immediately after the magical ceremony for the making of rain4#ccd ,in the ,warramunga tribe the knocking out of the teeth generally takes place towards the end of the wet season1 when the water-holes are full1 and the natives do not wish any more rain to fall4 ,moreover1 it is always performed on the banks of a water-hole4 ,the persons to be operated on enter the pool1 fill their mouths with water1 spit it out in all directions1 and splash the water over themselves1 taking care to wet thoroughly the crown of the head4 ,immediately afterwards the tooth is knocked out4 ,the ,chingilli also knock out teeth towards the close of the wet season1 when they think they have had enough of rain4 ,the extracted tooth is thrown into a water-hole1 in the belief that it will drive rain and clouds away4#cce ,i merely note1 without attempting to account for1 this association between the extraction of teeth and the stopping of rain4 ,sidenote3 ,extraction of tooth used to determine a man's country and totem4 ,belief in reincarnation among the natives of the ,pennefather ,river in ,queensland4 ,the natives of the ,cape ,york ,peninsula in ,queensland use the extraction of the tooth to determine both a man's totem and the country to which he belongs4 ,while the tooth is being knocked out1 they mention the various districts owned or frequented by the lad's mother1 her father1 or other of her relatives4 ,the one which happens to be mentioned at the moment when the tooth breaks away is the country to which the lad belongs in future1 that is1 the country where he will have the right to hunt and to gather roots and fruits4 ,further1 the bloody spittle which he ejects after the extraction of the tooth is examined by the old men1 who trace some likeness between it and a natural object1 such as an animal1 a plant1 or a stone4 ,henceforth that object will be the young man's ari or totem4#ccf ,some light is thrown on this ceremony by a parallel custom which the natives of the ,pennefather ,river in ,queensland observe at the birth of a child4 ,they believe that every person's spirit undergoes a series of reincarnations1 and that during the interval between two p#ajj successive reincarnations the spirit stays in one or other of the haunts of ,anjea1 the being who causes conception in women by putting mud babies into their wombs4 ,hence1 in order to determine where the new baby's spirit resided since it was last in the flesh1 they mention ,anjea's haunts one after the other while the grandmother is cutting the child's navel-string2 and the place which happens to be mentioned when the navel-string breaks is the spot where the spirit lodged since its last incarnation4 ,that is the country to which the child belongs2 there he will have the right of hunting when he grows up4 ,hence1 according to the home from which its spirit came to dwell among men1 a child may be known as a baby obtained from a tree1 a rock1 or a pool of fresh water4 ,anjea1 with whom the souls of the dead live till their time comes to be born again1 is never seen2 but you may hear him laughing in the depths of the woods1 among the rocks1 down in the lagoons1 and along the mangrove swamps4#ccg ,hence we may fairly infer that the country assigned to a man of the ,cape ,york ,peninsula at the extraction of his tooth is the one where his spirit tarried during the interval which elapsed since its last incarnation4 ,his totem1 which is determined at the same time1 may possibly be the animal1 plant1 or other natural object in which his spirit resided since its last embodiment in human form1 or perhaps rather in which a part of his spirit may be supposed to lodge outside of his body during life4 ,the latter view is favoured by the belief of the tribe of the ,pennefather ,river1 whose practice at childbirth so closely resembles that of the ,cape ,york natives at puberty2 for the ,pennefather people hold that during a man's life a portion of his spirit lodges outside of his body in his afterbirth4#cch ,however that may be1 it seems probable that among the ,cape ,york natives the custom of knocking out the tooth is closely associated with a theory of p#aja reincarnation4 ,perhaps the same theory explains a privilege enjoyed by the ,kamilaroi tribe of ,new ,south ,wales4 ,they claimed a superiority over the surrounding tribes1 and enforced their claim by exacting from them the teeth knocked out at puberty4 ,the exaction of this tribute might have passed for a mere assertion of suzerainty1 were it not that the ,kamilaroi knocked out their own teeth also4#cci ,perhaps the extracted teeth were believed to secure to their present possessors a magical control over their former owners1 not only during life but after death1 so that armed with them the ,kamilaroi could help or hinder the rebirth of their departed friends or enemies4#cdj ,sidenote3 ,australian initiatory rites meant to secure rebirth4 ,certain funeral rites also intended to ensure reincarnation4 ,australian funeral ceremonies intended to ensure the reincarnation of the dead4 ,thus1 if ,i am right1 the essential feature in all the three great initiatory rites of the ,australians is the removal of a vital part of the person which shall serve as a link between two successive incarnations by preparing for the novice a new body to house his spirit when its present tabernacle shall have been worn out4 ,now1 if there is any truth in this suggestion1 we should expect to find that measures to ensure reincarnation are also taken at death and burial4 ,this seems in fact to be done4 ,for1 in the first place1 the practice of pouring the blood of kinsmen and kinswomen into the grave is obviously susceptible of this explanation1 since1 in accordance with the ,australian usages which ,i have cited1 the blood might well be thought p#ajb to strengthen the feeble ghost for a new birth4 ,the same may be said of the ,australian custom of depositing hair with the dead1#cda for it is a common notion that the hair is the seat of strength4#cdb ,again1 it has been a rule with some ,australian tribes to bury their dead on the spot where they were born4#cdc ,this was very natural if they desired the dead man to be born again4 ,further1 the common ,australian practice of depositing the dead in trees#cdd may1 in some cases at least1 have been designed to facilitate rebirth2 for trees are often the places in which the souls of the dead reside1 and from which they come forth to be born again in human shape4 ,thus the ,unmatjera and ,kaitish tribes bury very aged women and decrepit old men in the ground2 but the bodies of children1 young women1 and men in the prime of life are laid on platforms among the boughs of trees2 and in regard to children we are definitely told that this is done in the hope that 8before very long its spirit may come back again and enter the body of a woman--in all probability that of its former mother40#cde ,further1 the ,arunta1 who bury their dead1 are careful to leave a low depression on one side of the mound1 in order that the spirit may pass out and in2 and this depression always faces towards the dead man's or woman's camping-ground in the alcheringa or remote past1 that is1 the spot which he or she inhabited in spirit form4#cdf ,is not this done to let the spirit rid itself of its decaying tabernacle and repair to the place where in due time it will find a new and better body8 ,in this connexion the final burial rites in the ,binbinga1 ,anula1 and ,mara tribes are worthy of remark4 ,among these people the bones of the dead are1 after a series of ceremonies1 deposited in a hollow log1 on which the dead man's totem is painted4 ,this log is then placed1 with the p#ajc bones1 in the boughs of a tree beside a pool1 so that if possible it overhangs the water4 ,for about three wet seasons the father and son of the deceased1 who placed the log there1 are alone allowed to eat water-lilies out of that pool1 and no woman is permitted to go near the spot4 ,there the bones of the dead man remain till the log rots and they fall into the water or are carried away by a flood4 ,when the burial rites are all over1 the spirit of the deceased returns to its mungai spot1 that is1 to the place where it dwells in the interval between two successive incarnations4 ,sooner or later it will be born again4#cdg ,these rites seem1 therefore1 clearly to be a preparation for the new birth4 ,sidenote3 ,belief in reincarnation and measures taken to secure it among other peoples4 ,reincarnation among the ,bagishu of ,mount ,elgon4 ,reincarnation among the tribes of the ,lower ,congo4 ,reincarnation in ,india4 ,reincarnation among the ,hurons4 ,reincarnation among the ancient ,greeks4 ,as the belief in reincarnation is shared by many peoples besides the ,australians1 it is natural to suppose that funeral rites intended to facilitate the rebirth of the deceased may be found in other parts of the world4 ,elsewhere ,i have cited examples of these rites3#cdh here ,i will add a few more4 ,it is especially the bodies of dead infants which are the object of such ceremonies2 for since their lives have been cut prematurely short1 it seems reasonable to give their souls a chance of beginning again and lengthening out their existence on earth to its natural close4 ,but it is not always dead babies only whom the living seek thus to bring back to life4 ,for example1 we read that round about ,mount ,elgon in ,east ,africa 8the custom of throwing out the dead is universal among all the clans of ,bagishu1 except in the case of the youngest child or the old grandfather or grandmother1 for whom1 like the child1 a prolonged life on earth is desired4 4 4 4 ,when it is desired to perpetuate on the earth the life of some old man or woman1 or that of some young baby1 the corpse is buried inside the house or just under the eaves1 until another child is born to the nearest relation of the corpse4 ,this child1 male or female1 takes the name of the corpse1 and the ,bagishu firmly believe that the spirit of the dead has passed into this new child and lives again on earth4 ,the remains are then dug up and thrown out into the open40#cdi ,similarly among the p#ajd tribes of the ,lower ,congo 8a baby is always buried near the house of its mother1 never in the bush4 ,they think that1 if the child is not buried near its mother's house1 she will be unlucky and never have any more children4 ,it is believed that the only new thing about a child is its body4 ,the spirit is old and formerly belonged to some deceased person1 or it may have the spirit of some living person4 ,they have two reasons for believing this4 ,the child speaks early of strange things the mother has never taught it1 so that they believe the old spirit is talking in the child4 ,again1 if 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 her40#cej ,thus it appears that the argument for the pre-existence of the human soul1 which ,plato and ,wordsworth#cea drew from reminiscence1 is fully accepted by some negro tribes of ,west ,africa4 ,in the ,bilaspore district of ,india 8a still-born child1 or one who has passed away before the ,chhatti 7the sixth day1 the day of purification7 is not taken out of the house for burial1 but is placed in an earthen vessel 7a ghar7 and is buried in the doorway or in the yard of the house4 ,some say that this is done in order that the mother may bear another child40#ceb ,it is said that among the ,kondhs of ,india1 on the day after a death1 some boiled rice and a small fowl are taken to the place where the body was burned2 there the fowl is split down the breast and placed on the spot1 after which it is eaten and the soul of the departed is invited to enter a new-born child4#cec ,on the fifth day after a death the ,gonds perform the ceremony of bringing back the soul4 ,they go to the riverside and call aloud the name of the deceased4 p#aje ,then they enter the river1 catch a fish or an insect1 and taking it home place it among the sainted dead of the family1 believing that the spirit of their lost one has thus been brought back to the house4 ,sometimes the fish or insect is eaten in order that the spirit which it contains may be born again as a child4#ced ,when a baby died within a month or two of birth1 the ,hurons did not dispose of its little body like those of grown people by depositing it on a scaffold2 they buried it beside the road in order1 so they said1 that the child might enter secretly into the womb of some woman passing by and be born again into the world4#cee ,some of the ancient rules observed with regard to funerals in the ,greek island of ,ceos have been ingeniously explained by ,mr4 ,f4 ,b4 ,jevons as designed to secure the rebirth of the departed in one of the women of the family4#cef ,the widespread custom of burying the dead in the house was perhaps instituted for the same purpose1#ceg and the ancient ,greek practice of sacrificing to the dead man at the grave on his birthday may possibly have originated in the same train of thought4#ceh ,for example1 sacrifices were annually offered on their birthdays to ,hippocrates by the ,coans1 to ,aratus by the ,sicyonians1 and to ,epicurus by his disciples4#cei ,sidenote3 ,rites to procure the rebirth of edible animals and plants4 ,now too we can fully understand the meaning of the bloody ritual in the ceremonies for the multiplication of the totem animals and plants4 ,we have seen that a strengthening and fertilising virtue is attributed to human blood4 ,what p#ajf more natural than that it should be poured out by the men of the totem on the spot in which the disembodied spirits of the totem animals or plants are waiting for reincarnation8 ,clearly the rite seems intended to enable these spirits to take bodily shape and be born again1 in order that they may again serve as food1 if not to the men of the totem clan1 at least to all the other numbers of the tribe4 ,later on we shall find that the attempt to reincarnate the souls of dead animals1 in order that their bodies may be eaten over again1 is not peculiar to the ,australian savages1 but is practised with many curious rites by peoples in other parts of the world4 ,sidenote3 ,general theory of intichiuma and initiatory rites in ,australia4 ,cannibalism in ,australia4 ,australian totemism not a religion4 ,present function of totemism in ,central ,australia4 ,to sum up briefly the general theory to which the foregoing facts have thus far led us1 ,i would say that just as the intichiuma rites of the ,australians are1 for the most part1 magical ceremonies intended to secure the reimbodiment of the spirits of edible animals and plants1 so their initiatory rites may perhaps be regarded as magical ceremonies designed mainly to ensure the reincarnation of human souls4 ,now the motive for procuring the rebirth of animals and plants is simply the desire to eat them4 ,may not this have been one motive for attempting to resuscitate the human dead8 ,it would seem so1 for all the tribes on the ,gulf of ,carpentaria who have been examined by ,spencer and ,gillen eat their dead1#cfj and the ceremonies and traditions of the ,arunta indicate that their ancestors also ate the bodies of their fellow tribesmen4#cfa ,in this respect the practice of the ,binbinga tribe is particularly instructive4 ,for among them the bodies of the dead are cut up and eaten1 not by men of the same tribal subclass as the deceased1 but by men belonging to the subclasses which compose the other intermarrying half of the tribe4#cfb ,this is exactly analogous to the practice which at present prevails as to the eating of the totem animal or plant among all these central and northern tribes4 ,among them each clan that has an edible animal or plant for its totem is supposed to provide that animal or p#ajg plant for all the other clans to eat2 and similarly among the ,binbinga the men of any particular subclass do actually provide their own bodies for the members of the other intermarrying half of the tribe to devour4 ,and just as in the far past the members of a totem clan appear to have subsisted regularly 7though not exclusively1 and perhaps not even mainly7 on their totem animal or plant1#cfc so at a remote time they seem regularly to have eaten each other4 ,thus the ,wild ,dog clan of the ,arunta has many traditions that their ancestors killed and ate ,wild ,dog men and women4#cfd ,such traditions probably preserve a true reminiscence of a state of things still more savage than the present practice of the ,binbinga4 ,at that more or less remote time1 if we may trust the scattered hints of custom and legend which are the only evidence we have to go upon1 the men and women of a totem clan1 in defiance of the customs of a later age1 regularly cohabited with each other1#cfe ate their totems1 and devoured each other's dead bodies4 ,in such a state of things there was no sharp line of distinction drawn1 either in theory or in practice1 between a man and his totem2 and this confusion is again confirmed by the legends1 from which it is often difficult to make out whether the totemic ancestor spoken of is a man or an animal4#cff ,and if measures were taken to resuscitate both1 it may well have been primarily in order that both might be eaten again4 ,the system was thoroughly practical in its aim2 only the means it took to compass its ends were mistaken4 ,it was in no sense a religion1 unless we are prepared to bestow the name of religion on the business of the grazier and the market-gardener2 for these savages certainly bred animals and plants1 and perhaps bred men1 for much the same reasons that a grazier and a market-gardener breed cattle and vegetables4 p#ajh ,but whereas the methods of the grazier and market-gardener rest upon the laws of nature1 and therefore do really produce the effects they aim at1 the methods of these savages are based on a mistaken conception of natural law1 and therefore totally fail to bring about the intended result4 ,only they do not perceive their failure4 ,kindly nature1 if we may personify her for a moment1 draws a veil before their eyes1 and herself works behind the veil those wonders of reproduction which the poor savage vainly fancies that he has wrought by his magical ceremonies and incantations4 ,in short1 totemism1 as it exists at present among these tribes1 appears to be mainly a crude1 almost childlike attempt to satisfy the primary wants of man1 especially under the hard conditions to which he is subject in the deserts of ,central ,australia1 by magically creating everything that a savage stands in need of1 and food first of all4 ,but to say so is not to affirm that this has been the purpose1 and the only purpose1 of ,australian totemism from the beginning4 ,that beginning lies far behind us in the past1 and is therefore necessarily much more obscure and uncertain than the function of totemism as a fully developed system1 to which alone the preceding remarks are applicable4 ,our examination of the magical rites performed by the ,australians for the maintenance of the food supply has led us into this digression4 ,it is time to pass to ceremonies practised for the same purpose and on the same principles by peoples in other parts of the world4 99 99 99 99 99 ,sidenote3 ,homoeopathic or imitative magic in fishing and hunting4 ,the ,indians of ,british ,columbia live largely upon the fish which abound in their seas and rivers4 ,if the fish do not come in due season1 and the ,indians are hungry1 a ,nootka wizard will make an image of a swimming fish and put it into the water in the direction from which the fish generally appear4 ,this ceremony1 accompanied by a prayer to the fish to come1 will cause them to arrive at once4#cfg ,the islanders of ,torres ,straits use models of dugong and turtles to charm dugong and turtle to their destruction4#cfh p#aji ,the ,toradjas of ,central ,celebes believe that things of the same sort attract each other by means of their indwelling spirits or vital ether4 ,hence they hang up the jawbones of deer and wild pigs in their houses1 in order that the spirits which animate these bones may draw the living creatures of the same kind into the path of the hunter4#cfi ,in the island of ,nias1 when a wild pig has fallen into the pit prepared for it1 the animal is taken out and its back is rubbed with nine fallen leaves1 in the belief that this will make nine more wild pigs fall into the pit1 just as the nine leaves fell from the tree4#cgj ,in the ,east ,indian islands of ,saparoea1 ,haroekoe1 and ,noessa ,laut1 when a fisherman is about to set a trap for fish in the sea1 he looks out for a tree1 of which the fruit has been much pecked at by birds4 ,from such a tree he cuts a stout branch and makes of it the principal post in his fish-trap2 for he believes that just as the tree lured many birds to its fruit1 so the branch cut from that tree will lure many fish to the trap4#cga ,sidenote3 ,homoeopathic or imitative magic in fishing and hunting4 ,homoeopathic or imitative magic in fishing and hunting4 ,the western tribes of ,british ,new ,guinea employ a charm to aid the hunter in spearing dugong or turtle4 ,a small beetle1 which haunts coco-nut trees1 is placed in the hole of the spear-haft into which the spear-head fits4 ,this is supposed to make the spear-head stick fast in the dugong or turtle1 just as the beetle sticks fast to a man's skin when it bites him4#cgb ,when a ,cambodian hunter has set his nets and p#aaj taken nothing1 he strips himself naked1 goes some way off1 then strolls up to the net as if he did not see it1 lets himself be caught in it1 and cries1 8,hillo6 what's this8 ,i'm afraid ,i'm caught40 ,after that the net is sure to catch game4#cgc ,a pantomime of the same sort has been acted within living memory in our ,scottish ,highlands4 ,the ,rev4 ,james ,macdonald1 now of ,reay in ,caithness1 tells us that in his boyhood when he was fishing with companions about ,loch ,aline and they had had no bites for a long time1 they used to make a pretence of throwing one of their fellows overboard and hauling him out of the water1 as if he were a fish2 after that the trout or silloch would begin to nibble1 according as the boat was on fresh or salt water4#cgd ,before a ,carrier ,indian goes out to snare martens1 he sleeps by himself for about ten nights beside the fire with a little stick pressed down on his neck4 ,this naturally causes the fall-stick of his trap to drop down on the neck of the marten4#cge ,among the ,galelareese1 who inhabit a district in the northern part of ,halmahera1 a large island to the west of ,new ,guinea1 it is a maxim that when you are loading your gun to go out shooting1 you should always put the bullet in your mouth before you insert it in the gun2 for by so doing you practically eat the game that is to be hit by the bullet1 which therefore cannot possibly miss the mark4#cgf ,a ,malay who has baited a trap for crocodiles1 and is awaiting results1 is careful in eating his curry always to begin by swallowing three lumps of rice successively2 for this helps the bait to slide more easily down the crocodile's throat4 ,he is equally scrupulous not to take any bones out of his curry2 for1 if he p#aaa did1 it seems clear that the sharp-pointed stick on which the bait is skewered would similarly work itself loose1 and the crocodile would get off with the bait4 ,hence in these circumstances it is prudent for the hunter1 before he begins his meal1 to get somebody else to take the bones out of his curry1 otherwise he may at any moment have to choose between swallowing a bone and losing the crocodile4#cgg ,sidenote3 ,negative magic or taboo4 ,this last rule is an instance of the things which the hunter abstains from doing lest1 on the principle that like produces like1 they should spoil his luck4 ,for it is to be observed that the system of sympathetic magic is not merely composed of positive precepts2 it comprises a very large number of negative precepts1 that is1 prohibitions4 ,it tells you not merely what to do1 but also what to leave undone4 ,the positive precepts are charms3 the negative precepts are taboos4 ,in fact the whole doctrine of taboo1 or at all events a large part of it1 would seem to be only a special application of sympathetic magic1 with its two great laws of similarity and contact4#cgh ,though these laws p#aab are certainly not formulated in so many words nor even conceived in the abstract by the savage1 they are nevertheless implicitly believed by him to regulate the course of nature quite independently of human will4 ,he thinks that if he acts in a certain way1 certain consequences will inevitably follow in virtue of one or other of these laws2 and if the consequences of a particular act appear to him likely to prove disagreeable or dangerous1 he is naturally careful not to act in that way lest he should incur them4 ,in other words1 he abstains from doing that which1 in accordance with his mistaken notions of cause and effect1 he falsely believes would injure him2 in short1 he subjects himself to a taboo4 ,thus taboo is so far a negative application of practical magic4 ,positive magic or sorcery says1 8,do this in order that so and so may happen40 ,negative magic or taboo says1 8,do not do this1 lest so and so should happen40 ,the aim of positive magic or sorcery is to produce a desired event2 the aim of negative magic or taboo is to avoid an undesirable one4 ,but both consequences1 the desirable and the undesirable1 are supposed to be brought about in accordance with the laws of similarity and contact4 ,and just as the desired consequence is not really effected by the observance of a magical ceremony1 so the dreaded consequence does not really result from the violation of a taboo4 ,if the supposed evil necessarily followed a breach of taboo1 the taboo would not be a taboo but a precept of morality or common sense4 ,it is not a taboo to say1 8,do not put your hand in the fire02 it is a rule of common sense1 because the forbidden action entails a real1 not an imaginary evil4 ,in short1 those negative precepts which we call taboo are just as vain and futile as those positive precepts which we call sorcery4 ,the two things are merely opposite sides or poles of one great disastrous fallacy1 a mistaken conception of the association of ideas4 ,of that fallacy1 sorcery is the positive1 and taboo the negative pole4 ,if we give the general name of magic to the whole erroneous system1 both theoretical and practical1 then taboo may be defined as the negative side of practical magic4 ,to put this in tabular form3-- p#aac ,magic ,theoretical 7,magic as a pseudo-science7 ,practical 7,magic as a pseudo-art7 ,positive ,magic or ,sorcery ,negative ,magic or ,taboo ,sidenote3 ,taboos to be observed in fishing and hunting on the principle of sympathetic magic4 ,spinning tabooed in certain cases on the principle of homoeopathic magic4 ,taboos observed in the search for camphor on the principle of homoeopathic magic4 ,taboos observed by hunters on the principle of homoeopathic magic4 ,i have made these remarks on taboo and its relations to magic because ,i am about to give some instances of taboos observed by hunters1 fishermen1 and others1 and ,i wished to shew that they fall under the head of ,sympathetic ,magic1 being only particular applications of that general theory4 ,thus1 it is a rule with the ,galelareese that when you have caught fish and strung them on a line1 you may not cut the line through1 or next time you go a-fishing your fishing-line will be sure to break4#cgi ,among the ,esquimaux of ,baffin ,land boys are forbidden to play cat's cradle1 because if they did so their fingers might in later life become entangled in the harpoon-line4#chj ,here the taboo is obviously an application of the law of similarity1 which is the basis of homoeopathic magic3 as the child's fingers are entangled by the string in playing cat's cradle1 so they will be entangled by the harpoon-line when he is a man and hunts whales4 ,again1 among the ,huzuls1 who inhabit the wooded north-eastern slopes of the ,carpathian ,mountains1 the wife of a hunter may not spin while her husband is eating1 or the game will turn and wind like the spindle1 and the hunter will be unable to hit it4#cha ,here again the taboo is clearly derived from the law of similarity4 ,so1 too1 in most parts of ancient ,italy women were forbidden by law to spin on the highroads as they walked1 or even to carry their spindles openly1 because any such action was believed to injure the crops4#chb ,probably the notion was that the p#aad twirling of the spindle would twirl the corn-stalks and prevent them from growing straight4 ,so1 too1 among the ,ainos of ,saghalien a pregnant woman may not spin nor twist ropes for two months before her delivery1 because they think that if she did so the child's guts might be entangled like the thread4#chc ,for a like reason in ,bilaspore1 a district of ,india1 when the chief men of a village meet in council1 no one present should twirl a spindle2 for they think that if such a thing were to happen1 the discussion1 like the spindle1 would move in a circle and never be wound up4#chd ,in the ,east ,indian islands of ,saparoea1 ,haroekoe1 and ,noessa ,laut1 any one who comes to the house of a hunter must walk straight in2 he may not loiter at the door1 for were he to do so1 the game would in like manner stop in front of the hunter's snares and then turn back1 instead of being caught in the trap4#che ,for a similar reason it is a rule with the ,toradjas of ,central ,celebes that no one may stand or loiter on the ladder of a house where there is a pregnant woman1 for such delay would retard the birth of the child2#chf and in various parts of ,sumatra the woman herself in these circumstances is forbidden to stand at the door or on the top rung of the house-ladder under pain of suffering hard labour for her imprudence in neglecting so elementary a precaution4#chg ,malays engaged in the search for camphor eat their food dry and take care not to pound their salt fine4 ,the reason is that the camphor occurs in the form of small grains p#aae deposited in the cracks of the trunk of the camphor-tree4 ,accordingly it seems plain to the ,malay that if1 while seeking for camphor1 he were to eat his salt finely ground1 the camphor would be found also in fine grains2 whereas by eating his salt coarse he ensures that the grains of the camphor will also be large4#chh ,camphor hunters in ,borneo use the leathery sheath of the leaf-stalk of the ,penang palm as a plate for food1 and during the whole of the expedition they will never wash the plate1 for fear that the camphor might dissolve and disappear from the crevices of the tree4#chi ,apparently they think that to wash their plates would be to wash out the camphor crystals from the trees in which they are imbedded4 ,in ,laos1 a province of ,siam1 a rhinoceros hunter will not wash himself for fear that as a consequence the wounds inflicted on the rhinoceros might not be mortal1 and that the animal might disappear in one of the caves full of water in the mountains4#cij ,the chief product of some parts of ,laos is lac4 ,this is a resinous gum exuded by a red insect on the young branches of trees1 to which the little creatures have to be attached by hand4 ,all who engage in the business of gathering the gum abstain from washing themselves and especially from cleansing their heads1 lest by removing the parasites from their hair they should detach the other insects from the boughs4#cia ,some of the ,brazilian ,indians would never bring a slaughtered deer into their hut without first hamstringing it1 believing that if they failed to do so1 they and their children would never be able to run down their enemies4#cib ,apparently they thought that by hamstringing the animal they at the same stroke deprived their foemen of the use of their legs4 ,no ,arikara ,indian would break a marrow bone in a hut2 for p#aaf they think that were he to do so their horses would break their legs in the prairie4#cic ,again1 a ,blackfoot ,indian who has set a trap for eagles1 and is watching it1 would not eat rosebuds on any account2 for he argues that if he did so1 and an eagle alighted near the trap1 the rosebuds in his own stomach would make the bird itch1 with the result that instead of swallowing the bait the eagle would merely sit and scratch himself4 ,following this train of thought the eagle hunter also refrains from using an awl when he is looking after his snares2 for surely if he were to scratch with an awl1 the eagles would scratch him4 ,the same disastrous consequence would follow if his wives and children at home used an awl while he is out after eagles1 and accordingly they are forbidden to handle the tool in his absence for fear of putting him in bodily danger4#cid ,sidenote3 ,homoeopathic taboos and contagious taboos4 ,all the foregoing taboos being based on the law of similarity may be called homoeopathic taboos4 ,the ,cholones1 an ,indian tribe of eastern ,peru1 make use of poisoned arrows in the chase1 but there are some animals1 such as armadillos1 certain kinds of falcons1 and a species of vulture1 which they would on no account shoot at with these weapons4 ,for they believe that between the poisoned arrows which they use and the supply of poison at home there exists a sympathetic relation of such a sort that if they shot at any of these creatures with poisoned shafts1 all the poison at home would be spoilt1 which would be a great loss to them4#cie ,here the exact train of thought is not clear2 but we may suppose that the animals in question are believed to possess a power of counteracting and annulling the effect of the poison1 and that consequently if they are touched by it1 all the poison1 including the store of it at home1 would be robbed of its virtue4 ,however that may be1 it is plain that the superstition rests on the law of contact1 on the notion1 namely1 that things which have once been in contact remain sympathetically in contact with each other always4 ,the poison with which the hunter wounds an animal has once p#aag been in contact with the store of poison at home2 hence if the poison in the wound loses its venom1 so necessarily will all the poison at home4 ,these may be called contagious taboos4 ,sidenote3 ,foods tabooed on the principle of homoeopathic magic4 ,malagasy taboos on food based on the principle of homoeopathic magic4 ,caffre and ,zulu taboos on food based on the principle of homoeopathic magic4 ,among the taboos observed by savages none perhaps are more numerous or important than the prohibitions to eat certain foods1 and of such prohibitions many are demonstrably derived from the law of similarity and are accordingly examples of negative magic4 ,just as the savage eats many animals or plants in order to acquire certain desirable qualities with which he believes them to be endowed1 so he avoids eating many other animals and plants lest he should acquire certain undesirable qualities with which he believes them to be infected4 ,in eating the former he practises positive magic2 in abstaining from the latter he practises negative magic4 ,many examples of such positive magic will meet us later on2#cif here ,i will give a few instances of such negative magic or taboo4 ,for example1 in ,madagascar soldiers are forbidden to eat a number of foods lest on the principle of homoeopathic magic they should be tainted by certain dangerous or undesirable properties which are supposed to inhere in these particular viands4 ,thus they may not taste hedgehog1 8as it is feared that this animal1 from its propensity of coiling up into a ball when alarmed1 will impart a timid shrinking disposition to those who partake of it40 ,again1 no soldier should eat an ox's knee1 lest like an ox he should become weak in the knees and unable to march4 ,further1 the warrior should be careful to avoid partaking of a cock that has died fighting or anything that has been speared to death2 and no male animal may on any account be killed in his house while he is away at the wars4 ,for it seems obvious that if he were to eat a cock that had died fighting1 he would himself be slain on the field of battle2 if he were to partake of an animal that had been speared1 he would be speared himself2 if a male animal were killed in his house during his absence1 he would himself be killed in like manner and perhaps at the same instant4 ,further1 the ,malagasy soldier must eschew kidneys1 because in the ,malagasy language the word for kidney is the same as that p#aah for 8shot02 so shot he would certainly be if he ate a kidney4#cig ,again1 a ,caffre has been known to refuse to eat two mice caught at the same time in one trap1 alleging that were he to do so his wife would give birth to twins2 yet the same man would eat freely of mice if they were caught singly4#cih ,clearly he imagined that if he ate the two mice he would be infected with the virus of doublets and would communicate the infection to his wife4 ,amongst the ,zulus there are many foods which are similarly forbidden on homoeopathic principles4 ,it may be well to give some specimens of these prohibitions as they have been described by the ,zulus themselves4 8,there is among the black men10 they say1 8the custom of abstaining from certain foods4 ,if a cow has the calf taken from her dead1 and the mother too dies before the calf is taken away1 young people who have never had a child abstain from the flesh of that cow4 ,i do not mean to speak of girls2 there is not even a thought of whether they can eat it2 for it is said that the cow will produce a similar evil among the women1 so that one of them will be like the cow when she is in childbirth1 be unable to give birth1 like the cow1 and die together with her child4 ,on this account1 therefore1 the flesh of such a cow is abstained from4 ,further1 pig's flesh is not eaten by girls on any account2 for it is an ugly animal2 its mouth is ugly1 its snout is long2 therefore girls do not eat it1 thinking if they eat it1 a resemblance to the pig will appear among their children4 ,they abstain from it on that account4 ,there are many things which are abstained from among black people through fear of bad resemblance2 for it is said there was a person who once gave birth to an elephant1 and a horse2 but we do not know if that is true2 but they are now abstained from on that account1 through thinking that they will produce an evil resemblance if eaten2 and the elephant is said to produce an evil resemblance1 for when it is killed many parts of its body resemble those of a female2 its breasts1 for instance1 are just like those of a woman4 ,young people1 p#aai therefore1 fear to eat it2 it is only eaten on account of famine1 when there is no food2 and each of the young women say1 #8,it is no matter if ,i do give birth to an elephant and live2 that is better than not to give birth to it1 and die of famine4' ,so it is eaten from mere necessity4 ,another thing which is abstained from is the entrails of cattle4 ,men do not eat them1 because they are afraid if they eat them1 the enemy will stab them in the bowels4 ,young men do not eat them2 they are eaten by old people4 ,another thing which is not eaten is the under lip of a bullock2 for it is said1 a young person must not eat it1 for it will produce an evil resemblance in the child2 the lip of the child will tremble continually1 for the lower lip of a bullock moves constantly4 ,they do not therefore eat it2 for if a child of a young person is seen with its mouth trembling1 it is said1 #8,it was injured by its father1 who ate the lower lip of a bullock4' ,also another thing which is abstained from is that portion of the paunch of a bullock which is called umtala2 for the umtala has no villi1 it has no pile2 it is merely smooth and hard4 ,it is therefore said1 if it is eaten by young people1 their children will be born without hair1 and their heads will be bare like a man's knee4 ,it is therefore abstained from40#cii ,sidenote3 ,magical telepathy ,the reader may have observed that in some of the foregoing examples of taboos the magical influence is supposed to operate at considerable distances2 thus among the ,blackfeet ,indians the wives and children of an eagle hunter are forbidden to use an awl during his absence1 lest the eagles should scratch the distant husband and father2#djj and again no male animal may be killed in the house of a ,malagasy soldier while he is away at the wars1 lest the killing of the animal should entail the killing of the man4#dja ,this belief in the sympathetic influence exerted on each other by persons or things at a distance is of the essence of magic4 ,whatever doubts science may entertain as to the possibility of action at a distance1 magic has none2 faith in telepathy is one of its first principles4 ,a modern advocate of the influence of mind upon mind at a distance would have no difficulty in p#abj convincing a savage2 the savage believed in it long ago1 and what is more1 he acted on his belief with a logical consistency such as his civilised brother in the faith has not yet1 so far as ,i am aware1 exhibited in his conduct4 ,for the savage is convinced not only that magical ceremonies affect persons and things afar off1 but that the simplest acts of daily life may do so too4 ,hence on important occasions the behaviour of friends and relations at a distance is often regulated by a more or less elaborate code of rules1 the neglect of which by the one set of persons would1 it is supposed1 entail misfortune or even death on the absent ones4 ,in particular when a party of men are out hunting or fighting1 their kinsfolk at home are often expected to do certain things or to abstain from doing certain others1 for the sake of ensuring the safety and success of the distant hunters or warriors4 ,i will now give some instances of this magical telepathy both in its positive and in its negative aspect4 ,sidenote3 ,telepathy in hunting among the ,dyaks1 ,chams1 ,hottentots1 etc4 ,in ,laos when an elephant hunter is starting for the chase1 he warns his wife not to cut her hair or oil her body in his absence2 for if she cut her hair the elephant would burst the toils1 if she oiled herself it would slip through them4#djb ,when a ,dyak village has turned out to hunt wild pigs in the jungle1 the people who stay at home may not touch oil or water with their hands during the absence of their friends2 for if they did so1 the hunters would all be 8butter-fingered0 and the prey would slip through their hands4#djc ,in setting out to look for the rare and precious eagle-wood on the mountains1 ,cham peasants enjoin their wives1 whom they leave at home1 not to scold or quarrel in their absence1 for such domestic brawls would lead to their husbands being rent in pieces by bears and tigers4#djd ,a ,hottentot woman whose husband is out hunting must do one of two things all the time he is away4 ,either she must light a fire and keep it burning till he comes back2 or if she does not choose to do that1 she must go to the water p#aba and continue to splash it about on the ground4 ,when she is tired with throwing the water about1 her place may be taken by her servant1 but the exercise must in any case be kept up without cessation4 ,to cease splashing the water or to let the fire out would be equally fatal to the husband's prospect of a successful bag4#dje ,in ,yule ,island1 ,torres ,straits1 when the men are gone to fetch sago1 a fire is lit and carefully kept burning the whole time of their absence2 for the people believe that if it went out the voyagers would fare ill4#djf ,at the other end of the world the ,lapps similarly object to extinguish a brand in water while any members of the family are out fishing1 since to do so would spoil their luck4#djg ,sidenote3 ,telepathy in hunting among the ,koniags1 ,esquimaux and ,californian ,indians4 ,among the ,koniags of ,alaska a traveller once observed a young woman lying wrapt in a bearskin in the corner of a hut4 ,on asking whether she were ill1 he learned that her husband was out whale-fishing1 and that until his return she had to lie fasting in order to ensure a good catch4#djh ,among the ,esquimaux of ,alaska similar notions prevail4 ,the women during the whaling season remain in comparative idleness1 as it is considered not good for them to sew while the men are out in the boats4 ,if during this period any garments should need to be repaired1 the women must take them far back out of sight of the sea and mend them there in little tents in which just one person can sit4 ,and while the crews are at sea no work should be done at home which would necessitate pounding or hewing or any kind of noise2 and in the huts of men who are away in the boats no work of any kind whatever should be carried on4#dji ,when the ,esquimaux of ,aivilik and ,iglulik are away hunting on the ice1 the bedding may not be raised up1 because they think that to do so would cause the ice to crack and drift off1 and so the men might be lost4 ,and among these people in the winter1 p#abb when the new moon appears1 boys must run out of the snow-house1 take a handful of snow1 and put it into the kettle4 ,it is believed that this helps the hunter to capture the seal and to bring it home4#daj ,when the ,maidu ,indians of ,california were engaged in driving deer into the snares which they had prepared for them1 and which consisted of fences stretched from tree to tree1 the women and children who were left behind in the village had to observe a variety of regulations4 ,the women had to keep quiet and spend much of the time indoors1 and children might not romp1 shout1 jump over things1 kick1 run1 fall down1 or throw stones4 ,if these rules were broken1 it was believed that the deer would become unmanageable and would jump the fence1 so that the whole drive would be unsuccessful4#daa ,sidenote3 ,telepathy in hunting among the ,gilyaks1 ,jukagirs1 etc4 ,while a ,gilyak hunter is pursuing the game in the forest1 his children at home are forbidden to make drawings on wood or on sand2 for they fear that if the children did so1 the paths in the forest would become as perplexed as the lines in the drawings1 so that the hunter might lose his way and never return4 ,a ,russian political prisoner once taught some ,gilyak children to read and write2 but their parents forbade them to write when any of their fathers was away from home2 for it seemed to them that writing was a peculiarly complicated form of drawing1 and they stood aghast at the idea of the danger to which such a drawing would expose the hunters out in the wild woods4#dab ,among the ,jukagirs of north-eastern ,siberia1 when a young man is out hunting1 his unmarried sister at home may not look at his footprints nor eat certain parts of the game killed by him4 ,if she leaves the house while he is absent at the chase1 she must keep her eyes fixed on the ground1 and may not speak of the chase nor ask any questions about it4#dac ,when a ,nuba of north-eastern ,africa goes to ,el ,obeid for the first time1 he tells his wife not to wash or oil herself and not to wear pearls p#abc round her neck during his absence1 because by doing so she would draw down on him the most terrible misfortunes4#dad ,when ,bushmen are out hunting1 any bad shots they may make are set down to such causes as that the children at home are playing on the men's beds or the like1 and the wives who allow such things to happen are blamed for their husbands' indifferent marksmanship4#dae ,sidenote3 ,telepathy in hunting3 supposed disastrous effect of wife's infidelity4 ,elephant-hunters in ,east ,africa believe that1 if their wives prove unfaithful in their absence1 this gives the elephant power over his pursuer1 who will accordingly be killed or severely wounded4 ,hence if a hunter hears of his wife's misconduct1 he abandons the chase and returns home4#daf ,if a ,wagogo hunter is unsuccessful1 or is attacked by a lion1 he attributes it to his wife's misbehaviour at home1 and returns to her in great wrath4 ,while he is away hunting1 she may not let any one pass behind her or stand in front of her as she sits2 and she must lie on her face in bed4#dag ,the ,moxos ,indians of eastern ,bolivia thought that if a hunter's wife was unfaithful to him in his absence he would be bitten by a serpent or a jaguar4 ,accordingly1 if such an accident happened to him1 it was sure to entail the punishment1 and often the death1 of the woman1 whether she was innocent or guilty4#dah ,an ,aleutian hunter of sea-otters thinks that he cannot kill a single animal if during his absence from home his wife should be unfaithful or his sister unchaste4#dai ,sidenote3 ,telepathy in the search for the sacred cactus4 ,the ,huichol ,indians of ,mexico treat as a demi-god a species of cactus which throws the eater into a state of ecstasy4 ,the plant does not grow in their country1 and has to be fetched every year by men who make a journey of forty-three days for the purpose4 ,meanwhile the wives at home contribute to the safety of their absent husbands by never walking fast1 much less running1 while the men are on the road4 ,they also do their best to ensure the benefits which1 in the shape of rain1 p#abd good crops1 and so forth1 are expected to flow from the sacred mission4 ,with this intention they subject themselves to severe restrictions like those imposed upon their husbands4 ,during the whole of the time which elapses till the festival of the cactus is held1 neither party washes except on certain occasions1 and then only with water brought from the distant country where the holy plant grows4 ,they also fast much1 eat no salt1 and are bound to strict continence4 ,any one who breaks this law is punished with illness1 and1 moreover1 jeopardises the result which all are striving for4 ,health1 luck1 and life are to be gained by gathering the cactus1 the gourd of the ,god of ,fire2 but inasmuch as the pure fire cannot benefit the impure1 men and women must not only remain chaste for the time being1 but must also purge themselves from the taint of past sin4 ,hence four days after the men have started the women gather and confess to ,grandfather ,fire with what men they have been in love from childhood till now4 ,they may not omit a single one1 for if they did so the men would not find a single cactus4 ,so to refresh their memories each one prepares a string with as many knots as she has had lovers4 ,this she brings to the temple1 and1 standing before the fire1 she mentions aloud all the men she has scored on her string1 name after name4 ,having ended her confession1 she throws the string into the fire1 and when the god has consumed it in his pure flame1 her sins are forgiven her and she departs in peace4 ,from now on the women are averse even to letting men pass near them4 ,the cactus-seekers themselves make in like manner a clean breast of all their frailties4 ,for every peccadillo they tie a knot on a string1 and after they have 8talked to all the five winds0 they deliver the rosary of their sins to the leader1 who burns it in the fire4#dbj ,sidenote3 ,telepathy in the search for camphor4 ,telepathy in hunting1 fishing1 and trading4 ,telepathy in ,new ,guinea4 ,telepathy in the ,kei ,islands4 ,many of the indigenous tribes of ,sarawak are firmly persuaded that were the wives to commit adultery while their husbands are searching for camphor in the jungle1 the camphor obtained by the men would evaporate4#dba p#abe ,husbands can discover1 by certain knots in the tree1 when their wives are unfaithful2 and it is said that in former days many women were killed by jealous husbands on no better evidence than that of these knots4 ,further1 the wives dare not touch a comb while their husbands are away collecting the camphor2 for if they did so1 the interstices between the fibres of the tree1 instead of being filled with the precious crystals1 would be empty like the spaces between the teeth of a comb4#dbb ,while men of the ,toaripi or ,motumotu tribe of eastern ,new ,guinea are away hunting1 fishing1 fighting1 or on any long journey1 the people who remain at home must observe strict chastity1 and may not let the fire go out4 ,those of them who stay in the men's club-houses must further abstain from eating certain foods and from touching anything that belongs to others4 ,a breach of these rules might1 it is believed1 entail the failure of the expedition4#dbc ,among the tribes of ,geelvink ,bay1 in north-western ,new ,guinea1 when the men are gone on a long journey1 as to ,ceram or ,tidore1 the wives and sisters left at home sing to the moon1 accompanying the lay with the booming music of gongs4 ,the singing takes place in the afternoons1 beginning two or three days before the new moon1 and lasting for the same time after it4 ,if the silver sickle of the moon is seen in the sky1 they raise a loud cry of joy4 ,asked why they do so1 they answer1 8,now we see the moon1 and so do our husbands1 and now we know that they are well2 if we did not sing1 they would be sick or some other misfortune would befall them40#dbd ,on nights when the moon is at the full the natives of ,doreh1 in north-western ,new ,guinea1 go out fishing on the lagoons4 ,their mode of proceeding is to poison the water with the pounded roots of a certain plant which has a powerful narcotic effect2 the fish are stunned by it1 and so easily caught4 ,while the men are at work on the moonlit water1 the people on the shore must p#abf keep as still as death with their eyes fixed on the fishermen2 but no woman with child may be among them1 for if she were there and looked at the water1 the poison would at once lose its effect and the fish would escape4#dbe ,in the ,kei ,islands1 to the south-west of ,new ,guinea1 as soon as a vessel that is about to sail for a distant port has been launched1 the part of the beach on which it lay is covered as speedily as possible with palm branches1 and becomes sacred4 ,no one may thenceforth cross that spot till the ship comes home4 ,to cross it sooner would cause the vessel to perish4#dbf ,moreover1 all the time that the voyage lasts three or four young girls1 specially chosen for the duty1 are supposed to remain in sympathetic connexion with the mariners and to contribute by their behaviour to the safety and success of the voyage4 ,on no account1 except for the most necessary purpose1 may they quit the room that has been assigned to them4 ,more than that1 so long as the vessel is believed to be at sea they must remain absolutely motionless1 crouched on their mats with their hands clasped between their knees4 ,they may not turn their heads to the left or to the right or make any other movement whatsoever4 ,if they did1 it would cause the boat to pitch and toss2 and they may not eat any sticky stuff1 such as rice boiled in coco-nut milk1 for the stickiness of the food would clog the passage of the boat through the water4 ,when the sailors are supposed to have reached their destination1 the strictness of these rules is somewhat relaxed2 but during the whole time that the voyage lasts the girls are forbidden to eat fish which have sharp bones or stings1 such as the sting-ray1 lest their friends at sea should be involved in sharp1 stinging trouble4#dbg ,sidenote3 ,telepathy in war4 ,telepathy in war among the ,dyaks4 ,where beliefs like these prevail as to the sympathetic connexion between friends at a distance1 we need not wonder that above everything else war1 with its stern yet stirring appeal to some of the deepest and tenderest of human p#abg emotions1 should quicken in the anxious relations left behind a desire to turn the sympathetic bond to the utmost account for the benefit of the dear ones who may at any moment be fighting and dying far away4 ,hence1 to secure an end so natural and laudable1 friends at home are apt to resort to devices which will strike us as pathetic or ludicrous1 according as we consider their object or the means adopted to effect it4 ,thus in some districts of ,borneo1 when a ,dyak is out head-hunting1 his wife or1 if he is unmarried1 his sister must wear a sword day and night in order that he may always be thinking of his weapons2 and she may not sleep during the day nor go to bed before two in the morning1 lest her husband or brother should thereby be surprised in his sleep by an enemy4#dbh ,in other parts of ,borneo1 when the men are away on a warlike expedition1 their mats are spread in their houses just as if they were at home1 and the fires are kept up till late in the evening and lighted again before dawn1 in order that the men may not be cold4 ,further1 the roofing of the house is opened before daylight to prevent the distant husbands1 brothers1 and sons from sleeping too late1 and so being surprised by the enemy4#dbi ,while a ,malay of the ,peninsula is away at the wars1 his pillows and sleeping-mat at home must be kept rolled up4 ,if any one else were to use them1 the absent warrior's courage would fail and disaster would befall him4 ,his wife and children may not have their hair cut in his absence1 nor may he himself have his hair shorn4#dcj ,sidenote3 ,telepathy in war among the ,sea ,dyaks4 ,among the ,sea ,dyaks of ,banting in ,sarawak the women strictly observe an elaborate code of rules while the men are away fighting4 ,some of the rules are negative and some are positive1 but all alike are based on the principles of magical homoeopathy and telepathy4 ,amongst them are the following4 ,the women must wake very early in the morning and open the windows as soon as it is light2 otherwise their absent husbands will oversleep themselves4 ,the women may not oil their hair1 or the men will slip4 ,the women may neither sleep nor doze by day1 p#abh or the men will be drowsy on the march4 ,the women must cook and scatter popcorn on the verandah every morning2 so will the men be agile in their movements4 ,the rooms must be kept very tidy1 all boxes being placed near the walls2 for if any one were to stumble over them1 the absent husbands would fall and be at the mercy of the foe4 ,at every meal a little rice must be left in the pot and put aside2 so will the men far away always have something to eat and need never go hungry4 ,on no account may the women sit at the loom till their legs grow cramped1 otherwise their husbands will likewise be stiff in their joints and unable to rise up quickly or to run away from the foe4 ,so in order to keep their husband's joints supple the women often vary their labours at the loom by walking up and down the verandah4 ,further1 they may not cover up their faces1 or the men would not be able to find their way through the tall grass or jungle4 ,again1 the women may not sew with a needle1 or the men will tread on the sharp spikes set by the enemy in the path4 ,should a wife prove unfaithful while her husband is away1 he will lose his life in the enemy's country4 ,some years ago all these rules and more were observed by the women of ,banting1 while their husbands were fighting for the ,english against rebels4 ,but alas6 these tender precautions availed them little2 for many a man1 whose faithful wife was keeping watch and ward for him at home1 found a soldier's grave4#dca ,sidenote3 ,telepathy in war among the ,shans1 the ,timorese1 and the ,toradjas4 ,among the ,shans of ,burma the wife of an absent warrior has to observe certain rules4 ,every fifth day she rests and does no work4 ,she fills an earthen goblet with water to the brim and puts flowers into it every day4 ,if the water sinks or the flowers fade1 it is an omen of death4 ,moreover1 she may not sleep on her husband's bed during his absence1 but she sweeps the bedding clean and lays it out every night4#dcb ,in the island of ,timor1 while war is being waged1 the high-priest never quits the temple2 his food is brought to him or cooked inside2 day and night he must keep the fire burning1 for if he were to let it die out1 disaster would befall the warriors and would continue so p#abi long as the hearth was cold4 ,moreover1 he must drink only hot water during the time the army is absent2 for every draught of cold water would damp the spirits of the people1 so that they could not vanquish the enemy4#dcc ,among the ,toradjas of ,central ,celebes1 when a party of men is out hunting for heads1 the villagers who stay at home1 and especially the wives of the head-hunters1 have to observe certain rules in order not to hinder the absent men at their task4 ,in the first place1 the entrance to the lobo or spirit-house is shut4 ,for the spirits of their fathers1 who live in that house1 are now away with the warriors1 watching over and guarding them2 and if any one entered their house in their absence they would hear the noise and return and be very angry at being thus called back from the campaign4 ,moreover1 the people at home have to keep the house tidy3 the sleeping-mats of the absent men must be hung on beams1 not rolled up as if they were to be away a long time3 their wives and next-of-kin may not quit the house at night3 every night a light burns in the house1 and a fire must be kept up constantly at the foot of the house-ladder3 garments1 turbans1 and head-dresses may not be laid aside at night1 for if the turban or head-dress were put off the warrior's turban might drop from his head in the battle2 and the wives may sew no garments4 ,when the spirit of the head-hunter returns home in his sleep 7which is the ,toradja expression for a soldier's dream7 he must find everything there in good order and nothing that could vex him4 ,by the observance of these rules1 say the ,toradjas1 the souls of the head-hunters are 8covered0 or protected4 ,and in order to make them strong1 that they may not soon grow weary1 rice is strewed morning and evening on the floor of the house4 ,the women too go about constantly with a certain plant of which the pods are so light and feathery that they are easily wafted by the wind1 for that helps to make the men nimble-footed4#dcd p#acj ,sidenote3 ,telepathy in war among the ,galelareese and the ,kei ,islanders4 ,when ,galelareese men are going away to war1 they are accompanied down to the boats by the women4 ,but after the leave-taking is over1 the women1 in returning to their houses1 must be careful not to stumble or fall1 and in the house they may neither be angry nor lift up weapons against each other2 otherwise the men will fall and be killed in battle4#dce ,similarly1 we saw that among the ,chams domestic brawls at home are supposed to cause the searcher for eagle-wood to fall a prey to wild beasts on the mountains4#dcf ,further1 ,galelareese women may not lay down the chopping knives in the house while their husbands are at the wars2 the knives must always be hung up on hooks4#dcg ,the reason for the rule is not given2 we may conjecture that it is a fear lest1 if the chopping knives were laid down by the women at home1 the men would be apt to lay down their weapons in the battle or at other inopportune moments4 ,in the ,kei ,islands1 when the warriors have departed1 the women return indoors and bring out certain baskets containing fruits and stones4 ,these fruits and stones they anoint and place on a board1 murmuring as they do so1 8,o lord sun1 moon1 let the bullets rebound from our husbands1 brothers1 betrothed1 and other relations1 just as raindrops rebound from these objects which are smeared with oil40 ,as soon as the first shot is heard1 the baskets are put aside1 and the women1 seizing their fans1 rush out of the houses4 ,then1 waving their fans in the direction of the enemy1 they run through the village1 while they sing1 8,o golden fans6 let our bullets hit1 and those of the enemy miss40#dch ,in this custom the ceremony of anointing stones1 in order that the bullets may recoil from the men like raindrops from the stones1 is a piece of pure homoeopathic or imitative magic2 but the prayer to the sun1 that he will be pleased to give effect to the charm1 is a religious and perhaps later addition4 ,the waving of the fans seems to be a charm to direct the bullets towards or away from their p#aca mark1 according as they are discharged from the guns of friends or foes4 ,sidenote3 ,telepathy in war among the ,malagasy4 ,an old historian of ,madagascar informs us that 8while the men are at the wars1 and until their return1 the women and girls cease not day and night to dance1 and neither lie down nor take food in their own houses4 ,and although they are very voluptuously inclined1 they would not for anything in the world have an intrigue with another man while their husband is at the war1 believing firmly that if that happened1 their husband would be either killed or wounded4 ,they believe that by dancing they impart strength1 courage1 and good fortune to their husbands2 accordingly during such times they give themselves no rest1 and this custom they observe very religiously40#dci ,similarly a traveller of the seventeenth century writes that in ,madagascar 8when the man is in battle or under march1 the wife continually dances and sings1 and will not sleep or eat in her own house1 nor admit of the use of any other man1 unless she be desirous to be rid of her own2 for they entertain this opinion among them1 that if they suffer themselves to be overcome in an intestin war at home1 their husbands must suffer for it1 being ingaged in a forreign expedition2 but1 on the contrary1 if they behave themselves chastely1 and dance lustily1 that then their husbands1 by some certain sympathetical operation1 will be able to vanquish all their combatants40#ddj ,we have seen that among hunters in various parts of the world the infidelity of the wife at home is believed to have a disastrous effect on her absent husband4 ,in the ,babar ,archipelago1 and among the ,wagogo of ,east ,africa1 when the men are at the wars the women at home are bound to chastity1 and in the ,babar ,archipelago they must fast besides4#dda ,under similar circumstances in the islands of ,leti1 ,moa1 and ,lakor the women and children are forbidden to remain inside of the houses and to twine thread or weave4#ddb p#acb ,sidenote3 ,telepathy in war among the natives of ,west ,africa4 ,telepathy in war among the ,american ,indians4 ,telepathy in war among the ,kafirs of the ,hindoo ,koosh4 ,among the ,tshi-speaking peoples of the ,gold ,coast the wives of men who are away with the army paint themselves white1 and adorn their persons with beads and charms4 ,on the day when a battle is expected to take place1 they run about armed with guns1 or sticks carved to look like guns1 and taking green paw-paws 7fruits shaped somewhat like a melon71 they hack them with knives1 as if they were chopping off the heads of the foe4#ddc ,the pantomime is no doubt merely an imitative charm1 to enable the men to do to the enemy as the women do to the paw-paws4 ,in the ,west ,african town of ,framin1 while the ,ashantee war was raging some years ago1 ,mr4 ,fitzgerald ,marriott saw a dance performed by women whose husbands had gone as carriers to the war4 ,they were painted white and wore nothing but a short petticoat4 ,at their head was a shrivelled old sorceress in a very short white petticoat1 her black hair arranged in a sort of long projecting horn1 and her black face1 breasts1 arms1 and legs profusely adorned with white circles and crescents4 ,all carried long white brushes made of buffalo or horse tails1 and as they danced they sang1 8,our husbands have gone to ,ashanteeland2 may they sweep their enemies off the face of the earth60#ddd ,among the ,thompson ,indians of ,british ,columbia1 when the men were on the war-path1 the women performed dances at frequent intervals4 ,these dances were believed to ensure the success of the expedition4 ,the dancers flourished their knives1 threw long sharp-pointed sticks forward1 or drew sticks with hooked ends repeatedly backward and forward4 ,throwing the sticks forward was symbolic of piercing or warding off the enemy1 and drawing them back was symbolic of drawing their own men from danger4 ,the hook at the end of the stick was particularly well adapted to serve the purpose of a life-saving apparatus4 ,the women always pointed their weapons towards the enemy's country4 ,they painted their faces red and sang as they danced1 and they prayed to the weapons to preserve their husbands and help them to kill many foes4 ,some had p#acc eagle-down stuck on the points of their sticks4 ,when the dance was over1 these weapons were hidden4 ,if a woman whose husband was at the war thought she saw hair or a piece of a scalp on the weapon when she took it out1 she knew that her husband had killed an enemy4 ,but if she saw a stain of blood on it1 she knew he was wounded or dead4#dde ,when the men of the ,yuki tribe of ,indians in ,california were away fighting1 the women at home did not sleep2 they danced continually in a circle1 chanting and waving leafy wands4 ,for they said that if they danced all the time1 their husbands would not grow tired4#ddf ,among the ,haida ,indians of the ,queen ,charlotte ,islands1 when the men had gone to war1 the women at home would get up very early in the morning and pretend to make war by falling upon their children and feigning to take them for slaves4 ,this was supposed to help their husbands to go and do likewise4 ,if a wife were unfaithful to her husband while he was away on the war-path1 he would probably be killed4 ,for ten nights all the women at home lay with their heads towards the point of the compass to which the war-canoes had paddled away4 ,then they changed about1 for the warriors were supposed to be coming home across the sea4 ,at ,masset the ,haida women danced and sang war-songs all the time their husbands were away at the wars1 and they had to keep everything about them in a certain order4 ,it was thought that a wife might kill her husband by not observing these customs4#ddg ,in the ,kafir district of the ,hindoo ,koosh1 while the men are out raiding1 the women abandon their work in the fields and assemble in the villages to dance day and night4 ,the dances are kept up most of each day and the whole of each night4 ,sir ,george ,robertson1 who reports the custom1 more than once watched the dancers dancing at midnight and in the early morning1 and could see by the fitful glow of the p#acd woodfire how haggard and tired they looked1 yet how gravely and earnestly they persisted in what they regarded as a serious duty4#ddh ,the dances of these ,kafirs are said to be performed in honour of certain of the national gods1 but when we consider the custom in connexion with the others which have just been passed in review1 we may reasonably surmise that it is or was originally in its essence a sympathetic charm intended to keep the absent warriors wakeful1 lest they should be surprised in their sleep by the enemy4 ,when a band of ,carib ,indians of the ,orinoco had gone on the war-path1 their friends left in the village used to calculate as nearly as they could the exact moment when the absent warriors would be advancing to attack the enemy4 ,then they took two lads1 laid them down on a bench1 and inflicted a most severe scourging on their bare backs4 ,this the youths submitted to without a murmur1 supported in their sufferings by the firm conviction1 in which they had been bred from childhood1 that on the constancy and fortitude with which they bore the cruel ordeal depended the valour and success of their comrades in the battle4#ddi ,sidenote3 ,homoeopathic magic at making drums4 ,various applications of homoeopathic magic4 ,so much for the savage theory of telepathy in war and the chase4 ,we pass now to other cases of homoeopathic or imitative magic4 ,while marriageable boys of the ,mekeo district in ,british ,new ,guinea are making their drums1 they have to live alone in the forest and to observe a number of rules which are based on the principle of homoeopathic magic4 ,the drums will be used in the dances1 and in order that they may give out a resonant sonorous note1 great care must be taken in their construction4 ,the boys may spend from two days to a week at the task4 ,having chosen a suitable piece of wood1 they scrape the outside into shape with a shell1 and hollow out the inside by burning it with a hot coal till the sides are very thin4 ,the skin of an iguana1 made supple by being steeped in coco-nut milk1 is then stretched over the hollow and tightened with string and glue4 ,all the time a boy is at work on his drum1 he must carefully avoid p#ace women2 for if a woman or a girl were to see him1 the drum would split and sound like an old cracked pot4 ,if he ate fish1 a bone would prick him and the skin of the drum would burst4 ,if he ate a red banana it would choke him1 and the drum would give a dull stifled note2 if he tasted grated coco-nut1 the white ants1 like the white particles of the nut1 would gnaw the body of the drum2 if he cooked his food in the ordinary round-bellied pot1 he would grow fat and would not be able to dance1 and the girls would despise him and say1 8,your belly is big2 it is a pot60 ,moreover1 he must strictly shun water2 for if he accidentally touched it with his feet1 his hands1 or his lips before the drum was quite hollowed out1 he would throw the instrument away1 saying3 8,i have touched water2 my hot coal will be put out1 and ,i shall never be able to hollow out my drum40#dej ,a ,highland witch can sink a ship by homoeopathic or imitative magic4 ,she has only to set a small round dish floating in a milk-pan full of water1 and then to croon her spell4 ,when the dish upsets in the pan1 the ship will go down in the sea4 ,they say that once three witches from ,harris left home at night after placing the milk-pan thus on the floor1 and strictly charging a serving-maid to let nothing come near it4 ,but while the girl was not looking a duck came in and squattered about in the water on the floor4 ,next morning the witches returned and asked if anything had come near the pan4 ,the girl said 8,no10 whereupon one of the witches said to the others1 8,what a heavy sea we had last night coming round ,cabag head60#dea ,if a wolf has carried off a sheep or a pig1 the ,esthonians have a very simple mode of making him drop it4 ,they let fall anything that they happen to have at hand1 such as a cap or a glove1 or1 what is perhaps still better1 they lift a heavy stone and then let it go4 ,by that act1 on the principle of homoeopathic magic1 they compel the wolf to let go his booty4#deb ,sidenote3 ,homoeopathic magic applied to make plants grow4 ,magic at sowing and planting4 ,among the many beneficent uses to which a mistaken p#acf ingenuity has applied the principle of homoeopathic or imitative magic1 is that of causing trees and plants to bear fruit in due season4 ,in ,thringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees1 and he walks with long strides1 so that the bag sways to and fro on his back4 ,it is believed that this will cause the flax to wave in the wind4#dec ,in the interior of ,sumatra rice is sown by women who1 in sowing1 let their hair hang loose down their back1 in order that the rice may grow luxuriantly and have long stalks4#ded ,similarly1 in ancient ,mexico a festival was held in honour of the goddess of maize1 or 8the long-haired mother10 as she was called4 ,it began at the time 8when the plant had attained its full growth1 and fibres shooting forth from the top of the green ear indicated that the grain was fully formed4 ,during this festival the women wore their long hair unbound1 shaking and tossing it in the dances which were the chief feature in the ceremonial1 in order that the tassel of the maize might grow in like profusion1 that the grain might be correspondingly large and flat1 and that the people might have abundance40#dee ,it is a ,malay maxim to plant maize when your stomach is full1 and to see to it that your dibble is thick2 for this will swell the ear of the maize4#def ,and they say that you should sow rice also with a full stomach1 for then the ears will be full4#deg ,the eminent novelist1 ,mr4 ,thomas ,hardy1 was once told that the reason why certain trees in front of his house1 near ,weymouth1 did not thrive1 was that he looked at them before breakfast on an empty stomach4#deh ,more elaborate still are the measures taken by an ,esthonian peasant woman to make her cabbages thrive4 ,on the day when they are p#acg sown she bakes great pancakes1 in order that the cabbages may have great broad leaves2 and she wears a dazzling white hood in the belief that this will cause the cabbages to have fine white heads4 ,moreover1 as soon as the cabbages are transplanted1 a small round stone is wrapt up tightly in a white linen rag and set at the end of the cabbage bed1 because in this way the cabbage heads will grow very white and firm4#dei ,among the ,huzuls of the ,carpathians1 when a woman is planting cabbages1 she winds many cloths about her head1 in order that the heads of the cabbages may also be thick4 ,and as soon as she has sown parsley1 she grasps the calf of her leg with both hands1 saying1 8,may it be as thick as that60#dfj ,among the ,kurs of ,east ,prussia1 who inhabit the long sandy tongue of land known as the ,nehrung which parts the ,baltic from a lagoon1 when a farmer sows his fields in spring1 he carries an axe and chops the earth with it1 in order that the cornstalks may be so sturdy that an axe will be needed to hew them down4#dfa ,for much the same reason a ,bavarian sower in sowing wheat will sometimes wear a golden ring1 in order that the corn may have a fine yellow colour4#dfb ,the ,malagasy think that only people with a good even set of teeth should plant maize1 for otherwise there will be empty spaces in the maize cob corresponding to the empty spaces in the planter's teeth4#dfc ,sidenote3 ,dancing and leaping high as a charm to make the crops grow high4 ,in many parts of ,europe dancing or leaping high in the air are approved homoeopathic modes of making the crops grow high4 ,thus in ,franche-,comt they say that you should dance at the ,carnival in order to make the hemp grow tall4#dfd ,in the ,vosges mountains the sower of hemp pulls his nether garments up as far as he can1 because he imagines that the hemp he is sowing will p#ach attain the precise height to which he has succeeded in hitching up his breeches2#dfe and in the same region another way of ensuring a good crop of hemp is to dance on the roof of the house on ,twelfth ,day4#dff ,in ,swabia and among the ,transylvanian ,saxons it is a common custom for a man who has sown hemp to leap high on the field1 in the belief that this will make the hemp grow tall4#dfg ,all over ,baden till recently it was the custom for the farmer's wife to give the sower a dish of eggs or a cake baked with eggs either before or after sowing1 in order that he might leap as high as possible4 ,this was deemed the best way of making the hemp grow high4 ,for the same purpose some people who had sown hemp used to dance the hemp dance1 as it was called1 on ,shrove ,tuesday1 and in this dance also the dancers jumped as high as they could4 ,in some parts of ,baden the hemp seed is thrown in the air as high as possible1 and in ,katzenthal the urchins leap over fires in order that the hemp may grow tall4#dfh ,similarly in many other parts of ,germany and ,austria the peasant imagines that he makes the flax grow tall by dancing or leaping high1 or by jumping backwards from a table2 the higher the leap the taller will the flax be that year4 ,the special season for thus promoting the growth of flax is ,shrove ,tuesday1 but in some places it is ,candlemas or ,walpurgis ,night 7the eve of ,may ,day74 ,the scene of the performance is the flax field1 the farmhouse1 or the village tavern4#dfi ,in p#aci some parts of ,eastern ,prussia the girls dance one by one in a large hoop at midnight on ,shrove ,tuesday4 ,the hoop is adorned with leaves1 flowers1 and ribbons1 and attached to it are a small bell and some flax4 ,strictly speaking1 the hoop should be wrapt in white linen handkerchiefs1 but the place of these is often taken by many-coloured bits of cloth1 wool1 and so forth4 ,while dancing within the hoop each girl has to wave her arms vigorously and cry 8,flax grow60 or words to that effect4 ,when she has done1 she leaps out of the hoop1 or is lifted out of it by her partner4#dgj ,in ,anhalt1 when the sower had sown the flax1 he leaped up and flung the seed-bag high in the air1 saying1 8,grow and turn green6 ,you have nothing else to do40 ,he hoped that the flax would grow as high as he flung the seed-bag in the air4 ,at ,quellendorff1 in ,anhalt1 the first bushel of seed-corn had to be heaped up high in order that the corn-stalks should grow tall and bear plenty of grain4#dga ,when ,macedonian farmers have done digging their fields1 they throw their spades up into the air1 and catching them again1 exclaim1 8,may the crop grow as high as the spade has gone60#dgb ,sidenote3 ,plants and trees influenced homoeopathically by a person's act or state4 ,fertilising influence supposed to be exercised on plants by pregnant women or by women who have borne many children4 ,barren women supposed to make the fruit-trees barren4 ,the notion that a person can influence a plant homoeopathically by his act or condition comes out clearly in a remark made by a ,malay woman4 ,being asked why she stripped the upper part of her body naked in reaping the rice1 she explained that she did it to make the rice-husks p#adj thinner1 as she was tired of pounding thick-husked rice4#dgc ,clearly1 she thought that the less clothing she wore the less husk there would be on the rice4 ,among the ,minangkabauers of ,sumatra1 when a rice barn has been built a feast is held1 of which a woman far advanced in pregnancy must partake4 ,her condition will obviously help the rice to be fruitful and multiply4#dgd ,among the ,zulus a pregnant woman sometimes grinds corn1 which is afterwards burnt among the half-grown crops in order to fertilise them4#dge ,for a similar reason in ,syria when a fruit-tree does not bear1 the gardener gets a pregnant woman to fasten a stone to one of its branches2 then the tree will be sure to bear fruit1 but the woman will run a risk of miscarriage1#dgf having transferred her fertility1 or part of it1 to the tree4 ,the practice of loading with stones a tree which casts its fruit is mentioned by ,maimonides1#dgg though the ,rabbis apparently did not understand it4 ,the proceeding was most probably a homoeopathic charm designed to load the tree with fruit4#dgh ,in ,swabia they say that if a fruit-tree does not bear1 you should keep it loaded with a heavy stone all summer1 and next year it will be sure to bear4#dgi ,the custom of tying stones to fruit-trees in order to ensure a crop of fruit is followed also in ,sicily4#dhj ,the magic virtue of a pregnant woman to communicate fertility is known to ,bavarian and ,austrian peasants1 who p#ada think that if you give the first fruit of a tree to a woman with child to eat1 the tree will bring forth abundantly next year4#dha ,in ,bohemia for a similar purpose the first apple of a young tree is sometimes plucked and eaten by a woman who has borne many children1 for then the tree will be sure to bear many apples4#dhb ,in the ,zrcher ,oberland1 ,switzerland1 they think that a cherry-tree will bear abundantly if its first fruit is eaten by a woman who has just given birth to her first child4#dhc ,in ,macedonia the first fruit of a tree should not be eaten by a barren woman but by one who has many children4#dhd ,the ,nicobar ,islanders think it lucky to get a pregnant woman and her husband to plant seed in gardens4#dhe ,the ,greeks and ,romans sacrificed pregnant victims to the goddesses of the corn and of the earth1 doubtless in order that the earth might teem and the corn swell in the ear4#dhf ,when a ,catholic priest remonstrated with the ,indians of the ,orinoco on allowing their women to sow the fields in the blazing sun1 with infants at their breasts1 the men answered1 8,father1 you don't understand these things1 and that is why they vex you4 ,you know that women are accustomed to bear children1 and that we men are not4 ,when the women sow1 the stalk of the maize bears two or three ears1 the root of the yucca yields two or three p#adb basketfuls1 and everything multiplies in proportion4 ,now why is that8 ,simply because the women know how to bring forth1 and know how to make the seed which they sow bring forth also4 ,let them sow1 then2 we men don't know as much about it as they do40#dhg ,for the same reason1 probably1 the ,tupinambas of ,brazil thought that if a certain earth-almond were planted by the men1 it would not grow4#dhh ,among the ,ilocans of ,luzon the men sow bananas1 but the sower must have a young child on his shoulder1 or the bananas will bear no fruit4#dhi ,when a tree bears no fruit1 the ,galelareese think it is a male2 and their remedy is simple4 ,they put a woman's petticoat on the tree1 which1 being thus converted into a female1 will naturally prove prolific4#dij ,on the other hand the ,baganda believe that a barren wife infects her husband's garden with her own sterility and prevents the trees from bearing fruit2 hence a childless woman is generally divorced4#dia ,for a like reason1 probably1 the ,wajagga of ,east ,africa throw away the corpse of a childless woman1 with all her belongings1 in the forest or in any other place where the land is never cultivated2 moreover her body is not carried out of the door of the hut1 but a special passage is broken for it through the wall1#dib no doubt to prevent her dangerous ghost from finding its way back4#dic ,sidenote3 ,taboos based on the belief that persons can influence vegetation homoeopathically by their acts or states4 ,thus on the theory of homoeopathic magic a person can influence vegetation either for good or for evil according to the good or the bad character of his acts or states3 for example1 a fruitful woman makes plants fruitful1 a barren woman makes them barren4 ,hence this belief in the noxious and infectious nature of certain personal qualities or accidents p#adc has given rise to a number of prohibitions or rules of avoidance3 people abstain from doing certain things lest they should homoeopathically infect the fruits of the earth with their own undesirable state or condition4 ,all such customs of abstention or rules of avoidance are examples of negative magic or taboo4#did ,thus1 for example1 arguing from what may be called the infectiousness of personal acts or states1 the ,galelareese say that you ought not to shoot with a bow and arrows under a fruit-tree1 or the tree will cast its fruit even as the arrows fall to the ground2#die and that when you are eating water-melon you ought not to mix the pips which you spit out of your mouth with the pips which you have put aside to serve as seed2 for if you do1 though the pips you spat out may certainly spring up and blossom1 yet the blossoms will keep falling off just as the pips fell from your mouth1 and thus these pips will never bear fruit4#dif ,precisely the same train of thought leads the ,bavarian peasant to believe that if he allows the graft of a fruit-tree to fall on the ground1 the tree that springs from that graft will let its fruit fall untimely4#dig ,the ,indians of ,santiago ,tepehuacan suppose that if a single grain of the maize which they are about to sow were eaten by an animal1 the birds and the wild boars would come and devour all the rest1 and nothing would grow4 ,and if any of these ,indians has ever in his life buried a corpse1 he will never be allowed to plant a fruit-tree1 for they say that the tree would wither4 ,and they will not let such a man go fishing with them1 for the fish would flee from him4#dih ,clearly these ,indians imagine that anybody who has buried a corpse is thereby tainted1 so to say1 with an infection of death1 which might prove fatal to fruits and fish4 ,in ,nias1 the day after a man has made preparations for planting rice he may not use fire1 or the crop would be parched2 he may not spread his mats on the ground1 or the young plants would droop towards the earth4#dii p#add ,when the ,chams of ,cochinchina are sowing their dry rice-fields and desire that no rain should fall1 they eat their rice dry instead of moistening it1 as they usually do1 with the water in which vegetables and fish have been boiled4 ,that prevents rain from spoiling the rice4#ejj ,sidenote3 ,persons influenced homoeopathically by plants4 ,people supposed to be influenced homoeopathically by the nature of the timber of which their houses are built4 ,in the foregoing cases a person is supposed to influence vegetation homoeopathically4 ,he infects trees or plants with qualities or accidents1 good or bad1 resembling and derived from his own4 ,but on the principle of homoeopathic magic the influence is mutual3 the plant can infect the man just as much as the man can infect the plant4 ,in magic1 as ,i believe in physics1 action and reaction are equal and opposite4 ,the ,cherokee ,indians are adepts in practical botany of the homoeopathic sort4 ,thus wiry roots of the catgut plant or devil's shoestring 7,tephrosia7 are so tough that they can almost stop a ploughshare in the furrow4 ,hence ,cherokee women wash their heads with a decoction of the roots to make the hair strong1 and ,cherokee ball-players wash themselves with it to toughen their muscles4 ,to help them to spring quickly to their feet when they are thrown to the ground1 these ,indian ball-players also bathe their limbs with a decoction of the small rush 7,juncus tenuis71 which1 they say1 always recovers its erect position1 no matter how often it is trampled down4 ,to improve a child's memory the ,cherokees beat up burs in water which has been fetched from a roaring waterfall4 ,the virtue of the potion is threefold4 ,the voice of the ,long ,man or river-god is heard in the roar of the cataract2 the stream seizes and holds things cast upon its surface2 and there is nothing that sticks like a bur4 ,hence it seems clear that with the potion the child will drink in the lessons taught by the voice of the waters1 will seize them like the stream1 and stick fast to them like a bur4 ,for a like reason the ,cherokee fisherman ties the plant called ,venus' flytrap 7,dionaea7 to his fishtrap1 and he chews the plant and spits it on the bait4 ,that will be sure to make the trap and the bait catch fish1 just as ,venus' flytrap catches and digests the insects which alight on it4#eja p#ade ,the ,kei islanders think that certain creepers which adhere firmly to the trunks of trees prevent voyagers at sea from being wafted hither and thither at the mercy of the wind and the waves2 the adhesive power of the plants enables the mariners to go straight to their destination4#ejb ,it is a ,galelareese belief that if you eat a fruit which has fallen to the ground1 you will yourself contract a disposition to stumble and fall2 and that if you partake of something which has been forgotten 7such as a sweet potato left in the pot or a banana in the fire71 you will become forgetful4#ejc ,the ,galelareese are also of opinion that if a woman were to consume two bananas growing from a single head she would give birth to twins4#ejd ,the ,guarani ,indians of ,south ,america thought that a woman would become a mother of twins if she ate a double grain of millet4#eje ,in ,vedic times a curious application of this principle supplied a charm by which a banished prince might be restored to his kingdom4 ,he had to eat food cooked on a fire which was fed with wood which had grown out of the stump of a tree which had been cut down4 ,the recuperative power manifested by such a tree would in due course be communicated through the fire to the food1 and so to the prince1 who ate the food which was cooked on the fire which was fed with the wood which grew out of the tree4#ejf ,among the ,lkugen ,indians of ,vancouver ,island an infallible means of making your hair grow long is to rub it with fish oil and the pulverised fruit of a particular kind of poplar 7,populus trichocarpa74 ,as the fruit grows a long way up the tree1 it cannot fail to make your hair grow long too4#ejg ,at ,allumba1 in ,central ,australia1 there is a tree to p#adf which the sun1 in the shape of a woman1 is said to have travelled from the east4 ,the natives believe that if the tree were destroyed1 they would all be burned up2 and that were any man to kill and eat an opossum from this tree1 the food would burn up all his inward parts so that he would die4#ejh ,the ,sundanese of the ,indian ,archipelago regard certain kinds of wood as unsuitable for use in house-building1 especially such trees as have prickles or thorns on their trunks4 ,they think that the life of people who lived in a house made of such timber would be thorny and full of trouble4 ,again1 if a house is built of trees that have fallen1 or lost their leaves through age1 the inmates would die soon or would be hard put to it to earn their bread4 ,again1 wood from a house that has been burnt down should never be used in building1 for it would cause a fire to break out in the new house4#eji ,in ,java some people would not build a house with the wood of a tree that has been uprooted by a storm1 lest the house should fall down in like manner2 and they take care not to construct the upright and the horizontal parts 7the standing and lying parts1 as they call them7 of the edifice out of the same tree4 ,the reason for this precaution is a belief that if the standing and lying woodwork was made out of the same tree1 the inmates of the house would constantly suffer from ill health2 no sooner had one of them got up from a bed of sickness than another would have to lie down on it2 and so it would go on1 one up and another down1 perpetually4#eaj ,before ,cherokee braves went forth to war the medicine-man used to give each man a small charmed root which made him absolutely invulnerable4 ,on the eve of battle the warrior bathed in a running stream1 chewed a portion of the root and spat the juice on his body in order that the bullets might slide from his skin like the drops of water4 ,some of my readers perhaps doubt whether this really made the men bomb-proof4 ,there is a barren and paralysing spirit of scepticism abroad at p#adg the present day which is most deplorable4 ,however1 the efficacy of this particular charm was proved in the ,civil ,war1 for three hundred ,cherokees served in the army of the ,south2 and they were never1 or hardly ever1 wounded in action4#eaa ,near ,charlotte ,waters1 in ,central ,australia1 there is a tree which sprang up to mark the spot where a blind man died4 ,it is called the ,blind ,tree by the natives1 who think that if it were cut down all the people of the neighbourhood would become blind4 ,a man who wishes to deprive his enemy of sight need only go to the tree by himself and rub it1 muttering his wish and exhorting the magic virtue to go forth and do its baleful work4#eab ,sidenote3 ,homoeopathic magic of the dead4 ,homoeopathic magic of the dead employed by burglars for the purpose of concealment4 ,in this last example the infectious quality1 though it emanates directly from a tree1 is derived originally from a man--namely1 the blind man--who was buried at the place where the tree grew4 ,similarly1 the ,central ,australians believe that a certain group of stones at ,undiara are the petrified boils of an old man who long ago plucked them from his body and left them there2 hence any man who wishes to infect his enemy with boils will go to these stones and throw miniature spears at them1 taking care that the points of the spears strike the stones4 ,then the spears are picked up1 and thrown one by one in the direction of the person whom it is intended to injure4 ,the spears carry with them the magic virtue from the stones1 and the result is an eruption of painful boils on the body of the victim4 ,sometimes a whole group of people can be afflicted in this way by a skilful magician4#eac ,these examples introduce us to a fruitful branch of homoeopathic magic1 namely to that department of it which works by means of the dead2 for just as the dead can neither see nor hear nor speak1 so you may on homoeopathic principles render people blind1 deaf1 and dumb by the use of dead men's bones or anything else that is tainted by the infection of death4 ,thus among the ,galelareese1 when a young man goes a-wooing at night1 he takes a little earth from a grave and strews it on the p#adh roof of his sweetheart's house just above the place where her parents sleep4 ,this1 he fancies1 will prevent them from waking while he converses with his beloved1 since the earth from the grave will make them sleep as sound as the dead4#ead ,burglars in all ages and many lands have been patrons of this species of magic1 which is very useful to them in the exercise of their profession4 ,thus a ,south ,slavonian housebreaker sometimes begins operations by throwing a dead man's bone over the house1 saying1 with pungent sarcasm1 8,as this bone may waken1 so may these people waken02 after that not a soul in the house can keep his or her eyes open4#eae ,similarly1 in ,java the burglar takes earth from a grave and sprinkles it round the house which he intends to rob2 this throws the inmates into a deep sleep4#eaf ,with the same intention a ,hindoo will strew ashes from a pyre at the door of the house2#eag ,indians of ,peru scatter the dust of dead men's bones2#eah and ,ruthenian burglars remove the marrow from a human shin-bone1 pour tallow into it1 and having kindled the tallow1 march thrice round the house with this candle burning1 which causes the inmates to sleep a death-like sleep4 ,or the ,ruthenian will make a flute out of a human leg-bone and play upon it2 whereupon all persons within hearing are overcome with drowsiness4#eai ,the ,indians of ,mexico employed for this maleficent purpose the left fore-arm of a woman who had died in giving birth to her first child2 but the arm had to be stolen4 ,with it they beat the ground before they entered the house which they designed to plunder2 this caused every one in the house to lose all power of speech and motion2 they were as dead1 hearing and seeing everything1 but perfectly powerless2 some of them1 however1 really slept and even snored4#ebj ,in ,europe similar properties were p#adi ascribed to the ,hand of ,glory1 which was the dried and pickled hand of a man who had been hanged4 ,if a candle made of the fat of a malefactor who had also died on the gallows was lighted and placed in the ,hand of ,glory as in a candlestick1 it rendered motionless all persons to whom it was presented2 they could not stir a finger any more than if they were dead4#eba ,sometimes the dead man's hand is itself the candle1 or rather bunch of candles1 all its withered fingers being set on fire2 but should any member of the household be awake1 one of the fingers will not kindle4 ,such nefarious lights can only be extinguished with milk4#ebb ,often it is prescribed that the thief's candle should be made of the finger of a new-born or1 still better1 unborn child2 sometimes it is thought needful that the thief should have one such candle for every person in the house1 for if he has one candle too little somebody in the house will wake and catch him4 ,once these tapers begin to burn1 there is nothing but milk that will put them out4 ,in the seventeenth century robbers used to murder pregnant women in order thus to extract candles from their wombs4#ebc ,an ancient ,greek robber or burglar thought he could silence and put to flight the fiercest watchdogs by carrying with him a brand plucked from a funeral pyre4#ebd ,sidenote3 ,homoeopathic magic of the dead employed for various purposes4 ,again1 ,servian and ,bulgarian women who chafe at the restraints of domestic life will take the copper coins from the eyes of a corpse1 wash them in wine or water1 and give the liquid to their husbands to drink4 ,after swallowing it1 the husband will be as blind to his wife's peccadilloes as the dead man was on whose eyes the coins were laid4#ebe ,when a p#aej ,blackfoot ,indian went out eagle-hunting1 he used to take a skull with him1 because he believed that the skull would make him invisible1 like the dead person to whom it had belonged1 and so the eagles would not be able to see and attack him4#ebf ,the ,tarahumares of ,mexico are great runners1 and parties of them engage in races with each other4 ,they believe that human bones induce fatigue2 hence before a race the friends of one side will bury dead men's bones in the track1 hoping that the runners of the other side will pass over them and so be weakened4 ,naturally they warn their own men to shun the spot where the bones are buried4#ebg ,the ,belep of ,new ,caledonia think that they can disable an enemy from flight by means of the leg-bone of a dead foe4 ,they stick certain plants into the bone1 and then smash it between stones before the skulls of their ancestors4 ,it is easy to see that this breaks the leg of the living enemy and so hinders him from running away4 ,hence in time of war men fortify themselves with amulets of this sort4#ebh ,the ancient ,greeks seem to have thought that to set a young male child on a tomb would be to rob him of his manhood by infecting him with the impotence of the dead4#ebi ,and as there is no memory in the grave the ,arabs think that earth from a grave can make a man forget his griefs and sorrows1 especially the sorrow of an unhappy love4#ecj ,sidenote3 ,homoeopathic magic of animals4 ,again1 animals are often conceived to possess qualities or properties which might be useful to man1 and homoeopathic or imitative magic seeks to communicate these properties to human beings in various ways4 ,thus some ,bechuanas wear a ferret as a charm1 because1 being very tenacious of life1 it will make them difficult to kill4#eca ,others p#aea wear a certain insect1 mutilated1 but living1 for a similar purpose4#ecb ,yet other ,bechuana warriors wear the hair of a hornless ox among their own hair1 and the skin of a frog on their mantle1 because a frog is slippery1 and the ox1 having no horns1 is hard to catch2 so the man who is provided with these charms believes that he will be as hard to hold as the ox and the frog4#ecc ,again1 it seems plain that a ,south ,african warrior who twists tufts of rats' hair among his own curly black locks will have just as many chances of avoiding the enemy's spear as the nimble rat has of avoiding things thrown at it2 hence in these regions rats' hair is in great demand when war is expected4#ecd ,in ,morocco a fowl or a pigeon may sometimes be seen with a little red bundle tied to its foot2 the bundle contains a charm1 and it is believed that as the charm is kept in constant motion by the bird1 a corresponding restlessness is kept up in the mind of him or her against whom the charm is directed4#ece ,when a ,galla sees a tortoise1 he will take off his sandals and step on it1 believing that the soles of his feet are thereby made hard and strong like the shell of the animal4#ecf ,the ,wajaggas of ,eastern ,africa think that if they wear a piece of the wing-bone of a vulture tied round their leg they will be able to run and not grow weary1 just as the vulture flies unwearied through the sky4#ecg ,the ,esquimaux of ,baffin ,land fancy that if part of the intestines of a fox is placed under the feet of a baby boy1 he will become active and skilful in walking over thin ice1 like a fox4#ech ,one of the ancient books of ,india prescribes that when a sacrifice is offered for victory1 the earth out of which the altar is to be made should be taken from a place where a boar has been wallowing1 since the strength of the boar will be in that earth4#eci p#aeb ,when you are playing the one-stringed lute1 and your fingers are stiff1 the thing to do is to catch some long-legged field spiders and roast them1 and then rub your fingers with the ashes2 that will make your fingers as lithe and nimble as the spiders' legs--at least so think the ,galelareese4#edj ,as the sea-eagle is very expert at seizing fish in its talons1 the ,kei islanders use its claws as a charm to enable them to make great gain on their trading voyages4#eda ,the children of the ,baronga on ,delagoa ,bay are much troubled by a small worm which burrows under their skin1 where its meanderings are visible to the eye4 ,to guard her little one against this insect pest a ,baronga mother will attach to its wrist the skin of a mole which burrows just under the surface of the ground1 exactly as the worm burrows under the infant's skin4#edb ,to bring back a runaway slave an ,arab of ,north ,africa will trace a magic circle on the ground1 stick a nail in the middle of it1 and attach a beetle by a thread to the nail1 taking care that the sex of the beetle is that of the fugitive4 ,as the beetle crawls round and round it will coil the thread about the nail1 thus shortening its tether and drawing nearer to the centre at every circuit4 ,so by virtue of homoeopathic magic the runaway slave will be drawn back to his master4#edc ,the ,patagonian ,indians kill a mare and put a new-born boy in its body1 believing that this will make him a good horseman4#edd ,the ,lkugen ,indians of ,vancouver's ,island believe that the ashes of wasps rubbed on the faces of warriors going to battle will render the men as pugnacious as wasps1 and that a decoction of wasps' nests or of flies administered internally to barren women will make them prolific like the insects4#ede ,sidenote3 ,homoeopathic magic of snakes and other animals4 ,among the western tribes of ,british ,new ,guinea1 a p#aec man who has killed a snake will burn it and smear his legs with the ashes when he goes into the forest2 for no snake will bite him for some days afterwards4#edf ,the ,baronga of ,delagoa ,bay carry the powdered ashes of a serpent in a little bag as a talisman which guards them from snake-bites4#edg ,among the ,arabs of ,moab a woman will give her infant daughter the ashes of a scorpion mixed with milk to drink in order to protect her against the stings of scorpions4#edh ,the ,cholones of eastern ,peru think that to carry the poison tooth of a serpent is a protection against the bite of a serpent1 and that to rub the cheek with the tooth of an ounce is an infallible remedy for toothache and face-ache4#edi ,in order to strengthen her teeth some ,brazilian ,indians used to hang round a girl's neck at puberty the teeth of an animal which they called capugouare1 that is 8grass-eating40#eej ,when a thoroughbred mare has drunk at a trough1 an ,arab woman will hasten to drink any water that remains in order that she may give birth to strong children4#eea ,if a ,south ,slavonian has a mind to pilfer and steal at market1 he has nothing to do but to burn a blind cat1 and then throw a pinch of its ashes over the person with whom he is higgling2 after that he can take what he likes from the booth1 and the owner will not be a bit the wiser1 having become as blind as the deceased cat with whose ashes he has been sprinkled4 ,the thief may even ask boldly 8,did ,i pay for it80 and the deluded huckster will reply1 8,why1 certainly40#eeb ,equally simple and effectual is the expedient adopted by natives of ,central ,australia who desire to cultivate their beards4 ,they prick the chin all over with a pointed bone1 and then stroke it carefully with a magic stick or stone1 which represents a kind of rat that has very long whiskers4 ,the virtue of these whiskers naturally passes into the representative stick or p#aed stone1 and thence by an easy transition to the chin1 which1 consequently1 is soon adorned with a rich growth of beard4#eec ,when a party of these same natives has returned from killing a foe1 and they fear to be attacked by the ghost of the dead man in their sleep1 every one of them takes care to wear the tip of the tail of a rabbit-kangaroo in his hair4 ,why8 ,because the rabbit-kangaroo1 being a nocturnal animal1 does not sleep of nights2 and therefore a man who wears a tip of its tail in his hair will clearly be wakeful during the hours of darkness4#eed ,the ,unmatjera tribe of ,central ,australia use the tip of the tail of the same animal for the same purpose1 but they draw out the sympathetic chain one link farther4 ,for among them1 when a boy has undergone subincision and is leading a solitary life in the bush1 it is not he but his mother who wears the tip of the nocturnal creature's tail in order that he may be watchful at nights1 lest harm should befall him from snakes and so forth4#eee ,the ancient ,greeks thought that to eat the flesh of the wakeful nightingale would prevent a man from sleeping2 that to smear the eyes of a blear-sighted person with the gall of an eagle would give him the eagle's vision2 and that a raven's eggs would restore the blackness of the raven to silvery hair4 ,only the person who adopted this last mode of concealing the ravages of time had to be most careful to keep his mouth full of oil all the time he applied the eggs to his venerable locks1 else his teeth as well as his hair would be dyed raven black1 and no amount of scrubbing and scouring would avail to whiten them again4#eef ,the hair-restorer was in fact a shade too powerful1 and in applying it you might get more than you bargained for4 ,sidenote3 ,homoeopathic magic of animals among the ,cherokees and other ,american ,indians4 ,the ,huichol ,indians of ,mexico admire the beautiful markings on the backs of serpents4 ,hence when a ,huichol woman is about to weave or embroider1 her husband catches a large serpent and holds it in a cleft stick1 while the woman strokes the reptile with one hand down the whole length of its back2 then she passes the same hand over her forehead p#aee and eyes1 that she may be able to work as beautiful patterns in the web as the markings on the back of the serpent4#eeg ,among the ,tarahumares of ,mexico men who run races tie deer-hoofs to their backs in the belief that this will make them swift-footed like the deer4#eeh ,cherokee ball-players rub their bodies with eel-skins in order to make themselves as slippery and hard to hold as eels2 and they also apply land-tortoises to their legs in the hope of making them as thick and strong as the legs of these animals4 ,but they are careful not to eat frogs1 lest the brittleness of the frog's bones should infect their own bones4 ,moreover1 they will not eat the flesh of the sluggish hog-sucker1 lest they should lose their speed1 nor the flesh of rabbits1 lest1 like the rabbit1 they should become confused in running4 ,on the other hand1 their friends sprinkle a soup made of rabbit hamstrings along the path to be taken by their rivals1 in order to make these rivals timorous in action4 ,moreover1 the ball-players will not wear the feathers of the bald-headed buzzard1 for fear of themselves becoming bald1 nor turkey feathers1 lest they should suffer from a goitrous growth on the throat like the red appendage on the throat of a turkey4#eei ,the flesh of the common grey squirrel is forbidden to ,cherokees who suffer from rheumatism1 because the squirrel eats in a cramped position1 which would clearly aggravate the pangs of the rheumatic patient4#efj ,and a ,cherokee woman who is with child may not eat the flesh of the ruffed grouse1 because that bird hatches a large brood1 but loses most of them before maturity4 ,strict people1 indeed1 will not allow a woman to taste of the bird till she is past child-bearing4#efa ,when a ,cherokee is starting on a journey on a cold winter morning he rubs his feet in the ashes of the fire and sings four verses by means of which he can set the cold at defiance1 like the wolf1 the deer1 the fox1 and the opossum1 whose feet1 so the ,indians think1 are never frost-bitten4 ,after each verse he imitates the cry and action of the animal1 thus homoeopathically identifying himself with the creature4 ,the p#aef song he sings may be rendered1 8,i become a real wolf1 a real deer1 a real fox1 and a real opossum40 ,after stating that he has become a real wolf1 the songster utters a prolonged howl and paws the ground like a wolf with his feet4 ,after giving notice that he has become a real deer1 he imitates the call and jumping of a deer4 ,and after announcing his identification1 for all practical purposes1 with a fox and an opossum1 he mimicks the barking and scratching of a fox and the cry of an opossum when it is driven to bay1 also throwing his head back just as an opossum does when it feigns death4#efb ,some ,cherokees are said to drink tea made of crickets in order to become good singers like the insects4#efc ,if the eyes of a ,cherokee child be bathed with water in which a feather of an owl has been soaked1 the child will be able1 like the owl1 to keep awake all night4 ,the mole-cricket has claws with which it burrows in the earth1 and among the ,cherokees it is reputed to be an excellent singer4 ,hence when children are long of learning to speak1 their tongues are scratched with the claw of a live mole-cricket in order that they may soon talk as distinctly as the insect4 ,grown persons also1 who are slow of speech1 may acquire a ready flow of eloquence1 if only the inside of their throat be scratched on four successive mornings with a mole-cricket4#efd ,the negroes of the ,maroni river in ,guiana have a somewhat similar cure for stammering4 ,day and night the shrieks of a certain species of ape resound through the forest4 ,hence when the negroes kill one of these pests1 they remove its larynx and make a cup out of it4 ,if a stammering child drinks out of such a cup for a few months1 it ceases to stammer4#efe ,cherokee parents scratch the hands of their children with the pincers of a live red crawfish1 resembling a lobster1 in order to give the infants a strong grip1 like that of the crawfish4#eff ,this may help us to understand why on the fifth day after birth a ,greek child used to receive presents of octopuses and cuttle-fish from its friends and relations4#efg ,for the numerous arms1 legs1 and tentacles of p#aeg these creatures seem well calculated to strengthen the grip of a baby's hands and to impart the power of toddling to its little toes4 ,sidenote3 ,homoeopathic magic of inanimate things4 ,on the principle of homoeopathic magic1 inanimate things1 as well as plants and animals1 may diffuse blessing or bane around them1 according to their own intrinsic nature and the skill of the wizard to tap or dam1 as the case may be1 the stream of weal or woe4 ,thus1 for example1 the ,galelareese think that when your teeth are being filed you should keep spitting on a pebble1 for this establishes a homoeopathic connexion between you and the pebble1 by virtue of which your teeth will henceforth be as hard and durable as a stone4 ,on the other hand1 you ought not to comb a child before it has teethed1 for if you do1 its teeth will afterwards be separated from each other like the teeth of a comb4#efh ,nor should children look at a sieve1 otherwise they will suffer from a skin disease1 and will have as many sores on their bodies as there are holes in the sieve4#efi ,in ,samaracand women give a baby sugar candy to suck and put glue in the palm of its hand1 in order that1 when the child grows up1 his words may be sweet and precious things may stick to his hands as if they were glued4#egj ,the ,greeks thought that a garment made from the fleece of a sheep that had been torn by a wolf would hurt the wearer1 setting up an itch or irritation in his skin4 ,they were also of opinion that if a stone which had been bitten by a dog were dropped in wine1 it would make all who drank of that wine to fall out among themselves4#ega ,among the ,arabs of ,moab a childless woman often borrows the robe of a woman who has had many children1 hoping with the robe to acquire the fruitfulness of its owner4#egb ,the ,caffres of ,sofala1 in ,east ,africa1 had a great dread of being struck with anything hollow1 such as a reed or a straw1 and greatly preferred being thrashed with a good thick cudgel or an iron bar1 even though it hurt very much4 ,for they thought that if a man p#aeh were beaten with anything hollow1 his inside would waste away till he died4#egc ,in eastern seas there is a large shell which the ,buginese of ,celebes call the 8old man0 7kadjwo74 ,on ,fridays they turn these 8old men0 upside down and place them on the thresholds of their houses1 believing that whoever then steps over the threshold of the house will live to be old4#egd ,again1 the ,galelareese think that1 if you are imprudent enough to eat while somebody is sharpening a knife1 your throat will be cut that same evening1 or next morning at latest4#ege ,the disastrous influence thus attributed1 under certain circumstances1 to a knife in the ,east ,indies1 finds its counterpart in a curious old ,greek story4 ,a certain king had no child1 and he asked a wise man how he could get one4 ,the wise man himself did not know1 but he thought that the birds of the air might1 and he undertook to enquire of them4 ,for you must know that the sage understood the language of birds1 having learned it through some serpents whose life he had saved1 and who1 out of gratitude1 had cleansed his ears as he slept4 ,so he sacrificed two bulls1 and cut them up1 and prayed the fowls to come and feast on the flesh2 only the vulture he did not invite4 ,when the birds came1 the wise man asked them what the king must do to get a son2 but none of them knew4 ,at last up came the vulture1 and he knew all about it4 ,he said that once when the king was a child his royal father was gelding rams in the field1 and laid down the bloody knife beside his little son2 nay1 he threatened the boy with it4 ,the child was afraid and ran away1 and the father stuck the knife in a tree1 either a sacred oak or a wild pear-tree4 ,meanwhile1 the bark of the tree had grown round the knife and hidden it4 ,the vulture said that if they found the knife1 scraped the rust off it1 and gave the rust1 mixed with wine1 to the king to drink for ten days1 he would beget a son4 ,they did so1 and it fell out exactly as the vulture had said4#egf ,in this story a knife p#aei which had gelded rams is supposed to have deprived a boy of his virility merely by being brought near his person4 ,through simple proximity it infected him1 so to say1 with the same disability which it had already inflicted on the rams2 and the loss he thus sustained was afterwards repaired by administering to him in a potion the rust which1 having been left on the blade by the blood of the animals1 might be supposed to be still imbued with their generative faculty4 ,sidenote3 ,homoeopathic magic of iron4 ,homoeopathic magic of stones4 ,oaths upon stones4 ,the strengthening virtue of iron is highly appreciated by the ,toradjas of ,central ,celebes1 only they apply it externally1 not internally1 as we do in ,europe4 ,for this purpose the people of a village assemble once a year in the smithy4 ,the master of the ceremonies opens the proceedings by carrying a little pig and a white fowl round the smithy1 after which he kills them and smears a little of their blood on the forehead of every person present4 ,next he takes a doit1 a chopping-knife1 and a bunch of leaves in his hand1 and strikes with them the palm of the right hand of every man1 woman1 and child1 and ties a leaf of the ,dracaena terminalis to every wrist4 ,then a little fire is made in the furnace and blown up with the bellows4 ,every one who feels sick or unwell now steps up to the anvil1 and the master of the ceremonies sprinkles a mixture of pigs' blood1 water1 and herbs on the joints of his body1 and finally on his head1 wishing him a long life4 ,lastly1 the patient takes the chopping-knife1 heats it in the furnace1 lays it on the anvil1 and strikes it seven times with the hammer4 ,after that he has only to cool the knife in water and the iron cure is complete4 ,again1 on the seventh day after a birth the ,toradjas hold a little feast1 at which the child is carried down the house ladder and its feet set on a piece of iron1 in order to strengthen its feeble soul with the strong soul of the iron4#egg ,at critical times the ,mahakam ,dyaks of ,central ,borneo seek to strengthen their souls p#afj by biting on an old sword or setting their feet upon it4#egh ,at initiation a ,brahman boy is made to tread with his right foot on a stone1 while the words are repeated1 8,tread on this stone2 like a stone be firm02#egi and the same ceremony is performed1 with the same words1 by a ,brahman bride at her marriage4#ehj ,in ,madagascar a mode of counteracting the levity of fortune is to bury a stone at the foot of the heavy house-post4#eha ,the common custom of swearing upon a stone may be based partly on a belief that the strength and stability of the stone lend confirmation to an oath4 ,thus the old ,danish historian ,saxo ,grammaticus tells us that 8the ancients1 when they were to choose a king1 were wont to stand on stones planted in the ground1 and to proclaim their votes1 in order to foreshadow from the steadfastness of the stones that the deed would be lasting40#ehb ,there was a stone at ,athens on which the nine archons stood when they swore to rule justly and according to the laws4#ehc ,a little to the west of ,st4 ,columba's tomb in ,iona 8lie the black stones1 which are so called1 not from their colour1 for that is grey1 but from the effects that tradition says ensued upon perjury1 if any one became guilty of it after swearing on these stones in the usual manner2 for an oath made on them was decisive in all controversies4 ,mac-,donald1 king of the isles1 delivered the rights of their lands to his vassals in the isles and p#afa continent1 with uplifted hands and bended knees1 on the black stones2 and in this posture1 before many witnesses1 he solemnly swore that he would never recall those rights which he then granted3 and this was instead of his great seal4 ,hence it is that when one was certain of what he affirmed1 he said positively1 ,i have freedom to swear this matter upon the black stones40#ehd ,again1 in the island of ,arran there was a green globular stone1 about the size of a goose's egg1 on which oaths were taken4 ,it was also endowed with healing virtue1 for it cured stitches in the sides of sick people if only it was laid on the affected part4 ,they say that ,macdonald1 the ,lord of the ,isles1 carried this stone about with him1 and that victory was always on his side when he threw it among the enemy4#ehe ,once more1 in the island of ,fladda there was a round blue stone1 on which people swore decisive oaths1 and it too healed stitches in the side like the green stone of ,arran4#ehf ,when two ,bogos of eastern ,africa have a dispute1 they will sometimes settle it at a certain stone1 which one of them mounts4 ,his adversary calls down the most dreadful curses on him if he forswears himself1 and to every curse the man on the stone answers 8,amen60#ehg ,in ,laconia an unwrought stone was shewn which1 according to the legend1 relieved the matricide ,orestes of his madness as soon as he had sat down on it2#ehh and ,zeus is said to have often cured himself of his love for ,hera by sitting down on a certain rock in the island of ,leucadia4#ehi ,in these cases it may have been thought that the wayward and flighty impulses of love and madness were counteracted by the steadying influence of a heavy stone4 ,sidenote3 ,homoeopathic magic of special kinds of stones4 ,but while a general magical efficacy may be supposed p#afb to reside in all stones by reason of their common properties of weight and solidity1 special magical virtues are attributed to particular stones1 or kinds of stone1 in accordance with their individual or specific qualities of shape and colour4 ,for example1 a pot-hole in a rocky gorge of ,central ,australia contains many rounded boulders which1 in the opinion of the ,warramunga tribe1 represent the kidneys1 heart1 tail1 intestines1 and so forth of an old euro1 a species of kangaroo4 ,hence the natives jump into the pool1 and after splashing the water all over their bodies rub one another with the stones1 believing that this will enable them to catch euros4#eij ,again1 not very far from ,alice ,springs1 in ,central ,australia1 there is a heap of stones supposed to be the vomit of two men of the eagle-hawk totem who had dined too copiously on eagle-hawk men1 women1 and children4 ,the natives think that if any person caught sight of these stones he would be taken very sick on the spot2 hence the heap is covered with sticks1 to which every passer-by adds one in order to prevent the evil magic from coming out and turning his stomach4#eia ,the ,indians of ,peru employed certain stones for the increase of maize1 others for the increase of potatoes1 and others again for the increase of cattle4 ,the stones used to make maize grow were fashioned in the likeness of cobs of maize1 and the stones destined to multiply cattle had the shape of sheep4#eib ,sidenote3 ,homoeopathic magic of stones in ,new ,caledonia4 ,no people perhaps employ stones more freely for the purposes of homoeopathic magic than the natives of ,new ,caledonia4 ,they have stones of the most diverse shapes and colours to serve the most diverse ends--stones for sunshine1 rain1 famine1 war1 madness1 death1 fishing1 sailing1 and so forth4 ,thus in order to make a plantation of taro thrive they bury in the field certain stones resembling taros1 praying to their ancestors at the same time4 ,a stone marked with black lines like the leaves of the coco-nut palm helps to produce a good crop of coco-nuts4 ,to make bread-fruit grow they use two stones of different sizes representing the unripe and the ripe fruit respectively4 p#afc ,as soon as the fruit begins to form1 they bury the small stone at the foot of the tree2 and later on1 when the fruit approaches maturity1 they replace the small stone by the large one4 ,the yam is the chief crop of the ,new ,caledonians2 hence the number of stones used to foster its growth is correspondingly great4 ,different families have different kinds of stones which1 according to their diverse shapes and colours1 are supposed to promote the cultivation of the various species of yams4 ,before the stones are buried in the yam field they are deposited beside the ancestral skulls1 wetted with water1 and wiped with the leaves of certain trees4 ,sacrifices1 too1 of yams and fish are offered to the dead1 with the words1 8,here are your offerings1 in order that the crop of yams may be good40 ,again1 a stone carved in the shape of a canoe can make a voyage prosperous or the reverse according as it is placed before the ancestral skulls with the opening upwards or downwards1 the ceremony being accompanied with prayers and offerings to the dead4 ,again1 fish is a very important article of diet with the ,new ,caledonians1 and every kind of fish has its sacred stone1 which is enclosed in a large shell and kept in the graveyard4 ,in performing the rite to secure a good catch1 the wizard swathes the stone in bandages of various colours1 spits some chewed leaves on it1 and1 setting it up before the skulls1 says1 8,help us to be lucky at the fishing40#eic ,in these and many similar practices of the ,new ,caledonians the magical efficacy of the stones appears to be deemed insufficient of itself to accomplish the end in view2 it has to be reinforced by the spirits of the dead1 whose help is sought by prayer and sacrifice4 ,moreover1 the stones are regularly kept in the burial-grounds1 as if to saturate them with the powerful influence of the ancestors2 they are brought from the cemetery to be buried in the fields or at the foot of trees for the sake of quickening the fruits of the earth1 and they are restored to the cemetery when they p#afd have discharged this duty4 ,thus in ,new ,caledonia magic is blent with the worship of the dead4 ,sidenote3 ,homoeopathic magic of stones in ,melanesia4 ,in other parts of ,melanesia a like belief prevails that certain sacred stones are endowed with miraculous powers which correspond in their nature to the shape of the stone4 ,thus a piece of water-worn coral on the beach often bears a surprising likeness to a bread-fruit4 ,hence in the ,banks ,islands a man who finds such a coral will lay it at the root of one of his bread-fruit trees in the expectation that it will make the tree bear well4 ,if the result answers his expectation1 he will then1 for a proper remuneration1 take stones of less-marked character from other men and let them lie near his1 in order to imbue them with the magic virtue which resides in it4 ,similarly1 a stone with little discs upon it is good to bring in money2 and if a man found a large stone with a number of small ones under it1 like a sow among her litter1 he was sure that to offer money upon it would bring him pigs4 ,in these and similar cases the ,melanesians ascribe the marvellous power1 not to the stone itself1 but to its indwelling spirit2 and sometimes1 as we have just seen1 a man endeavours to propitiate the spirit by laying down offerings on the stone4#eid ,but the conception of spirits that must be propitiated lies outside the sphere of magic1 and within that of religion4 ,where such a conception is found1 as here1 in conjunction with purely magical ideas and practices1 the latter may generally be assumed to be the original stock on which the religious conception has been at some later time engrafted4 ,for there are strong grounds for thinking that1 in the evolution of thought1 magic has preceded religion4 ,but to this point we shall return presently4 ,sidenote3 ,homoeopathic magic of precious stones4 ,the ancients set great store on the magical qualities of precious stones2 indeed it has been maintained1 with great show of reason1 that such stones were used as amulets long before they were worn as mere ornaments4#eie ,thus the ,greeks gave the name of tree-agate to a stone which exhibits tree-like markings1 and they thought that if two p#afe of these gems were tied to the horns or neck of oxen at the plough1 the crop would be sure to be plentiful4#eif ,again1 they recognised a milk-stone which produced an abundant supply of milk in women if only they drank it dissolved in honey-mead4#eig ,milk-stones are used for the same purpose by ,greek women in ,crete and ,melos at the present day2#eih in ,albania nursing mothers wear the stones in order to ensure an abundant flow of milk4#eii ,in ,lechrain down to modern times ,german women have attempted to increase their milk by stroking their breasts with a kind of alum which they call a milk-stone4#fjj ,again1 the ,greeks believed in a stone which cured snake-bites1 and hence was named the snake-stone2 to test its efficacy you had only to grind the stone to powder and sprinkle the powder on the wound4#fja ,the wine-coloured amethyst received its name1 which means 8not drunken10 because it was supposed to keep the wearer of it sober2#fjb and two brothers who desired to live at unity were advised to carry magnets about with them1 which1 by drawing the twain together1 would clearly prevent them from falling out4#fjc ,in ,albania people think that if the blood-stone is laid on a wound it will stop the flow of blood4#fjd ,sidenote3 ,homoeopathic magic of the sun1 the moon1 the stars1 and the sea4 ,homoeopathic magic of the setting sun4 ,homoeopathic magic of the pole-star4 ,amongst the things which homoeopathic magic seeks to turn to account are the great powers of nature1 such as the waxing and the waning moon1 the rising and the setting sun1 the stars1 and the sea4 ,elsewhere ,i have illustrated the homoeopathic virtues ascribed to the waxing and the waning moon3#fje here ,i will give an ,arab charm of the p#aff setting sun4 ,when a husband is far away and his wife would bring him home to her1 she procures pepper and coriander seed from a shop that faces the east1 and throws them on a lighted brasier at sunset4 ,then turning to the east she waves a napkin with which she has wiped herself and says3 8,let the setting sun return having found such and such an one1 son of such and such a woman1 in grief and pain4 ,may the grief that my absence causes him make him weep1 may the grief that my absence causes him make him lament1 may the grief that my absence causes him make him break the obstacles that part us and bring him back to me40 ,if the charm is unsuccessful1 she repeats it one day at sunrise1 burning the same perfumes4 ,clearly she imagines that as the sun goes away in the west and comes back in the east1 it should at its return bring the absent one home4#fjf ,the ancient books of the ,hindoos lay down a rule that after sunset on his marriage night a man should sit silent with his wife till the stars begin to twinkle in the sky4 ,when the pole-star appears1 he should point it out to her1 and1 addressing the star1 say1 8,firm art thou2 ,i see thee1 the firm one4 ,firm be thou with me1 ,o thriving one60 ,then1 turning to his wife1 he should say1 8,to me ,brihaspati has given thee2 obtaining offspring through me1 thy husband1 live with me a hundred autumns40#fjg ,the intention of the ceremony is plainly to guard against the fickleness of fortune and the instability of earthly bliss by the steadfast influence of the constant star4 ,it is the wish expressed in ,keats's last sonnet3-- ,bright star6 would ,i were steadfast as thou art-- ,not in lone splendour hung aloft the night4 ,sidenote3 ,homoeopathic magic of the tides4 ,dwellers by the sea cannot fail to be impressed by the sight of its ceaseless ebb and flow1 and are apt1 on the p#afg principles of that rude philosophy of sympathy and resemblance which here engages our attention1 to trace a subtle relation1 a secret harmony1 between its tides and the life of man1 of animals1 and of plants4 ,in the flowing tide they see not merely a symbol1 but a cause of exuberance1 of prosperity1 and of life1 while in the ebbing tide they discern a real agent as well as a melancholy emblem of failure1 of weakness1 and of death4 ,the ,breton peasant fancies that clover sown when the tide is coming in will grow well1 but that if the plant be sown at low water or when the tide is going out1 it will never reach maturity1 and that the cows which feed on it will burst4#fjh ,his wife believes that the best butter is made when the tide has just turned and is beginning to flow1 that milk which foams in the churn will go on foaming till the hour of high water is past1 and that water drawn from the well or milk extracted from the cow while the tide is rising will boil up in the pot or saucepan and overflow into the fire4#fji ,the ,galelareese say that if you wish to make oil1 you should do it when the tide is high1 for then you will get plenty of oil4#faj ,according to some of the ancients1 the skins of seals1 even after they had been parted from their bodies1 remained in secret sympathy with the sea1 and were observed to ruffle when the tide was on the ebb4#faa ,another ancient belief1 attributed to ,aristotle1 was that no creature can die except at ebb tide4 ,the belief1 if we can trust ,pliny1 was confirmed by experience1 so far as regards human beings1 on the coast of ,france4#fab ,philostratus also assures us that at ,cadiz dying people never yielded up the ghost while the water was high4#fac ,a like fancy still lingers in some parts of ,europe4 ,on the ,cantabrian coast of ,spain they think that persons who die of chronic or acute disease expire at the moment when the tide begins to recede4#fad ,in ,portugal1 all along the coast of ,wales1 and on some parts of the coast of ,brittany1 p#afh a belief is said to prevail that people are born when the tide comes in1 and die when it goes out4#fae ,dickens attests the existence of the same superstition in ,england4 8,people can't die1 along the coast10 said ,mr4 ,peggotty1 8except when the tide's pretty nigh out4 ,they can't be born1 unless it's pretty nigh in--not properly born till flood40#faf ,the belief that most deaths happen at ebb tide is said to be held along the east coast of ,england from ,northumberland to ,kent4#fag ,shakespeare must have been familiar with it1 for he makes ,falstaff die 8even just between twelve and one1 e'en at the turning o' the tide40#fah ,we meet the belief again on the ,pacific coast of ,north ,america among the ,haidas of the ,queen ,charlotte ,islands4 ,whenever a good ,haida is about to die he sees a canoe manned by some of his dead friends1 who come with the tide to bid him welcome to the spirit land4 8,come with us now10 they say1 8for the tide is about to ebb and we must depart40#fai ,at the other extremity of ,america the same fancy has been noted among the ,indians of ,southern ,chili4 ,a ,chilote ,indian in the last stage of consumption1 after preparing to die like a good ,catholic1 was heard to ask how the tide was running4 ,when his sister told him that it was still coming in1 he smiled and said that he had yet a little while to live4 ,it was his firm conviction that with the ebbing tide his soul would pass to the ocean of eternity4#fbj ,at ,port ,stephens1 in ,new ,south ,wales1 the natives always buried their dead at flood tide1 never at ebb1 lest the retiring water should bear the soul of the departed to some distant country4#fba ,sidenote3 ,homoeopathic magic of grave-clothes in ,china4 ,to ensure a long life the ,chinese have recourse to certain complicated charms1 which concentrate in themselves the magical essence emanating1 on homoeopathic principles1 from times and seasons1 from persons and from things4 ,the vehicles employed to transmit these happy influences p#afi are no other than grave-clothes4 ,these are provided by many ,chinese in their lifetime1 and most people have them cut out and sewn by an unmarried girl or a very young woman1 wisely calculating that1 since such a person is likely to live a great many years to come1 a part of her capacity to live long must surely pass into the clothes1 and thus stave off for many years the time when they shall be put to their proper use4 ,further1 the garments are made by preference in a year which has an intercalary month2 for to the ,chinese mind it seems plain that grave-clothes made in a year which is unusually long will possess the capacity of prolonging life in an unusually high degree4 ,amongst the clothes there is one robe in particular on which special pains have been lavished to imbue it with this priceless quality4 ,it is a long silken gown of the deepest blue colour1 with the word 8longevity0 embroidered all over it in thread of gold4 ,to present an aged parent with one of these costly and splendid mantles1 known as 8longevity garments10 is esteemed by the ,chinese an act of filial piety and a delicate mark of attention4 ,as the garment purports to prolong the life of its owner1 he often wears it1 especially on festive occasions1 in order to allow the influence of longevity1 created by the many golden letters with which it is bespangled1 to work their full effect upon his person4 ,on his birthday1 above all1 he hardly ever fails to don it1 for in ,china common sense bids a man lay in a large stock of vital energy on his birthday1 to be expended in the form of health and vigour during the rest of the year4 ,attired in the gorgeous pall1 and absorbing its blessed influence at every pore1 the happy owner receives complacently the congratulations of friends and relations1 who warmly express their admiration of these magnificent cerements1 and of the filial piety which prompted the children to bestow so beautiful and useful a present on the author of their being4#fbb ,sidenote3 ,homoeopathic magic applied to the sites of cities in ,china4 ,another application of the maxim that like produces p#agj like is seen in the ,chinese belief that the fortunes of a town are deeply affected by its shape1 and that they must vary according to the character of the thing which that shape most nearly resembles4 ,thus it is related that long ago the town of ,tsuen-cheu-fu1 the outlines of which are like those of a carp1 frequently fell a prey to the depredations of the neighbouring city of ,yung-chun1 which is shaped like a fishing-net1 until the inhabitants of the former town conceived the plan of erecting two tall pagodas in their midst4 ,these pagodas1 which still tower above the city of ,tsuen-cheu-fu1 have ever since exercised the happiest influence over its destiny by intercepting the imaginary net before it could descend and entangle in its meshes the imaginary carp4#fbc ,some thirty years ago the wise men of ,shanghai were much exercised to discover the cause of a local rebellion4 ,on careful enquiry they ascertained that the rebellion was due to the shape of a large new temple which had most unfortunately been built in the shape of a tortoise1 an animal of the very worst character4 ,the difficulty was serious1 the danger was pressing2 for to pull down the temple would have been impious1 and to let it stand as it was would be to court a succession of similar or worse disasters4 ,however1 the genius of the local professors of geomancy1 rising to the occasion1 triumphantly surmounted the difficulty and obviated the danger4 ,by filling up two wells1 which represented the eyes of the tortoise1 they at once blinded that disreputable animal and rendered him incapable of doing further mischief4#fbd ,sidenote3 ,homoeopathic magic to avert threatened misfortune4 ,sometimes homoeopathic or imitative magic is called in to annul an evil omen by accomplishing it in mimicry4 ,the effect is to circumvent destiny by substituting a mock calamity for a real one4 ,at ,kampot1 a small seaport of ,cambodia1 a ,french official saw one morning a troop of armed guards escorting a man who was loaded with chains4 ,they passed his house and went away towards the country1 preceded by a man who drew lugubrious sounds from a gong1 and followed by a score of idlers4 ,the official thought it must be an execution and was surprised to have heard nothing p#aga about it4 ,afterwards he received from his interpreter the following lucid explanation of the affair4 8,in our country it sometimes happens that a man walking in the fields has nothing but the upper part of his body visible to people at a distance4 ,such an appearance is a sign that he will certainly die soon1 and that is what happened last evening to the man you saw4 ,going homewards across the plain he carried over his shoulder a bundle of palms with long slender stems ending in fan-like tufts of leaves4 ,his family1 returning from their work1 followed him at a distance1 and soon they saw his head1 shoulders1 and arms moving along the road and carrying the branches1 while his body and legs were invisible4 ,struck with consternation at the sight1 his mother and wife repaired in all haste to the magistrate and implored him to proceed against the man after the fashion customary in such cases4 ,the magistrate replied that the custom was ridiculous1 and that he would be still more ridiculous if he complied with it4 ,however1 the two women insisted on it so vehemently1 saying it was the only way to avert the omen1 that he decided to do as they wished1 and gave them his word that he would have the man arrested next morning at sunrise4 ,so this morning the guards came to seize the poor man1 telling him that he was accused of rebellion against the king1 and without listening to his protestations of innocence they dragged him off to court4 ,his family pretended to be surprised and followed him weeping4 ,the judges had him clapped into irons and ordered him to instant execution4 ,his own entreaties and the prayers of his family being all in vain1 he begged that the priests of the pagoda might come and bear witness to his innocence and join their supplications to those of his friends4 ,they came in haste1 but receiving a hint how the wind lay they advised the condemned man to submit to his fate and departed to pray for his soul at the temple4 ,then the man was led away to a rice-field1 in the middle of which a banana-tree1 stripped of its leaves1 had been set up as a stake4 ,to this he was tied1 and while his friends took their last leave of him1 the sword of the executioner flashed through the air and at a single stroke swept off the top of the banana-tree above the head of the p#agb pretended victim4 ,the man had given himself up for dead4 ,his friends1 while they knocked off his irons1 explained to him the meaning of it all and led him away to thank the magistrates and priests for what they had done to save him from the threatened catastrophe40 ,the writer who reports the case adds that if the magistrates had not good-naturedly lent themselves to the pious fraud1 the man's family would have contrived in some other way to impress him with the terror of death in order to save his life4#fbe ,sidenote3 ,homoeopathic magic to avert threatened misfortune4 ,again1 two missionaries were journeying not long ago through ,central ,celebes1 accompanied by some ,toradjas4 ,unfortunately the note of a certain bird called teka-teka was heard to the left4 ,this boded ill1 and the natives insisted that they must either turn back or pass the night on the spot4 ,when the missionaries refused to do either1 an expedient was hit upon which allowed them to continue the journey in safety4 ,a miniature hut was made out of a leafy branch1 and in it were deposited a leaf moistened with spittle and a hair from the head of one of the party4 ,then one of the ,toradjas said1 8,we shall pass the night here10 and addressing the hair he spoke thus3 8,if any misfortune should happen through the cry of that bird1 may it fall on you40 ,in this way the evil omen was diverted from the real men and directed against their substitute the hair1 and perhaps also the spittle1 in the tiny hut4#fbf ,when a ,cherokee has dreamed of being stung by a snake1 he is treated just in the same way as if he had really been stung2 otherwise the place would swell and ulcerate in the usual manner1 though perhaps years might pass before it did so4 ,it is the ghost of a snake that has bitten him in sleep4#fbg ,one night a ,huron ,indian dreamed that he had been taken and burned alive by his hereditary foes the ,iroquois4 ,next morning a council was held on the affair1 and the following measures p#agc were adopted to save the man's life4 ,twelve or thirteen fires were kindled in the large hut where they usually burned their prisoners to death4 ,every man seized a flaming brand and applied it to the naked body of the dreamer1 who shrieked with pain4 ,thrice he ran round the hut1 escaping from one fire only to fall into another4 ,as each man thrust his blazing torch at the sufferer he said1 8,courage1 my brother1 it is thus that we have pity on you40 ,at last he was allowed to escape4 ,passing out of the hut he caught up a dog which was held ready for the purpose1 and throwing it over his shoulder carried it through the wigwams as a sacred offering to the war-god1 praying him to accept the animal instead of himself4 ,afterwards the dog was killed1 roasted1 and eaten1 exactly as the ,indians were wont to roast and eat their captives4#fbh ,sidenote3 ,homoeopathic magic to avert misfortune in ,madagascar4 ,in ,madagascar this mode of cheating the fates is reduced to a regular system4 ,here every man's fortune is determined by the day or hour of his birth1 and if that happens to be an unlucky one his fate is sealed1 unless the mischief can be extracted1 as the phrase goes1 by means of a substitute4 ,the ways of extracting the mischief are various4 ,for example1 if a man is born on the first day of the second month 7,february71 his house will be burnt down when he comes of age4 ,to take time by the forelock and avoid this catastrophe1 the friends of the infant will set up a shed in a field or in the cattle-fold and burn it4 ,if the ceremony is to be really effective1 the child and his mother should be placed in the shed and only plucked1 like brands1 from the burning hut before it is too late4 ,again1 dripping ,november is the month of tears1 and he who is born in it is born to sorrow4 ,but in order to disperse the clouds that thus gather over his future1 he has nothing to do but to take the lid off a boiling pot and wave it about4 ,the drops that fall from it will accomplish his destiny and so prevent the tears from trickling from his eyes4 ,again1 if fate has decreed that a young girl1 still unwed1 should see her children1 still unborn1 descend before her with sorrow to the grave1 she can avert the calamity as follows4 ,she kills a grasshopper1 wraps it in a rag to represent a shroud1 and mourns over it like p#agd ,rachel weeping for her children and refusing to be comforted4 ,moreover1 she takes a dozen or more other grasshoppers1 and having removed some of their superfluous legs and wings she lays them about their dead and shrouded fellow4 ,the buzz of the tortured insects and the agitated motions of their mutilated limbs represent the shrieks and contortions of the mourners at a funeral4 ,after burying the deceased grasshopper she leaves the rest to continue their mourning till death releases them from their pain2 and having bound up her dishevelled hair she retires from the grave with the step and carriage of a person plunged in grief4 ,thenceforth she looks cheerfully forward to seeing her children survive her2 for it cannot be that she should mourn and bury them twice over4 ,once more1 if fortune has frowned on a man at his birth and penury has marked him for her own1 he can easily eraze the mark in question by purchasing a couple of cheap pearls1 price three halfpence1 and burying them4 ,for who but the rich of this world can thus afford to fling pearls away8#fbi #c4 ,contagious ,magic ,sidenote3 ,contagious magic working by contact1 not resemblance4 ,magical sympathy between a man and the severed portions of his person1 such as his hair or nails4 ,beneficial effect of this superstition in causing the removal of refuse4 ,thus far we have been considering chiefly that branch of sympathetic magic which may be called homoeopathic or imitative4 ,its leading principle1 as we have seen1 is that like produces like1 or1 in other words1 that an effect resembles its cause4 ,the other great branch of sympathetic magic1 which ,i have called ,contagious ,magic1 proceeds upon the notion that things which have once been conjoined must remain ever afterwards1 even when quite dissevered from each other1 in such a sympathetic relation that whatever is done to the one must similarly affect the other4#fcj ,thus the logical basis of ,contagious ,magic1 like that of ,homoeopathic ,magic1 is a mistaken association of ideas2 its physical basis1 if we may speak of such a thing1 p#age like the physical basis of ,homoeopathic ,magic1 is a material medium of some sort which1 like the ether of modern physics1 is assumed to unite distant objects and to convey impressions from one to the other4 ,the most familiar example of ,contagious ,magic is the magical sympathy which is supposed to exist between a man and any severed portion of his person1 as his hair or nails2 so that whoever gets possession of human hair or nails may work his will1 at any distance1 upon the person from whom they were cut4 ,this superstition is world-wide2 instances of it in regard to hair and nails will be noticed later on in this work4#fca ,while like other superstitions it has had its absurd and mischievous consequences1 it has nevertheless indirectly done much good by furnishing savages with strong1 though irrational1 motives for observing rules of cleanliness which they might never have adopted on rational grounds4 ,how the superstition has produced this salutary effect will appear from a single instance1 which ,i will give in the words of an experienced observer4 ,amongst the natives of the ,gazelle ,peninsula in ,new ,britain 8it is as a rule necessary for the efficiency of a charm that it should contain a part of the person who is to be enchanted 7for example1 his hair71 or a piece of his clothing1 or something that stands in some relation to him1 such as his excrements1 the refuse of his food1 his spittle1 his footprints1 etc4 ,all such objects can be employed as panait1 that is1 as a medium for a papait or charm1 consisting of an incantation or murmuring of a certain formula1 together with the blowing into the air of some burnt lime which is held in the hand4 ,it need hardly1 therefore1 be said that the native removes all such objects as well as he can4 ,thus the cleanliness which is usual in the houses and consists in sweeping the floor carefully every day1 is by no means based on a desire for cleanliness and neatness in themselves1 but purely on the effort to put out of the way anything that might serve an ill-wisher as a charm40#fcb ,i will now illustrate the principles of ,contagious ,magic by examples1 beginning with its application to various parts of the human body4 p#agf ,sidenote3 ,contagious magic of teeth in ,australia4 ,among the ,australian tribes it was a common practice to knock out one or more of a boy's front teeth at those ceremonies of initiation to which every male member had to submit before he could enjoy the rights and privileges of a full-grown man4#fcc ,the reason of the practice is obscure2 a conjecture on this subject has been hazarded above4#fcd ,all that concerns us here is the evidence of a belief that a sympathetic relation continued to exist between the lad and his teeth after the latter had been extracted from his gums4 ,thus among some of the tribes about the river ,darling1 in ,new ,south ,wales1 the extracted tooth was placed under the bark of a tree near a river or water-hole2 if the bark grew over the tooth1 or if the tooth fell into the water1 all was well2 but if it were exposed and the ants ran over it1 the natives believed that the boy would suffer from a disease of the mouth4#fce ,among the ,murring and other tribes of ,new ,south ,wales the extracted tooth was at first taken care of by an old man1 and then passed from one headman to another1 until it had gone all round the community1 when it came back to the lad's father1 and finally to the lad himself4 ,but however it was thus conveyed from hand to hand1 it might on no account be placed in a bag containing magical substances1 for to do so would1 they believed1 put the owner of the tooth in great danger4#fcf ,the late ,dr4 ,howitt once acted as custodian of the teeth which had been extracted from some novices at a ceremony of initiation1 and the old men earnestly besought him not to carry them in a bag in which they knew that he had some quartz crystals4 ,they declared that if he did so the magic of the crystals would pass into the teeth1 and so injure the boys4 ,nearly a year after ,dr4 ,howitt's return from the ceremony he was visited by one of the principal men of the ,murring tribe1 who had travelled some two hundred and fifty miles from his home to fetch back the teeth4 ,this man explained that he had been p#agg sent for them because one of the boys had fallen into ill health1 and it was believed that the teeth had received some injury which had affected him4 ,he was assured that the teeth had been kept in a box apart from any substances1 like quartz crystals1 which could influence them2 and he returned home bearing the teeth with him carefully wrapt up and concealed4#fcg ,in the ,dieri tribe of ,south ,australia the teeth knocked out at initiation were bound up in emu feathers1 and kept by the boy's father or his next-of-kin until the mouth had healed1 and even for long afterwards4 ,then the father1 accompanied by a few old men1 performed a ceremony for the purpose of taking all the supposed life out of the teeth4 ,he made a low rumbling noise without uttering any words1 blew two or three times with his mouth1 and jerked the teeth through his hand to some little distance4 ,after that he buried them about eighteen inches under ground4 ,the jerking movement was meant to shew that he thereby took all the life out of the teeth4 ,had he failed to do so1 the boy would1 in the opinion of the natives1 have been liable to an ulcerated and wry mouth1 impediment in speech1 and ultimately a distorted face4#fch ,this ceremony is interesting as a rare instance of an attempt to break the sympathetic link between a man and a severed part of himself by rendering the part insensitive4 ,sidenote3 ,contagious magic of teeth in ,africa1 ,europe1 ,america1 etc4 ,teeth of mice and rats4 ,the ,basutos are careful to conceal their extracted teeth1 lest these should fall into the hands of certain mythical beings called baloi1 who haunt graves1 and could harm the owner of the tooth by working magic on it4#fci ,in ,sussex some forty years ago a maid-servant remonstrated strongly against the throwing away of children's cast teeth1 affirming that should they be found and gnawed by any animal1 the child's new tooth would be1 for all the world1 like the teeth of the animal that had bitten the old one4 ,in proof of this she named old ,master ,simmons1 who had a p#agh very large pig's tooth in his upper jaw1 a personal defect that he always averred was caused by his mother1 who threw away one of his cast teeth by accident into the hog's trough4#fdj ,a similar belief has led to practices intended1 on the principles of homoeopathic magic1 to replace old teeth by new and better ones4 ,thus in many parts of the world it is customary to put extracted teeth in some place where they will be found by a mouse or a rat1 in the hope that1 through the sympathy which continues to subsist between them and their former owner1 his other teeth may acquire the same firmness and excellence as the teeth of these rodents4 ,thus in ,germany it is said to be an almost universal maxim among the people that when you have had a tooth taken out you should insert it in a mouse's hole4 ,to do so with a child's milk-tooth which has fallen out will prevent the child from having toothache4 ,or you should go behind the stove and throw your tooth backwards over your head1 saying1 8,mouse1 give me your iron tooth2 ,i will give you my bone tooth40 ,after that your other teeth will remain good4 ,german children say1 8,mouse1 mouse1 come out and bring me out a new tooth02 or 8,mouse1 ,i give you a little bone2 give me a little stone02 or 8,mouse1 there is an old tooth for you2 make me a new one40 ,in ,bavaria they say that if this ceremony be observed the child's second teeth will be as white as the teeth of mice4#fda ,amongst the ,south ,slavonians1 too1 the child is taught to throw his tooth into a dark corner and say1 8,mouse1 mouse1 there is a bone tooth2 give me an iron tooth instead40#fdb ,jewish children in ,south ,russia throw their cast teeth on the roof with the same request to the mouse to give them an iron tooth for a tooth of bone4#fdc ,far away p#agi from ,europe1 at ,raratonga1 in the ,pacific1 when a child's tooth was extracted1 the following prayer used to be recited3-- 8,big rat6 little rat6 ,here is my old tooth4 ,pray give me a new one40 ,then the tooth was thrown on the thatch of the house1 because rats make their nests in the decayed thatch4 ,the reason assigned for invoking the rats on these occasions was that rats' teeth were the strongest known to the natives4#fdd ,in the ,seranglao and ,gorong archipelagoes1 between ,new ,guinea and ,celebes1 when a child loses his first tooth1 he must throw it on the roof1 saying1 8,mouse1 ,i give you my tooth2 give me yours instead40#fde ,in ,amboyna the custom is the same1 and the form of words is1 8,take this tooth1 thrown on the roof1 as the mouse's share1 and give me a better one instead40#fdf ,in the ,kei ,islands1 to the south-west of ,new ,guinea1 when a child begins to get his second teeth1 he is lifted up to the top of the roof in order that he may there deposit1 as an offering to the rats1 the tooth which has fallen out4 ,at the same time some one cries aloud1 8,o rats1 here you have his tooth2 give him a golden one instead40#fdg ,among the ,ilocans of ,luzon1 in the ,philippines1 when children's teeth are loose1 they are pulled out with a string and put in a place where rats will be likely to find and drag them away4#fdh ,in ancient ,mexico1 when a child was getting a new tooth1 the father or mother used to put the old one in a mouse's hole1 believing that if this precaution were not taken the new tooth would not issue from the gums4#fdi ,a different and more barbarous p#ahj application of the same principle is the ,swabian superstition that when a child is teething you should bite off the head of a living mouse1 and hang the head round the child's neck by a string1 taking care1 however1 to make no knot in the string2 then the child will teethe easily4#fej ,in ,bohemia the treatment prescribed is similar1 though there they recommend you to use a red thread and to string three heads of mice on it instead of one4#fea ,sidenote3 ,contagious magic of teeth3 teeth of squirrels1 foxes1 beavers1 etc4 ,teeth thrown towards the sun4 ,but it is not always a mouse or a rat that brings the child a new and stronger tooth4 ,apparently any strong-toothed animal will serve the purpose4 ,thus when his or her tooth drops out1 a ,singhalese will throw it on the roof1 saying1 8,squirrel1 dear squirrel1 take this tooth and give me a dainty tooth40#feb ,in ,bohemia a child will sometimes throw its cast tooth behind the stove1 asking the fox to give him an iron tooth instead of the bone one4#fec ,in ,berlin the teeth of a fox worn as an amulet round a child's neck make teething easy for him1 and ensure that his teeth will be good and lasting4#fed ,similarly1 in order to help a child to cut its teeth1 the aborigines of ,victoria fastened to its wrist the front tooth of a kangaroo1 which the child used as a coral to rub its gums with4#fee ,again1 the beaver can gnaw through the hardest wood4 ,hence among the ,cherokee ,indians1 when the loosened milk tooth of a child has been pulled out or has dropped out of itself1 the child runs round the house with it1 repeating four times1 8,beaver1 put a new tooth into my jaw10 after which he throws the tooth on the roof of the house4#fef ,in ,macedonia1 a child carefully keeps for a time its first drawn tooth1 and then throws it on the roof with the following invocation to the crow3-- p#aha 8,o dear crow1 here is a tooth of bone1 ,take it and give me a tooth of iron instead1 ,that ,i may be able to chew beans ,and to crunch dry biscuits40#feg ,we can now understand a custom of the ,thompson ,indians of ,british ,columbia1 which the writer who records it is unable to explain4 ,when a child lost its teeth1 the father used to take each one as it fell out and to hide it in a piece of raw venison1 which he gave to a dog to eat4 ,the animal swallowed the venison and the tooth with it4#feh ,doubtless the custom was intended to ensure that the child's new teeth should be as strong as those of a dog4 ,in ,silesia mothers sometimes swallow their children's cast teeth in order to save their offspring from toothache4 ,the intention is perhaps to strengthen the weak teeth of the child by the strong teeth of the grown woman4#fei ,amongst the ,warramunga of ,central ,australia1 when a girl's tooth has been knocked out as a solemn ceremony1 it is pounded up and the fragments placed in a piece of flesh1 which has to be eaten by the girl's mother4 ,when the same rite has been performed on a man1 his pounded tooth must be eaten in a piece of meat by his mother-in-law4#ffj ,among the heathen ,arabs1 when a boy's tooth fell out1 he used to take it between his finger and thumb and throw it towards the sun1 saying1 8,give me a better for it40 ,after that his teeth were sure to grow straight1 and close1 and strong4 8,the sun10 says ,tharafah1 8gave the lad from his own nursery-ground a tooth like a hailstone1 white and polished40#ffa ,thus the reason for throwing the old teeth towards the sun would seem to have been a notion that the sun sends hail1 from which it naturally follows that he can send you a tooth as smooth and white and hard as a hailstone4 ,among the peasants of the ,lebanon1 when a child loses a milk tooth1 he throws it p#ahb towards the sun1 saying1 8,sun1 sun1 take the ass's tooth and give me the deer's tooth40 ,they sometimes say jestingly that the child's tooth has been carried off by a mouse4#ffb ,an ,armenian generally buries his extracted teeth at the edge of the hearth with the prayer3 8,grandfather1 take a dog's tooth and give me a golden tooth40#ffc ,in the light of the preceding examples1 we may conjecture that the grandfather here invoked is not so much the soul of a dead ancestor as a mouse or a rat4 ,sidenote3 ,contagious magic of navel-string and afterbirth among the ,maoris and the aborigines of ,australia4 ,other parts which are commonly believed to remain in a sympathetic union with the body1 after the physical connexion has been severed1 are the navel-string and the afterbirth1 including the placenta4 ,so intimate1 indeed1 is the union conceived to be1 that the fortunes of the individual for good or evil throughout life are often supposed to be bound up with one or other of these portions of his person1 so that if his navel-string or afterbirth is preserved and properly treated1 he will be prosperous2 whereas if it be injured or lost1 he will suffer accordingly4 ,thus among the ,maoris1 when the navel-string dropped off1 the child was carried to a priest to be solemnly named by him4 ,but before the ceremony of naming began1 the navel-string was buried in a sacred place and a young sapling was planted over it4 ,ever afterwards that tree1 as it grew1 was a tohu oranga or sign of life for the child4#ffd ,in the ,upper ,whakatane valley1 in the ,north ,island of ,new ,zealand1 there is a famous hinau tree1 to which the ,maoris used to attach the navel-strings of their children2 and barren women were in the habit of embracing the tree in the hope of thereby obtaining offspring4#ffe ,again1 among the ,maoris1 8the placenta is named fenua1 which word signifies land4 ,it is applied by the natives to the placenta1 from their supposing it to be the residence of the child3 on being discharged it is immediately buried with p#ahc great care1 as they have the superstitious idea that the priests1 if offended1 would procure it2 and1 by praying over it1 occasion the death of both mother and child1 by #8praying them to death1' to use their own expression40#fff ,again1 some of the natives of ,south ,australia regarded the placenta as sacred and carefully put it away out of reach of the dogs1#ffg doubtless because they thought that harm would come to the child if this part of himself were eaten by the animals4 ,certain tribes of ,western ,australia believe that a man swims well or ill1 according as his mother at his birth threw the navel-string into water or not4#ffh ,among the ,arunta of ,central ,australia the navel-string is swathed in fur-string and made into a necklace1 which is placed round the child's neck4 ,the necklace is supposed to facilitate the growth of the child1 to keep it quiet and contented1 and to avert illness generally4#ffi ,in the ,kaitish tribe of ,central ,australia the practice and belief are similar4#fgj ,in the ,warramunga tribe1 after the string has hung round the child's neck for a time1 it is given to the wife's brother1 who wears it in his armlet1 and who may not see the child till it can walk4 ,in return for the navel-string1 the man makes a present of weapons to the infant's father4 ,when the child can walk1 the father gives fur-string to the man1 who now comes to the camp1 sees the child1 and makes another present to the father4 ,after that he keeps the navel-string for some time longer1 and finally places it in a hollow tree known only to himself4#fga ,among the natives on the ,pennefather river in ,queensland it is p#ahd believed that a part of the child's spirit 7cho-i7 stays in the afterbirth4 ,hence the grandmother takes the afterbirth away and buries it in the sand4 ,she marks the spot by a number of twigs which she sticks in the ground in a circle1 tying their tops together so that the structure resembles a cone4 ,when ,anjea1 the being who causes conception in women by putting mud babies into their wombs1 comes along and sees the place1 he takes out the spirit and carries it away to one of his haunts1 such as a tree1 a hole in a rock1 or a lagoon1 where it may remain for years4 ,but sometime or other he will put the spirit again into a baby1 and it will be born once more into the world4#fgb ,sidenote3 ,contagious magic of navel-string in ,new ,guinea1 ,fiji1 the ,caroline ,islands1 and the ,gilbert ,islands4 ,in the ,yabim tribe of ,german ,new ,guinea the mother ties the navel-string to the net in which she carries the child1 lest any one should use the string to the child's hurt4#fgc 8,in some parts of ,fiji the navel-string of a male infant is planted together with a cocoanut1 or slip of a bread-fruit tree1 and the child's life is supposed to be intimately connected with that of the tree4 ,moreover1 the planting is supposed to have the effect of making the boy a good climber4 ,if the child be a girl1 the mother or her sister will take the navel-string to the sea-water when she goes out fishing for the first time after the childbirth1 and she will throw it into the sea when the nets are stretched in line4 ,thus the girl will grow up into a skilful fisherwoman4 ,but the queerest use ,i ever saw the string put to was at ,rotuma4 ,there it has become almost obligatory for a young man1 who wants the girls to respect him1 to make a voyage in a white man's vessel2 and mothers come alongside ships anchored in the roadstead and fasten their boy's navel-string to the vessel's chain-plates4 ,this will make sure of a voyage for the child when it has grown up4 ,this1 of course1 must be a modern development1 but it has all the strength of an ancient custom40#fgd ,in ,ponape1 one of the ,caroline ,islands1 the p#ahe navel-string is placed in a shell and then disposed of in such a way as shall best adapt the child for the career which the parents have chosen for him4 ,thus if they wish to make him a good climber1 they will hang the navel-string on a tree4#fge ,in the ,gilbert ,islands the navel-string is wrapt by the child's father or adoptive father in a pandanus leaf1 and then worn by him as a bracelet for several months4 ,after that he keeps it most carefully in the hut1 generally hanging under the ridge-beam4 ,the islanders believe that if the navel-string is thus preserved1 the child will become a great warrior if it is a boy1 or will make a good match if it is a girl4 ,but should the bracelet be lost before the child is grown up1 they expect that the boy will prove a coward in war1 and that the girl will make an unfortunate marriage4 ,hence the most anxious search is made for the missing talisman1 and if it is not to be found1 weeks will pass before the relations resign themselves to its loss4 ,when the boy has grown to be a youth and has distinguished himself for the first time in war1 the bracelet containing the navel-string is taken by the villagers1 on a day fixed for the purpose1 far out to sea2 the adoptive father of the lad throws the bracelet overboard1 and all the canoes begin to catch as many fish as they can4 ,the first fish caught1 whether large or small1 is carefully preserved apart from the rest4 ,meantime the old women at home have been busy preparing a copious banquet for the fishermen4 ,when the little fleet comes to shore1 the old woman who helped at the lad's birth goes to meet it2 the first fish caught is handed to her1 and she carries it to the hut4 ,the fish is laid on a new mat1 the youth and his mother take their places beside it1 and they and it are covered up with another mat4 ,then the old woman goes round the mat1 striking the ground with a short club and murmuring a prayer to the lad's god to help him henceforth in war1 that he may be brave and invulnerable1 and that he may turn out a skilful fisherman4 ,the navel-string of a girl1 as soon as she is grown up1 is thrown into the sea with similar ceremonies2 and the ceremony on land is the same except that the old woman's prayer is p#ahf naturally different2 she asks the girl's god to grant that she may have a happy marriage and many children4 ,after the mat has been removed1 the fish is cooked and eaten by the two2 if it is too large to be eaten by them alone1 the remainder is consumed by friends and relations4 ,these ceremonies are only observed for the children of wealthy parents1 who can defray the cost4 ,in the case of a child of poorer parents the bracelet containing the navel-string simply hangs up till it disappears in one way or another4#fgf ,sidenote3 ,contagious magic of navel-string and afterbirth in the ,moluccas4 ,among the ,galelareese1 to the west of ,new ,guinea1 the mother sometimes keeps the navel-string till the child is old enough to begin to play4 ,then she gives it as a plaything to the little one1 who may take it away2 otherwise the child would be idiotic4 ,but others plant the navel-string with a banana-bush or a coco-nut4#fgg ,the ,kei islanders1 to the south-west of ,new ,guinea1 regard the navel-string as the brother or sister of the child1 according as the infant is a boy or a girl4 ,they put it in a pot with ashes1 and set it in the branches of a tree1 that it may keep a watchful eye on the fortunes of its comrade4#fgh ,in the ,babar ,archipelago1 between ,new ,guinea and ,celebes1 the placenta is mixed with ashes and put in a small basket1 which seven women1 each of them armed with a sword1 hang up on a tree of a particular kind 7,citrus hystrix74 ,the women carry swords for the purpose of frightening the evil spirits2 otherwise these mischievous beings might get hold of the placenta and make the child sick4 ,the navel-string is kept in a little box in the house4#fgi ,in the ,tenimber and ,timorlaut islands the placenta is buried in a basket under a sago or coco-nut palm1 which then becomes the property of the child4 ,but sometimes it is hidden in the forest1 or deposited in a hole under the house with an offering of betel4#fhj ,in the p#ahg ,watubela islands the placenta is buried under a coco-nut1 mangga1 or great fig-tree along with the shell of the coco-nut1 of which the pulp had been used to smear the newborn child4#fha ,in many of the islands between ,new ,guinea and ,celebes the placenta is put in the branches of a tree1 often in the top of one of the highest trees in the neighbourhood4 ,sometimes the navel-string is deposited along with the placenta in the tree1 but often it is kept to be used as medicine or an amulet by the child4#fhb ,thus in ,ceram the child sometimes wears the navel-string round its neck as a charm to avert sickness2#fhc and in the islands of ,leti1 ,moa1 and ,lakor he carries it as an amulet in war or on a far journey4#fhd ,we cannot doubt that the intention of putting the placenta in the top of a tall tree is to keep it1 and with it the child1 out of harm's way4 ,in the islands of ,saparoea1 ,haroekoe1 and ,noessa ,laut1 to the east of ,amboyna1 the midwife buries the afterbirth and strews flowers over it4 ,moreover1 resin or a lamp is kept burning for seven or three nights over the buried afterbirth1 in order that no harm may come to the child4 ,some people1 however1 in these islands solemnly cast the afterbirth into the sea4 ,being placed in a pot and closely covered up with a piece of white cotton1 it is taken out to sea in a boat4 ,a hole is knocked in the pot to allow it to sink in the water4 ,the midwife1 who is charged with the duty of heaving the pot and its contents overboard1 must look straight ahead2 if she were to glance to the right or left the child whose afterbirth is in the pot would squint4 ,and the man who rows or steers the boat must make her keep a straight course1 otherwise the child would grow up a gad-about4 ,before the pot is flung into the sea1 the midwife disengages the piece of white cotton in which it is wrapt1 and this cloth she takes straight back to the house and covers the baby with it4 ,in these islands it is thought that a child born with a caul will enjoy in later years the gift of second sight--that is1 that he will be able to see things which are hidden from common eyes1 such as devils and evil spirits4 ,but if his parents desire to prevent p#ahh him from exercising this uncanny power1 they can do so4 ,in that case the midwife must dry the caul in the sun1 steep it in water1 and then wash the child with the water thrice2 further1 when the child is a little older1 she must grind the caul to powder1 and give the child the powder to eat with its pap4 ,some people keep the caul2 and if the child falls ill1 it is given water to drink in which the caul has been steeped4#fhe ,similarly in the ,luang-,sermata islands a child born with a caul is counted lucky1 and can perceive and recognise the spirits of his ancestors4#fhf ,a caul1 it may be said1 is merely the ftal membrane which usually forms part of the afterbirth2 occasionally a child is born with it wrapt like a hood round its head4 ,sidenote3 ,contagious magic of the placenta in ,celebes4 ,in ,parigi1 a kingdom on the coast of ,central ,celebes1 the placenta is laid in a cooking-pot1 and one of the mother's female relations carries the pot wrapt in white cotton and hidden under a petticoat 7sarong7 to a spot beneath the house or elsewhere1 and there she buries it4 ,a coco-nut is planted near the place4 ,going and coming the woman is led by another1 and must keep her eyes fast shut1 for if she looked right or left the child would squint1 8because she is at this time closely united with a part of the child1 to wit its older brother1 in other words the placenta40 ,on her return to the house she lies down on her sleeping-mat1 still with closed eyes1 and draws a petticoat over her head1 and another woman sprinkles her with water4 ,after that she may get up and open her eyes4 ,the sprinkling with water is intended to sever her sympathetic connexion with the child and so prevent her from exercising any influence on it4#fhg ,among the ,tolalaki of ,central ,celebes turmeric and other spices are put on the placenta1 p#ahi which is then enclosed in two coco-nut shells that fit one on the other4 ,these are wrapt in bark-cloth and kept in the house4 ,if the child falls ill1 the coco-nut shells are opened and the placenta examined4 ,should there be worms in it1 they are removed and fresh spices added4 ,when the child has grown big and strong1 the placenta is thrown away4#fhh ,among the ,toboongkoo of ,central ,celebes the afterbirth is placed in a rice-pot with various plants1 which are intended to preserve it from decay as long as possible2 it is then carefully tied up in bark-cloth4 ,a man and a woman of the family carry the placenta away2 in doing so they go out and in the house four times1 and each time they enter they kiss the child1 but they take care not to look to the right or the left1 for otherwise the child would squint4 ,some bury the placenta1 others hang it on a tree4 ,if the child is unwell1 they dig up the placenta or take it down from the tree1 and lay bananas1 rice of four sorts1 and a lighted taper beside it4 ,having done so1 they hang it up on a tree if it was previously buried2 but they bury it if it was formerly hung up4#fhi ,the ,tomori of ,central ,celebes wash the afterbirth1 put it in a rice-pot1 and bury it under the house4 ,great care is taken that no water or spittle falls on the place4 ,for a few days the afterbirth is sometimes fed with rice and eggs1 which are laid on the spot where it is buried4 ,afterwards the people cease to trouble themselves about it4#fij ,in southern ,celebes they call the navel-string and afterbirth the two brothers or sisters of the child4 ,when the infant happens to be a prince or princess1 the navel-string and afterbirth are placed with salt and tamarind in a new rice-pot1 which is then enveloped in a fine robe and tightly corded up to prevent the evil spirits from making off with the pair of brothers or sisters4 ,for the same reason a light is kept burning all night1 and twice a day rice is rubbed on the edge of the pot1 for the purpose1 as the people say1 of giving the child's little brothers or sisters something to eat4 ,after a while this feeding1 as it is called1 takes place at p#aij rarer intervals1 and when the mother has been again brought to bed it is discontinued altogether4 ,on the ninth day after the birth a number of coco-nuts are planted1 with much ceremony1 in a square enclosure1 and the water which was used in cleansing the afterbirth and navel-string is poured upon them4 ,these coco-nuts are called the contemporaries of the child and grow up with him4 ,when the planting is done1 the rice-pot with the navel-string and afterbirth is carried back and set beside the bed of the young prince or princess1 and when his royal highness is carried out to take the air the rice-pot with his two 8brothers0 goes out with him1 swathed in a robe of state and screened from the sun by an umbrella4 ,if the prince or princess should die1 the afterbirth and navel-string are buried4 ,among common people in ,south ,celebes these parts of the infant are generally buried immediately after the birth1 or they are sunk in the deep sea1 or hung in a rice-pot on a tree4#fia ,sidenote3 ,contagious magic of the placenta and navel-string in ,timor1 ,savou1 and ,rotti ,in the island of ,timor the placenta is called the child's companion and treated accordingly4 ,the midwife puts it in an earthen pot and covers it with ashes from the hearth4 ,after standing thus three days it is taken away and buried by a person who must observe silence in discharging this duty4#fib ,in ,savou1 a small island to the south-west of ,timor1 the afterbirth is filled with native herbs1 and having been deposited in a new pot1 which has never before been used1 is buried under the house to keep off evil spirits4 ,or it is put in a new basket and hung in a high toddy palm to fertilise it1 or thrown into the sea to secure a good catch of fish4 ,the person who thus disposes of the afterbirth may not look to the right or the left2 he must be joyous and1 if possible1 go singing on his way4 ,if it is to be hung on a tree1 he must climb nimbly up1 in order that the child may always be lucky4 ,these islanders ascribe a similar fertilising virtue to a caul4 ,it is dried and carefully kept in a box4 ,when rice-stalks turn black and the ears refuse to set1 a man will take the box containing the caul and run several p#aia times round the rice-field1 in order that the wind may waft the genial influence of the caul over the rice4#fic ,in ,rotti1 an island to the south of ,timor1 the navel-string is put in a small satchel made of leaves1 and if the father of the child is not himself going on a voyage1 he entrusts the bag to one of his seafaring friends and charges him to throw it away in the open sea with the express wish that1 when the child grows up and has to sail to other islands1 he may escape the perils of the deep4 ,but the business of girls in these islands does not lie in the great waters1 and hence their navel-strings receive a different treatment4 ,it is their task to go afishing daily1 when the tide is out1 on the coral reefs which ring the islands4 ,so when the mother is herself again1 she repairs with the little satchel to the reef where she is wont to fish4 ,acting the part of a priestess she there eats one or two small bagfuls of boiled rice on the spot where she intends to deposit the dried navel-string of her baby daughter1 taking care to leave a few grains of rice in the bags4 ,then she ties the precious satchel and the nearly empty rice-bags to a stick and fastens it among the stones of the reef1 generally on its outer edge1 within sight and sound of the breaking waves4 ,in doing so she utters a wish that this ceremony may guard her daughter from the perils and dangers that beset her on the reef--for example1 that no crocodile may issue from the lagoon and eat her up1 and that the sharp corals and broken shells may not wound her feet4#fid ,sidenote3 ,contagious magic of the placenta in ,flores1 ,bali1 and ,java4 ,in the island of ,flores the placenta is put in an earthen pot1 along with some rice and betel1 and buried by the father in the neighbourhood of the house1 or else preserved in one of the highest trees4#fie ,the natives of ,bali1 an island to the east of ,java1 believe firmly that the afterbirth is the child's brother or sister1 and they bury it in the courtyard in the half of a coco-nut from which the kernel has not been p#aib removed4 ,for forty days afterwards a light is burned1 and food1 water1 and betel deposited on the spot1#fif doubtless in order to feed the baby's little brother or sister1 and to guard him or her from evil spirits4 ,in ,java the afterbirth is also called the brother or sister of the infant2 it is wrapt in white cotton1 put in a new pot or a coco-nut shell1 and buried by the father beside the door1 outside the house if the child is a boy1 but inside the house if the child is a girl4 ,every evening until the child's navel has healed a lamp is lit over the spot where the afterbirth is buried4 ,if the afterbirth hangs in a rice-pot in the house1 as the practice is with some people1 the lamp burns under the place where the rice-pot is suspended4 ,the purpose of the light is to ward off demons1 to whose machinations the child and its supposed brother or sister are at this season especially exposed4#fig ,if the child is a boy1 a piece of paper inscribed with the alphabet is deposited in the pot with his placenta1 in order that he may be smart at his learning2 if the child is a girl1 a needle and thread are deposited in the pot1 that she may be a good sempstress1 and water with flowers in it is poured on the spot where the placenta is buried1 in order that the child may always be healthy2 for many ,javanese think that if the placenta is not properly honoured1 the child will never be well4#fih ,sometimes1 however1 women in the interior of ,java allow the placenta1 surrounded with fruits and flowers and illuminated by little lamps1 to float down the river in the dusk of the evening as an offering to the crocodiles1 or rather to the ancestors whose souls are believed to lodge in these animals4#fii ,sidenote3 ,contagious magic of placenta and navel-string in ,sumatra4 ,in ,mandeling1 a district on the west coast of ,sumatra1 the afterbirth is washed and buried under the house or put in an earthenware pot1 which is carefully shut up and thrown p#aic into the river4 ,this is done to avert the supposed unfavourable influence of the afterbirth on the child1 whose hands or feet1 for example1 might be chilled by it4 ,when the navel-string drops off1 it is preserved to be used as a medicine when its former owner is ill4#gjj ,in ,mandeling1 too1 the midwife prefers to cut the navel-string with a piece of a flute on which she has first blown1 for then the child will be sure to have a fine voice4#gja ,among the ,minangkabau people of ,sumatra the placenta is put in a new earthenware pot1 which is then carefully closed with a banana leaf to prevent the ants and other insects from coming at it2 for if they did1 the child would be sickly and given to squalling4#gjb ,in ,central ,sumatra the placenta is wrapt in white cotton1 deposited in a basket or a calabash1 and buried in the courtyard before the house or under a rice-barn4 ,the hole is dug by a kinsman or kinswoman according as the baby is a boy or a girl4 ,over the hole is placed a stone from the hearth1 and beside it a wooden spoon is stuck in the ground4 ,both stone and spoon are sprinkled with the juice of a citron4 ,during the ceremony koemajen is burned and a shot fired4 ,for three evenings afterwards candles are lighted at the spot1#gjc doubtless to keep off demons4 ,among the ,battas of ,sumatra1 as among so many other peoples of the ,indian ,archipelago1 the placenta passes for the child's younger brother or sister1 the sex being determined by the sex of the child1 and it is buried under the house4 ,according to the ,battas it is bound up with the child's welfare1 and seems1 in fact1 to be the seat of the transferable soul1 of whose wanderings outside of the body we shall hear something later on4#gjd ,the ,karo ,battas even affirm p#aid that of a man's two souls it is the true soul that lives with the placenta under the house2 that is the soul1 they say1 which begets children4#gje ,sidenote3 ,contagious magic of placenta and navel-string in ,borneo1 ,india1 and ,assam4 ,contagious magic of placenta and navel-string in the ,patani ,states1 ,china1 and ,japan4 ,in ,pasir1 a district of eastern ,borneo1 the afterbirth is carefully treated and kept in an earthen pot or basket in the house until the remains of the navel-string have fallen off4 ,all the time it is in the house candles are burned and a little food is placed beside the pot4 ,when the navel-string has fallen off1 it is placed with the placenta in the pot1 and the two are buried in the ground near the house4 ,the reason why the people take this care of the afterbirth is that they believe it able to cause the child all kinds of sickness and mishaps4#gjf ,the ,malas1 a low ,telugu caste of ,southern ,india1 bury the placenta in a pot with leaves in some convenient place1 generally in the back yard1 lest dogs or other animals should carry it off2 for if that were to happen they fancy that the child would be of a wandering disposition4#gjg ,the ,khasis of ,assam keep the placenta in a pot in the house until the child has been formally named4 ,when that ceremony is over1 the father waves the pot containing the placenta thrice over the child's head1 and then hangs it to a tree outside of the village4#gjh ,in some ,malayo-,siamese families of the ,patani ,states it is customary to bury the afterbirth under a banana-tree1 the condition of which is thenceforth regarded as ominous of the child's fate for good or ill4#gji ,a ,chinese medical work prescribes that 8the placenta should be stored away in a felicitous spot under the salutary influences of the sky or the moon1 deep in the ground1 and with earth piled up over it carefully1 in order that the child may be ensured a long life4 ,if it is devoured by a swine or dog1 the child loses its intellect2 if insects or ants eat it1 the child becomes scrofulous2 if crows or magpies swallow it1 p#aie the child will have an abrupt or violent death2 if it is cast into the fire1 the child incurs running sores40#gaj ,the ,japanese preserve the navel-string most carefully and bury it with the dead in the grave4#gaa ,sidenote3 ,contagious magic of placenta and navel-string in ,africa1 especially among the ,baganda4 ,among the ,gallas of ,east ,africa the navel-string is carefully kept1 sewn up in leather1 and serves as an amulet for female camels1 which then become the child's property1 together with all the young they give birth to4#gab ,the ,baganda believe that every person is born with a double1 and this double they identify with the afterbirth1 which they regard as a second child4 ,further1 they think that the afterbirth has a ghost1 and that the ghost is in that portion of the navel-string which remains attached to the child after birth4 ,this ghost must be preserved if the child is to be healthy4 ,hence when the navel-string drops off1 it is rubbed with butter1 swathed in bark-cloth1 and kept through life under the name of 8the twin0 7mulongo74 ,the afterbirth is wrapt up in plantain leaves and buried by the child's mother at the root of a plantain tree1 where it is protected against wild beasts4 ,if the child be a boy1 the tree chosen is of the kind whose fruit is made into beer2 if the child be a girl1 the tree is of the kind whose fruit is eaten4 ,the plantain tree at whose root the afterbirth is buried becomes sacred until the fruit has ripened and been used4 ,only the father's mother may come near it and dig about it2 all other people are kept from it by a rope of plantain fibre which is tied from tree to tree in a circle round about the sacred plantain4 ,all the child's secretions are thrown by the mother at the root of the tree2 when the fruit is ripe1 the father's mother cuts it and makes it into beer or cooks it1 according to the sex of the child1 and the relatives of the father's clan then come and partake of the sacred feast4 ,after the meal the father must go in to his own wife1 for should he neglect to do so1 and should some other member of the clan have sexual relations with his wife first1 the child's spirit would leave it and go into the other woman4 ,further1 p#aif the navel-string plays a part at the ceremony of naming a child1 the object of which among the ,baganda is to determine whether the child is legitimate or not4 ,for this purpose the navel-string 7the so-called 8twin07 is dropped into a bowl containing a mixture of beer1 milk1 and water2 if it floats1 the child is legitimate and the clan accepts it as a member2 if it sinks1 the child is disowned by the clan and the mother is punished for adultery4 ,afterwards the navel-string or 8twin0 7mulongo7 is either kept by the clan or buried along with the afterbirth at the root of the plantain tree4 ,such are the customs observed with regard to the afterbirth and navel-string of ,baganda commoners4 ,the king's navel-string or 8twin10 wrapt in bark-cloths and decorated with beads1 is treated like a person and confided to the care of the ,kimbugwe1 the second officer of the country1 who has a special house built for it within his enclosure4 ,every month1 when the new moon first appears in the sky1 the ,kimbugwe carries the bundle containing the 8twin0 in procession1 with fife and drums playing1 to the king1 while the royal drum is beating in the royal enclosure4 ,the king examines it and hands it back to him4 ,after that1 the minister returns the precious bundle to its own house in his enclosure and places it in the doorway1 where it remains all night4 ,next morning it is taken from its wrappings1 smeared with butter1 and again set in the doorway until the evening1 when it is swathed once more in its bark-cloths and restored to its proper resting-place4 ,after the king's death his 8twin0 is deposited1 along with his jawbone1 in the huge hut which forms his temple4 ,the spirit of the dead king is supposed to dwell in these two relics2 they are placed on the das when he wishes to hold his court and when he is oracularly consulted on special occasions4#gac ,sidenote3 ,contagious magic of navel-string and afterbirth in ,america4 ,the ,incas of ,peru preserved the navel-string with the greatest care1 and gave it to the child to suck whenever it fell ill4#gad ,in ancient ,mexico they used to give a boy's p#aig navel-string to soldiers1 to be buried by them on a field of battle1 in order that the boy might thus acquire a passion for war4 ,but the navel-string of a girl was buried beside the domestic hearth1 because this was believed to inspire her with a love of home and a taste for cooking and baking4#gae ,algonquin women hung the navel-string round the child's neck2 if he lost it1 they thought the child would be stupid and spiritless4#gaf ,among the ,thompson ,indians of ,british ,columbia the navel-string was sewed up by the mother in a piece of buckskin embroidered with hair1 quills1 or beads4 ,it was then tied to the broad buckskin band which extended round the head of the cradle on the outside4 ,many thongs hung from it1 each carrying fawn's hoofs and beads that jingled when the cradle was moved4 ,if the navel-string were lost1 they looked on it as a calamity1 for they believed that in after years the child would become foolish or would be lost in the chase or on a journey4#gag ,among the ,kwakiutl ,indians of ,british ,columbia the afterbirth of girls is buried at high-water mark1 in the belief that this will render them expert at digging for clam4 ,the afterbirth of boys is sometimes exposed at places where ravens will eat it1 because the boys will thus acquire the raven's prophetic vision4 ,the same ,indians are persuaded that the navel-string may be the means of imparting a variety of accomplishments to its original owner4 ,thus1 if it is fastened to a dancing mask1 which is then worn by a skilful dancer1 the child will dance well4 ,if it is attached to a knife1 which is thereafter used by a cunning carver1 the child will carve well4 ,again1 if the parents wish their son to sing beautifully1 they tie his navel-string to the baton of a singing-master4 ,then the boy calls on the singing-master every morning while the artist is eating his breakfast4 ,the votary of the ,muses thereupon takes his baton and moves it twice down the right side and twice down the left side of the boy's body1 after which he gives the lad some of his food to eat4 ,that p#aih is an infallible way of making the boy a beautiful singer4#gah ,among the ,cherokees the navel-string of an infant girl is buried under the corn mortar1 in order that the girl may grow up to be a good baker2 but the navel-string of a boy is hung up on a tree in the woods1 in order that he may be a hunter4 ,among the ,kiowas the navel-string of a girl is sewn up in a small beaded pouch and worn by her at her belt as she grows to womanhood4 ,if the girl's mother ever sells the belt and pouch1 she is careful to extract the navel-string from the pouch before the bargain is struck4 ,should the child die1 the pouch containing her navel-string would be fastened to a stick and set up over her grave4#gai ,sidenote3 ,contagious magic of navel-string and afterbirth in ,europe4 ,child's guardian spirit associated with the chorion4 ,even in ,europe many people still believe that a person's destiny is more or less bound up with that of his navel-string or afterbirth4 ,thus in ,rhenish ,bavaria the navel-string is kept for a while wrapt up in a piece of old linen1 and then cut or pricked to pieces according as the child is a boy or a girl1 in order that he or she may grow up to be a skilful workman or a good sempstress4#gbj ,in ,berlin the midwife commonly delivers the dried navel-string to the father with a strict injunction to preserve it carefully1 for so long as it is kept the child will live and thrive and be free from sickness4#gba ,in ,beauce and ,perche the people are careful to throw the navel-string neither into water nor into fire1 believing that if that were done the child would be drowned or burned4#gbb ,among the ,ruthenians of ,bukowina and ,galicia1 the owner of a cow sometimes endeavours to increase its milk by throwing its afterbirth into a spring1 8in order that1 just as the water flows from the spring1 so milk may flow in abundance from the udders of the cow40#gbc ,some ,german peasants think that the afterbirth of a cow must be hung up in an apple-tree1 otherwise the cow would not have p#aii a calf next year4#gbd ,similarly at ,cleveland in ,yorkshire1 when a mare foals1 it is the custom to hang up the placenta in a tree1 particularly in a thorn-tree1 in order to secure luck with the foal4 8,should the birth take place in the fields1 this suspension is most carefully attended to1 while as for the requirements of such events at the homestead1 in not a few instances there is a certain tree not far from the farm-buildings still specially marked out for the reception of these peculiar pendants4 ,in one instance lately1 ,i heard of a larch tree so devoted1 but admittedly in default of the thorn2 the old thorn-tree long employed for the purpose having died out40#gbe ,again1 in ,europe children born with a caul are considered lucky2#gbf in ,holland1 as in the ,east ,indies1 they can see ghosts4#gbg ,the ,icelanders also hold that a child born with a caul will afterwards possess the gift of second sight1 that he will never be harmed by sorcery1 and will be victorious in every contest he undertakes1 provided he has the caul dried and carries it with him4#gbh ,this latter belief explains why both in ancient and modern times advocates have bought cauls with the hope of winning their cases by means of them4#gbi ,probably they thought that the spirit in the caul would prove an invincible ally to the person who had purchased its services4 ,in like manner the aborigines of ,central ,australia believe that their sacred sticks or stones 7churinga7 are intimately associated with the spirits of the dead men to whom they belonged1 and that in a fight a man who carries one of these sticks or stones will certainly vanquish an adversary who has no such talisman4#gcj ,further1 it is an ancient belief in ,iceland that the child's guardian spirit or a part of its soul has its seat in the chorion or foetal membrane1 which usually forms part of the afterbirth1 but is known as the caul when the child p#bjj happens to be born with it4 ,hence the chorion was itself known as the fylgia or guardian spirit4 ,it might not be thrown away under the open sky1 lest demons should get hold of it and work the child harm thereby1 or lest wild beasts should eat it up4 ,it might not be burned1 for if it were burned the child would have no fylgia1 which would be as bad as to have no shadow4 ,formerly it was customary to bury the chorion under the threshold1 where the mother stepped over it daily when she rose from bed4 ,if the chorion was thus treated1 the man had in after life a guardian spirit in the shape of a bear1 an eagle1 a wolf1 an ox1 or a boar4 ,the guardian spirits of cunning men and wizards had the shape of a fox1 while those of beautiful women appeared as swans4 ,in all these forms the guardian spirits formerly announced their coming and presented themselves to the persons to whom they belonged2 but nowadays both the belief and the custom have changed in many respects4#gca ,sidenote3 ,afterbirth or navel-string a seat of the external soul4 ,thus in many parts of the world the navel-string1 or more commonly the afterbirth1 is regarded as a living being1 the brother or sister of the infant1 or as the material object in which the guardian spirit of the child or part of its soul resides4 ,this latter belief we have found among the aborigines of ,queensland1 the ,battas of ,sumatra1 and the ,norsemen of ,iceland4 ,in accordance with such beliefs it has been customary to preserve these parts of the body1 at least for a time1 with the utmost care1 lest the character1 the fate1 or even the life of the person to whom they belong should be endangered by their injury or loss4 ,further1 the sympathetic connexion supposed to exist between a person and his afterbirth or navel-string comes out very clearly in the widespread custom of treating the afterbirth or navel-string in ways which are supposed to influence for life the character and career of the person1 making him1 if it is a man1 a swift runner1 a nimble climber1 a strong swimmer1 a skilful hunter1 or a brave soldier1 and making her1 if it is a woman1 an expert fisher1 a cunning sempstress1 a good cook or baker1 and so forth4 ,thus the beliefs and usages p#bja concerned with the afterbirth or placenta1 and to a less extent with the navel-string1 present a remarkable parallel to the widespread doctrine of the transferable or external soul and the customs founded on it4 ,hence it is hardly rash to conjecture that the resemblance is no mere chance coincidence1 but that in the afterbirth or placenta we have a physical basis 7not necessarily the only one7 for the theory and practice of the external soul4 ,the consideration of that subject is reserved for a later part of this work4#gcb ,sidenote3 ,contagious magic exemplified in the sympathetic connexion supposed to exist between a wound and the weapon which inflicted it4 ,bacon on the custom of anointing the weapon in order to heal the wound4 ,east ,anglian practice of anointing the weapon instead of the wound4 ,a curious application of the doctrine of contagious magic is the relation commonly believed to exist between a wounded man and the agent of the wound1 so that whatever is subsequently done by or to the agent must correspondingly affect the patient either for good or evil4 ,thus ,pliny tells us that if you have wounded a man and are sorry for it1 you have only to spit on the hand that gave the wound1 and the pain of the sufferer will be instantly alleviated4#gcc ,in ,melanesia1 if a man's friends get possession of the arrow which wounded him1 they keep it in a damp place or in cool leaves1 for then the inflammation will be trifling and will soon subside4 ,meantime the enemy who shot the arrow is hard at work to aggravate the wound by all the means in his power4 ,for this purpose he and his friends drink hot and burning juices and chew irritating leaves1 for this will clearly inflame and irritate the wound4 ,further1 they keep the bow near the fire to make the wound which it has inflicted hot2 and for the same reason they put the arrow-head1 if it has been recovered1 into the fire4 ,moreover1 they are careful to keep the bow-string taut and to twang it occasionally1 for this will cause the wounded man to suffer from tension of the nerves and spasms of tetanus4#gcd ,similarly when a ,kwakiutl ,indian of ,british ,columbia had bitten a piece out of an enemy's arm1 he used to drink hot water afterwards for the purpose of thereby inflaming the wound in his foe's p#bjb body4#gce ,among the ,lkugen ,indians of the same region it is a rule that an arrow1 or any other weapon that has wounded a man1 must be hidden by his friends1 who have to be careful not to bring it near the fire till the wound is healed4 ,if a knife or an arrow which is still covered with a man's blood were thrown into the fire1 the wounded man would suffer very much4#gcf ,in the ,yerkla-mining tribe of south-eastern ,australia it is thought that if any one but the medicine-man touches the flint knife with which a boy has been subincised1 the boy will thereby be made very ill4 ,so seriously is this belief held that if the lad chanced thereafter to fall sick and die1 the man who had touched the knife would be killed4#gcg 8,it is constantly received and avouched10 says ,bacon1 8that the anointing of the weapon that maketh the wound will heal the wound itself4 ,in this experiment1 upon the relation of men of credit 7though myself1 as yet1 am not fully inclined to believe it71 you shall note the points following3 first1 the ointment wherewith this is done is made of divers ingredients1 whereof the strangest and hardest to come by are the moss upon the skull of a dead man unburied1 and the fats of a boar and a bear killed in the act of generation40 ,the precious ointment compounded out of these and other ingredients was applied1 as the philosopher explains1 not to the wound but to the weapon1 and that even though the injured man was at a great distance and knew nothing about it4 ,the experiment1 he tells us1 had been tried of wiping the ointment off the weapon without the knowledge of the person hurt1 with the result that he was presently in a great rage of pain until the weapon was anointed again4 ,moreover1 8it is affirmed that if you cannot get the weapon1 yet if you put an instrument of iron or wood resembling the weapon into the wound1 whereby it bleedeth1 the anointing of that instrument will serve and work the effect40#gch ,remedies of the p#bjc sort which ,bacon deemed worthy of his attention are still in vogue in the eastern counties of ,england4 ,thus in ,suffolk if a man cuts himself with a bill-hook or a scythe he always takes care to keep the weapon bright1 and oils it to prevent the wound from festering4 ,if he runs a thorn or1 as he calls it1 a bush into his hand1 he oils or greases the extracted thorn4 ,a man came to a doctor with an inflamed hand1 having run a thorn into it while he was hedging4 ,on being told that the hand was festering1 he remarked1 8,that didn't ought to1 for ,i greased the bush well arter ,i pulled it out40 ,if a horse wounds its foot by treading on a nail1 a ,suffolk groom will invariably preserve the nail1 clean it1 and grease it every day1 to prevent the foot from festering4 ,arguing in the same way1 a ,suffolk woman1 whose sister had burnt her face with a flat-iron1 observed that 8the face would never heal till the iron had been put out of the way2 and even if it did heal1 it would be sure to break out again every time the iron was heated40#gci ,at ,norwich in ,june #aijb a woman named ,matilda ,henry accidentally ran a nail into her foot4 ,without examining the wound1 or even removing her stocking1 she caused her daughter to grease the nail1 saying that if this were done no harm would come of the hurt4 ,a few days afterwards she died of lockjaw4#gdj ,similarly ,cambridgeshire labourers think that if a horse has run a nail into its foot1 it is necessary to grease the nail with lard or oil and put it away in some safe place1 or the horse will not recover4 ,a few years ago a veterinary surgeon was sent for to attend a horse which had ripped its side open on the hinge of a farm gatepost4 ,on arriving at the farm he found that nothing had been done to the wounded horse1 but that a man was busy trying to pry the hinge out of the gatepost in order that it might be greased and put away1 which1 in the opinion of the ,cambridge wiseacres1 would conduce to the recovery of the p#bjd animal4#gda ,similarly ,essex rustics opine that1 if a man has been stabbed with a knife1 it is essential to his recovery that the knife should be greased and laid across the bed on which the sufferer is lying4#gdb ,so in ,bavaria you are directed to anoint a linen rag with grease and tie it on the edge of the axe that cut you1 taking care to keep the sharp edge upwards4 ,as the grease on the axe dries1 your wound heals4#gdc ,similarly in the ,harz mountains they say that if you cut yourself1 you ought to smear the knife or the scissors with fat and put the instrument away in a dry place in the name of the ,father1 of the ,son1 and of the ,holy ,ghost4 ,as the knife dries1 the wound heals4#gdd ,other people1 however1 in ,germany say that you should stick the knife in some damp place in the ground1 and that your hurt will heal as the knife rusts4#gde ,others again1 in ,bavaria1 recommend you to smear the axe or whatever it is with blood and put it under the eaves4#gdf ,sidenote3 ,further extensions of this case of contagious magic4 ,the train of reasoning which thus commends itself to ,english and ,german rustics1 in common with the savages of ,melanesia and ,america1 is carried a step further by the aborigines of ,central ,australia1 who conceive that under certain circumstances the near relations of a wounded man must grease themselves1 restrict their diet1 and regulate their behaviour in other ways in order to ensure his recovery4 ,thus when a lad has been circumcised and the wound is not yet healed1 his mother may not eat opossum1 or a certain kind of lizard1 or carpet snake1 or any kind of fat1 for otherwise she would retard the healing of the boy's wound4 ,every day she greases her digging-sticks and never lets them out of her sight2 at night she sleeps with them close to her head4 ,no one is allowed to touch them4 ,every day also she rubs her body all over with grease1 as in some way this is believed to help her son's recovery4#gdg ,another p#bje refinement of the same principle is due to the ingenuity of the ,german peasant4 ,it is said that when one of his pigs or sheep breaks its leg1 a farmer of ,rhenish ,bavaria or ,hesse will bind up the leg of a chair with bandages and splints in due form4 ,for some days thereafter no one may sit on that chair1 move it1 or knock up against it2 for to do so would pain the injured pig or sheep and hinder the cure4#gdh ,in this last case it is clear that we have passed wholly out of the region of contagious magic and into the region of homoeopathic or imitative magic2 the chair-leg1 which is treated instead of the beast's leg1 in no sense belongs to the animal1 and the application of bandages to it is a mere simulation of the treatment which a more rational surgery would bestow on the real patient4 ,sidenote3 ,sympathetic connexion between a wounded person and his spilt blood4 ,a sympathetic connexion is supposed to exist between a person and his clothes1 so that any injury done to the clothes is felt by the man4 ,contagious magic of clothes4 ,prussian custom of beating the garments which a thief has dropped4 ,the sympathetic connexion supposed to exist between a man and the weapon which has wounded him is probably founded on the notion that the blood on the weapon continues to feel with the blood in his body4 ,for a like reason the ,papuans of ,tumleo1 an island off ,german ,new ,guinea1 are careful to throw into the sea the bloody bandages with which their wounds have been dressed1 for they fear that if these rags fell into the hands of an enemy he might injure them magically thereby4 ,once when a man with a wound in his mouth1 which bled constantly1 came to the missionaries to be treated1 his faithful wife took great pains to collect all the blood and cast it into the sea4#gdi ,strained and unnatural as this idea may seem to us1 it is perhaps less so than the belief that magic sympathy is maintained between a person and his clothes1 so that whatever is done to the clothes will be felt by the man himself1 even though he may be far away at the time4 ,that is why these same ,papuans of ,tumleo search most anxiously for the smallest scrap which they may have lost of their scanty garments1#gej and why other ,papuans1 travelling through the thick forest1 will stop and carefully scrape from a bough any clot of red pomade which p#bjf may have adhered to it from their greasy heads4#gea ,in the ,wotjobaluk tribe of ,victoria a wizard would sometimes get hold of a man's opossum rug and tie it up with some small spindle-shaped pieces of casuarina wood1 on which he had made certain marks1 such as likenesses of his victim and of a poisonous snake4 ,this bundle he would then roast slowly in the fire1 and as he did so the man who had owned the opossum rug would fall sick4 ,should the patient suspect what was happening1 he would send to the wizard and beg him to let him have the rug back4 ,if the wizard consented1 8he would give the thing back1 telling the sick man's friends to put it in water1 so as to wash the fire out40 ,in such cases1 we are told1 the sick man would feel cooled and would most likely recover4#geb ,in ,tanna1 one of the ,new ,hebrides1 a man who had a grudge at another and desired his death would try to get possession of a cloth which had touched the sweat of his enemy's body4 ,if he succeeded1 he rubbed the cloth carefully over with the leaves and twigs of a certain tree1 rolled and bound cloth1 twigs1 and leaves into a long sausage-shaped bundle1 and burned it slowly in the fire4 ,as the bundle was consumed1 the victim fell ill1 and when it was reduced to ashes1 he died4#gec ,in this last form of enchantment1 however1 the magical sympathy may be supposed to exist not so much between the man and the cloth as between the man and the sweat which issued from his body4 ,but in other cases of the same sort it seems that the garment by itself is enough to give the sorcerer a hold upon his victim4 ,the witch in ,theocritus1 while she melted an image or lump of wax in order that her faithless lover might melt with love of her1 did not forget to throw into the fire a shred of his cloak which he had dropped in her house4#ged ,in ,prussia they say that if you cannot catch a thief1 the next best thing you can do is to get hold of a garment which he may have shed in his flight2 for it p#bjg you beat it soundly1 the thief will fall sick4 ,this belief is firmly rooted in the popular mind4 ,some seventy or eighty years ago1 in the neighbourhood of ,berend1 a man was detected trying to steal honey1 and fled1 leaving his coat behind him4 ,when he heard that the enraged owner of the honey was mauling his lost coat1 he was so alarmed that he took to his bed and died4#gee ,but in ,germany it is not every stick that is good enough to beat an absent man with4 ,it should be a hazel rod cut before sunrise on ,good ,friday4 ,some say it should be a one-year-old hazel-sapling1 and that you should cut it with three strokes1 looking to the east1 in the name of the ,father1 the ,son1 and the ,holy ,ghost4 ,others think the best time for cutting the rod is at the new moon on a ,tuesday morning before sunrise4 ,once you have got this valuable instrument1 you have only to spread a garment on a mole-hill or on the threshold1 and to lay on with hearty goodwill1 mentioning the name of the person whom you desire to injure4 ,though he may be miles off1 he will feel every whack as if it descended on his body4#gef ,sidenote3 ,contagious magic may be wrought on a man through the impressions left by his body in sand or earth1 particularly through his footprints4 ,contagious magic of footprints4 ,again1 magic may be wrought on a man sympathetically1 not only through his clothes and severed parts of himself1 but also through the impressions left by his body in sand or earth4 ,in particular1 it is a world-wide superstition that by injuring footprints you injure the feet that made them4 ,thus the natives of south-eastern ,australia think that they can lame a man by placing sharp pieces of quartz1 glass1 bone1 or charcoal in his footprints4 ,rheumatic pains are often attributed by them to this cause4 ,seeing a ,tatungolung man very lame1 ,mr4 ,howitt asked him what was the matter4 ,he said1 8,some fellow has put bottle in my foot40 ,he was suffering from rheumatism1 but believed that an enemy had found his foot-track and had buried in it a piece of broken bottle1 the magical influence of which p#bjh had entered his foot4 ,on another occasion ,mr4 ,howitt's party was followed by a number of strange natives who looked with great interest at the footprints of the horses and camels4 ,a black fellow with ,mr4 ,howitt was much alarmed1 and declared that the strangers were putting poison in his footsteps4#geg ,the ,wyingurri1 a tribe on the border of western ,australia1 have a magical instrument made of resin and rats' teeth which they call a sun1 because it is supposed to contain the solar heat4 ,by placing it on a man's tracks they think they can throw him into a violent fever1 which will soon burn him up4#geh ,in the ,unmatjera tribe of ,central ,australia1 when a boy has been circumcised he must hide in the bush1 and if he should see a woman's tracks he must be very careful to jump over them4 ,for if his foot were to touch them1 the spirit of the louse which lives in the woman's hair would go to him1 and his head would be full of lice4#gei ,in ,new ,britain it is thought that you can cause the sickness or death of a man by pricking his footprints with the sting of a sting-ray4#gfj ,the ,maoris imagine that they can work grievous harm to an enemy by taking up earth from his footprints1 depositing it in a sacred place1 and performing a ceremony over it4#gfa ,in ,savage ,island a common form of witchcraft was to take up the soil on which an enemy had set his foot1 and to carry it to a sacred place1 where it was solemnly cursed1 in order that the man might be afflicted with lameness4#gfb ,the ,galelareese think that if anybody sticks something sharp into your footprints while you are walking1 you will be wounded in your feet4#gfc ,in ,japan1 if a house has been robbed by night p#bji and the burglar's footprints are visible in the morning1 the householder will burn mugwort on them1 hoping thereby to hurt the robber's feet so that he cannot run far1 and the police may easily overtake him4#gfd ,among the ,karens of ,burma some people are said to keep poison fangs for the purpose of killing their enemies4 ,these they thrust into the footprints of the person whom they wish to destroy1 and soon he finds himself with a sore foot1 as if a dog had bitten it4 ,the sore rapidly grows worse till death follows4#gfe ,peasants of northern ,india commonly attribute all sorts of pains and sores to the machinations of a witch or sorcerer who has meddled with their footprints4#gff ,for example1 with the ,chero1 a ,dravidian race of labourers in the hill country of ,mirzapur1 a favourite mode of harming an enemy is to measure his footprints in the dust with a straw and then mutter a spell over them2 that brings on wounds and sores in his feet4#gfg ,such magical operations have been familiar to the ,hindoos from of old4 ,in the ,kausika ,sutra1 a book of sorcery1 it is directed that1 while your foe is walking southward1 you should make cuts in his footprint with the leaf of a certain tree or with the blade of an axe 7it is not quite clear which is to be used72 then you must tie dust from the footprint in the leaf of a certain tree 7,butea frondosa7 and throw it into a frying-pan2 if it crackles in the pan1 your enemy is undone4#gfh ,another old ,hindoo charm was to obtain earth from the footprint of a beleaguered king and scatter it in the wind4#gfi ,the ,herero of ,south ,africa take earth from the footprints of a lion and throw it on the track of an enemy1 with the wish1 8,may the lion kill you40#ggj ,the ,ovambo of the same region believe that they can be bewitched by an enemy through the dust or sand p#baj of their footprints4 ,hence a man who has special reason to dread the spite of a foe will carefully efface his footprints with a branch as fast as he makes them4#gga ,the ,ewe-speaking people of ,west ,africa fancy they can drive an enemy mad by throwing a magic powder on his footprints4#ggb ,among the ,shuswap and ,carrier ,indians of ,north-west ,america shamans used to bewitch a man by taking earth from the spot on which he had stood and placing it in their medicine-bags2 then their victim fell sick or died4#ggc ,in ,north ,africa the magic of the footprints is sometimes used for more amiable purposes4 ,a woman who wishes to attach her husband or lover to herself will take earth from the print of his right foot1 tie it up with some of his hairs in a packet1 and wear the packet next her skin4#ggd ,sidenote3 ,contagious magic of footprints in ,europe4 ,similar practices prevail in various parts of ,europe4 ,thus in ,mecklenburg it is thought that if you drive a nail into a man's footprint he will fall lame2 sometimes it is required that the nail should be taken from a coffin4#gge ,a like mode of injuring an enemy is resorted to in some parts of ,france4#ggf ,it is said that there was an old woman who used to frequent ,stow in ,suffolk1 and she was a witch4 ,if1 while she walked1 any one went after her and stuck a nail or a knife into her footprint in the dust1 the dame could not stir a step till it was withdrawn4#ggg ,more commonly1 it would seem1 in ,germany earth from the footprint is tied up in a cloth and hung in the chimney smoke2 as it dries up1 so the man withers away or his foot shrivels up4#ggh ,the same practice and the same belief are said to be common in ,matogrosso1 a province of ,brazil4#ggi ,a ,bohemian p#baa variation of the charm is to put the earth from the footprint in a pot with nails1 needles1 broken glass1 and so forth1 then set the pot on the fire and let it boil till it bursts4 ,after that the man whose footprint has been boiled will have a lame leg for the rest of his life4#ghj ,among the ,lithuanians the proceeding is somewhat different4 ,they dig up the earth from the person's footprint and bury it1 with various incantations1 in a graveyard4 ,that causes the person to sicken and die4#gha ,a similar practice is reported from ,mecklenburg4#ghb ,the ,esthonians of the island of ,oesel measure the footprint with a stick and bury the stick1 thereby undermining the health of the man or woman whose foot made the mark4#ghc ,among the ,south ,slavs a girl will dig up the earth from the footprints of the man she loves and put it in a flower-pot4 ,then she plants in the pot a marigold1 a flower that is thought to be fadeless4 ,and as its golden blossom grows and blooms and never fades1 so shall her sweetheart's love grow and bloom1 and never1 never fade4#ghd ,thus the love-spell acts on the man through the earth he trod on4 ,an old ,danish mode of concluding a treaty was based on the same idea of the sympathetic connexion between a man and his footprints3 the covenanting parties sprinkled each other's footprints with their own blood1 thus giving a pledge of fidelity4#ghe ,in ancient ,greece superstitions of the same sort seem to have been current1 for it was thought that if a horse stepped on the track of a wolf he was seized with numbness2#ghf and a maxim ascribed to ,pythagoras forbade people to pierce a man's footprints with a nail or a knife4#ghg ,sidenote3 ,the contagious magic of footprints is used by hunters for the purpose of running down the game4 ,the same superstition is turned to account by hunters in many parts of the world for the purpose of running down the game4 ,thus a ,german huntsman will stick a nail taken from a coffin into the fresh spoor of the quarry1 p#bab believing that this will hinder the animal from escaping4#ghh ,the aborigines of ,victoria put hot embers in the tracks of the animals they were pursuing4#ghi ,hottentot hunters throw into the air a handful of sand taken from the footprints of the game1 believing that this will bring the animal down4#gij ,thompson ,indians used to lay charms on the tracks of wounded deer2 after that they deemed it superfluous to pursue the animal any further that day1 for being thus charmed it could not travel far and would soon die4#gia ,similarly1 ,ojebway ,indians placed 8medicine0 on the track of the first deer or bear they met with1 supposing that this would soon bring the animal into sight1 even if it were two or three days' journey off2 for this charm had power to compress a journey of several days into a few hours4#gib ,ewe hunters of ,west ,africa stab the footprints of game with a sharp-pointed stick in order to maim the quarry and allow them to come up with it4#gic ,if ,esthonian peasants find a wolf's dung on a beast's tracks1 they burn it and scatter the ashes to the wind4 ,this gives the wolf a pain in his stomach and makes him lose his way4#gid ,the ,aino think that hares bewitch people4 ,hence if one of them sees the track of a hare in the snow near his hut1 he should carefully scoop it up with a water-ladle and then turn it upside down1 saying as he does so that he buries the soul of the hare under the snow1 and expressing a wish that the animal may sicken and die4#gie ,in order to recover strayed cattle1 the ,zulus take the animals' dung and earth from their footprints and place both in the chief's vessel1 round which a magic circle is drawn4 ,then the chief says3 8,i have now conquered them4 ,those cattle are now here2 ,i am now sitting upon them4 ,i do not know in what way they will escape40#gif p#bac ,sidenote3 ,contagious magic wrought through the impressions of other parts of the body4 ,contagious magic of imprints4 ,but though the footprint is the most obvious it is not the only impression made by the body through which magic may be wrought on a man4 ,the aborigines of south-eastern ,australia believe that a man may be injured by burying sharp fragments of quartz1 glass1 and so forth in the mark made by his reclining body2 the magical virtue of these sharp things enters his body and causes those acute pains which the ignorant ,european puts down to rheumatism4#gig ,sometimes they beat the place where the man sat with a pointed stick of the he-oak 7,casuarina leptoclada71 chanting an appropriate song at the same time2 the stick will enter his person and kill him1 provided the place operated on is still warm with the heat of his body4#gih ,at ,delena1 in ,british ,new ,guinea1 a man will sometimes revenge himself on a girl who has rejected his love by thrusting the spine of a sting-ray into the spot where she has been sitting2 afterwards he puts it in the sun for a day or two and finally heats it over a fire4 ,in a couple of days the girl dies4#gii ,the natives of ,tumleo1 an island off ,german ,new ,guinea1 efface the marks they have left on the ground where they sat1 lest magic should be wrought on them thereby4#hjj ,before they leave a camping-place some of the natives of ,german ,new ,guinea are careful to stab the ground thoroughly with spears1 in order to prevent a sorcerer from making any use of a drop of sweat or any other personal remains which they may chance to leave behind4#hja ,we can now understand why it was a maxim with the ,pythagoreans that in rising from bed you should smooth away the impression left by your body on the bed-clothes4#hjb ,the rule was simply an old precaution against magic1 forming part of a whole code of superstitious maxims which p#bad antiquity fathered on ,pythagoras1 though doubtless they were familiar to the barbarous forefathers of the ,greeks long before the time of that philosopher4#hjc ,to ensure the good behaviour of an ally with whom they have just had a conference1 the ,basutos will cut and preserve the grass on which the ally sat during the interview4#hjd ,probably they regard the grass as a hostage for the observance of the treaty1 since through it they could punish the man who sat on the grass if he should break faith4 ,moors who write on the sand are superstitiously careful to obliterate all the marks they made1 never leaving a stroke or a dot in the sand when they have done writing4#hje ,another of the so-called maxims of ,pythagoras bade people in lifting a pot always to smooth away the imprint it left on the ashes4#hjf ,so in ,cambodia they say that when you lift a pot from the fire you should not set it down on the ashes2 but that1 if you must do so1 you should be careful1 in lifting the pot from the ashes1 to efface the impression it has made4 ,otherwise they think that want will knock at your door4#hjg ,but this seems to be an afterthought1 devised to explain a rule of which the original meaning was forgotten4 ,the old notion probably was that a magician could sympathetically injure any person who ate out of a pot by means of the impression which the pot had left on the ashes2 or1 to be more explicit1 contagious magic was supposed to work through the impression of the pot to the pot itself1 through the pot to the meat contained in it1 and finally through the meat to the eater4 #d4 ,the ,magician's ,progress ,sidenote3 ,public and private magic4 ,the public magician who practises his art for the good of the whole community1 enjoys great influence and may rise to be a chief or king4 ,we have now concluded our examination of the general principles of sympathetic magic4 ,the examples by which ,i have illustrated them have been drawn for the most part from what may be called private magic1 that is from magical p#bae rites and incantations practised for the benefit or the injury of individuals4 ,but in savage society there is commonly to be found in addition what we may call public magic1 that is1 sorcery practised for the benefit of the whole community4 ,wherever ceremonies of this sort are observed for the common good1 it is obvious that the magician ceases to be merely a private practitioner and becomes to some extent a public functionary4 ,the development of such a class of functionaries is of great importance for the political as well as the religious evolution of society4 ,for when the welfare of the tribe is supposed to depend on the performance of these magical rites1 the magician rises into a position of much influence and repute1 and may readily acquire the rank and authority of a chief or king4 ,the profession accordingly draws into its ranks some of the ablest and most ambitious men of the tribe1 because it holds out to them a prospect of honour1 wealth1 and power such as hardly any other career could offer4 ,the acuter minds perceive how easy it is to dupe their weaker brother and to play on his superstition for their own advantage4 ,not that the sorcerer is always a knave and impostor2 he is often sincerely convinced that he really possesses those wonderful powers which the credulity of his fellows ascribes to him4 ,but the more sagacious he is1 the more likely he is to see through the fallacies which impose on duller wits4 ,thus the ablest members of the profession must tend to be more or less conscious deceivers2 and it is just these men who in virtue of their superior ability will generally come to the top and win for themselves positions of the highest dignity and the most commanding authority4 ,the pitfalls which beset the path of the professional sorcerer are many1 and as a rule only the man of coolest head and sharpest wit will be able to steer his way through them safely4 ,for it must always be remembered that every single profession and claim put forward by the magician as such is false2 not one of them can be maintained without deception1 conscious or unconscious4 ,accordingly the sorcerer who sincerely believes in his own extravagant pretensions is in far greater peril and is much more likely to be cut short in his career than the deliberate impostor4 ,the honest wizard always expects that his charms and p#baf incantations will produce their supposed effect2 and when they fail1 not only really1 as they always do1 but conspicuously and disastrously1 as they often do1 he is taken aback3 he is not1 like his knavish colleague1 ready with a plausible excuse to account for the failure1 and before he can find one he may be knocked on the head by his disappointed and angry employers4 ,sidenote3 ,tendency of supreme power to fall into the hands of the ablest and most unscrupulous men4 ,the general result is that at this stage of social evolution the supreme power tends to fall into the hands of men of the keenest intelligence and the most unscrupulous character4 ,if we could balance the harm they do by their knavery against the benefits they confer by their superior sagacity1 it might well be found that the good greatly outweighed the evil4 ,for more mischief has probably been wrought in the world by honest fools in high places than by intelligent rascals4 ,once your shrewd rogue has attained the height of his ambition1 and has no longer any selfish end to further1 he may1 and often does1 turn his talents1 his experience1 his resources1 to the service of the public4 ,many men who have been least scrupulous in the acquisition of power have been most beneficent in the use of it1 whether the power they aimed at and won was that of wealth1 political authority1 or what not4 ,in the field of politics the wily intriguer1 the ruthless victor1 may end by being a wise and magnanimous ruler1 blessed in his lifetime1 lamented at his death1 admired and applauded by posterity4 ,such men1 to take two of the most conspicuous instances1 were ,julius ,caesar and ,augustus4 ,but once a fool always a fool1 and the greater the power in his hands the more disastrous is likely to be the use he makes of it4 ,the heaviest calamity in ,english history1 the breach with ,america1 might never have occurred if ,george the ,third had not been an honest dullard4 ,sidenote3 ,the elevation of magicians to power tends to substitute a monarchy for that primitive democracy1 or rather oligarchy of old men which is characteristic of savage society2 and the rise of monarchy seems to be an essential condition of the emergence of mankind from savagery4 ,thus1 so far as the public profession of magic affected the constitution of savage society1 it tended to place the control of affairs in the hands of the ablest man3 it shifted the balance of power from the many to the one3 it substituted a monarchy for a democracy1 or rather for an oligarchy of old men2 for in general the savage community is ruled1 not by the whole body of adult males1 but by a council of p#bag elders4 ,the change1 by whatever causes produced1 and whatever the character of the early rulers1 was on the whole very beneficial4 ,for the rise of monarchy appears to be an essential condition of the emergence of mankind from savagery4 ,no human being is so hidebound by custom and tradition as your democratic savage2 in no state of society consequently is progress so slow and difficult4 ,the old notion that the savage is the freest of mankind is the reverse of the truth4 ,he is a slave1 not indeed to a visible master1 but to the past1 to the spirits of his dead forefathers1 who haunt his steps from birth to death1 and rule him with a rod of iron4 ,what they did is the pattern of right1 the unwritten law to which he yields a blind unquestioning obedience4 ,the least possible scope is thus afforded to superior talent to change old customs for the better4 ,the ablest man is dragged down by the weakest and dullest1 who necessarily sets the standard1 since he cannot rise1 while the other can fall4 ,the surface of such a society presents a uniform dead level1 so far as it is humanly possible to reduce the natural inequalities1 the immeasurable real differences of inborn capacity and temper1 to a false superficial appearance of equality4 ,from this low and stagnant condition of affairs1 which demagogues and dreamers in later times have lauded as the ideal state1 the ,golden ,age1 of humanity1 everything that helps to raise society by opening a career to talent and proportioning the degrees of authority to men's natural abilities1 deserves to be welcomed by all who have the real good of their fellows at heart4 ,once these elevating influences have begun to operate--and they cannot be for ever suppressed--the progress of civilisation becomes comparatively rapid4 ,the rise of one man to supreme power enables him to carry through changes in a single lifetime which previously many generations might not have sufficed to effect2 and if1 as will often happen1 he is a man of intellect and energy above the common1 he will readily avail himself of the opportunity4 ,even the whims and caprices of a tyrant may be of service in breaking the chain of custom which lies so heavy on the savage4 ,and as soon as the tribe ceases to be swayed by the timid and divided counsels of the elders1 and yields to the direction of a single strong and resolute mind1 it p#bah becomes formidable to its neighbours and enters on a career of aggrandisement1 which at an early stage of history is often highly favourable to social1 industrial1 and intellectual progress4 ,for extending its sway1 partly by force of arms1 partly by the voluntary submission of weaker tribes1 the community soon acquires wealth and slaves1 both of which1 by relieving some classes from the perpetual struggle for a bare subsistence1 afford them an opportunity of devoting themselves to that disinterested pursuit of knowledge which is the noblest and most powerful instrument to ameliorate the lot of man4 ,sidenote3 ,intellectual progress dependent on economic progress1 which is often furthered by conquest and empire4 ,intellectual progress1 which reveals itself in the growth of art and science and the spread of more liberal views1 cannot be dissociated from industrial or economic progress1 and that in its turn receives an immense impulse from conquest and empire4 ,it is no mere accident that the most vehement outbursts of activity of the human mind have followed close on the heels of victory1 and that the great conquering races of the world have commonly done most to advance and spread civilisation1 thus healing in peace the wounds they inflicted in war4 ,the ,babylonians1 the ,greeks1 the ,romans1 the ,arabs are our witnesses in the past3 we may yet live to see a similar outburst in ,japan4 ,nor1 to remount the stream of history to its sources1 is it an accident that all the first great strides towards civilisation have been made under despotic and theocratic governments1 like those of ,egypt1 ,babylon1 and ,peru1 where the supreme ruler claimed and received the servile allegiance of his subjects in the double character of a king and a god4 ,it is hardly too much to say that at this early epoch despotism is the best friend of humanity and1 paradoxical as it may sound1 of liberty4 ,for after all there is more liberty in the best sense--liberty to think our own thoughts and to fashion our own destinies--under the most absolute despotism1 the most grinding tyranny1 than under the apparent freedom of savage life1 where the individual's lot is cast from the cradle to the grave in the iron mould of hereditary custom4 ,sidenote3 ,benefits rendered to civilisation by magic4 ,so far1 therefore1 as the public profession of magic has been one of the roads by which the ablest men have passed to supreme power1 it has contributed to emancipate mankind p#bai from the thraldom of tradition and to elevate them into a larger1 freer life1 with a broader outlook on the world4 ,this is no small service rendered to humanity4 ,and when we remember further that in another direction magic has paved the way for science1 we are forced to admit that if the black art has done much evil1 it has also been the source of much good2 that if it is the child of error1 it has yet been the mother of freedom and truth4 p#bbj ,,chapter ,,iv ,,magic ,,and ,,religion ,sidenote3 ,magic like science postulates the order and uniformity of nature2 hence the attraction both of magic and of science1 which open up a boundless vista to those who can penetrate to the secret springs of nature4 ,the examples collected in the last chapter may suffice to illustrate the general principles of sympathetic magic in its two branches1 to which we have given the names of ,homoeopathic and ,contagious respectively4 ,in some cases of magic which have come before us we have seen that the operation of spirits is assumed1 and that an attempt is made to win their favour by prayer and sacrifice4 ,but these cases are on the whole exceptional2 they exhibit magic tinged and alloyed with religion4#hjh ,wherever sympathetic magic occurs in its pure unadulterated form1 it assumes that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency4 ,thus its fundamental conception is identical with that of modern science2 underlying the whole system is a faith1 implicit but real and firm1 in the order and uniformity of nature4 ,the magician does not doubt that the same causes will always produce the same effects1 that the performance of the proper ceremony1 accompanied by the appropriate spell1 will inevitably be attended by the desired results1 unless1 indeed1 his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer4 ,he supplicates no higher power3 he sues the favour of no fickle and wayward p#bba being3 he abases himself before no awful deity4 ,yet his power1 great as he believes it to be1 is by no means arbitrary and unlimited4 ,he can wield it only so long as he strictly conforms to the rules of his art1 or to what may be called the laws of nature as conceived by him4 ,to neglect these rules1 to break these laws in the smallest particular is to incur failure1 and may even expose the unskilful practitioner himself to the utmost peril4 ,if he claims a sovereignty over nature1 it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage4 ,thus the analogy between the magical and the scientific conceptions of the world is close4 ,in both of them the succession of events is perfectly regular and certain1 being determined by immutable laws1 the operation of which can be foreseen and calculated precisely2 the elements of caprice1 of chance1 and of accident are banished from the course of nature4 ,both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world4 ,hence the strong attraction which magic and science alike have exercised on the human mind2 hence the powerful stimulus that both have given to the pursuit of knowledge4 ,they lure the weary enquirer1 the footsore seeker1 on through the wilderness of disappointment in the present by their endless promises of the future3 they take him up to the top of an exceeding high mountain and shew him1 beyond the dark clouds and rolling mists at his feet1 a vision of the celestial city1 far off1 it may be1 but radiant with unearthly splendour1 bathed in the light of dreams4 ,sidenote3 ,the fatal flaw of magic lies not in its general assumption of the uniformity of nature1 but in its misapprehension of the particular laws which govern the sequence of natural events4 ,the fatal flaw of magic lies not in its general assumption of a sequence of events determined by law1 but in its total misconception of the nature of the particular laws which govern that sequence4 ,if we analyse the various cases of sympathetic magic which have been passed in review in the preceding pages1 and which may be taken as fair samples of the bulk1 we shall find1 as ,i have already indicated1 that they are all mistaken applications of one or other of two great fundamental laws of thought1 namely1 the association of ideas by similarity and the p#bbb association of ideas by contiguity in space or time4 ,a mistaken association of similar ideas produces homoeopathic or imitative magic3 a mistaken association of contiguous ideas produces contagious magic4 ,the principles of association are excellent in themselves1 and indeed absolutely essential to the working of the human mind4 ,legitimately applied they yield science2 illegitimately applied they yield magic1 the bastard sister of science4 ,it is therefore a truism1 almost a tautology1 to say that all magic is necessarily false and barren2 for were it ever to become true and fruitful1 it would no longer be magic but science4 ,from the earliest times man has been engaged in a search for general rules whereby to turn the order of natural phenomena to his own advantage1 and in the long search he has scraped together a great hoard of such maxims1 some of them golden and some of them mere dross4 ,the true or golden rules constitute the body of applied science which we call the arts2 the false are magic4 ,sidenote3 ,relation of magic to religion4 ,religion defined3 it is a propitiation or conciliation of superhuman powers which are believed to control nature and man4 ,thus religion comprises two elements1 a theoretical and a practical1 or faith and works1 and it does not exist without both4 ,but religious practice need not consist in ritual2 it may consist in ethical conduct1 if that is believed to be well-pleasing to the deity4 ,if magic is thus next of kin to science1 we have still to enquire how it stands related to religion4 ,but the view we take of that relation will necessarily be coloured by the idea which we have formed of the nature of religion itself2 hence a writer may reasonably be expected to define his conception of religion before he proceeds to investigate its relation to magic4 ,there is probably no subject in the world about which opinions differ so much as the nature of religion1 and to frame a definition of it which would satisfy every one must obviously be impossible4 ,all that a writer can do is1 first1 to say clearly what he means by religion1 and afterwards to employ the word consistently in that sense throughout his work4 ,by religion1 then1 ,i understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life4#hji ,thus defined1 religion consists of two elements1 a theoretical and a practical1 namely1 a belief in powers higher than man and an attempt to propitiate or please them4 ,of the two1 belief clearly comes first1 since we must believe in the existence of a divine being before we can attempt to please p#bbc him4 ,but unless the belief leads to a corresponding practice1 it is not a religion but merely a theology2 in the language of ,st4 ,james1 8faith1 if it hath not works1 is dead1 being alone40#haj ,in other words1 no man is religious who does not govern his conduct in some measure by the fear or love of ,god4#haa ,on the other hand1 mere practice1 divested of all religious belief1 is also not religion4 ,two men may behave in exactly the same way1 and yet one of them may be religious and the other not4 ,if the one acts from the love or fear of ,god1 he is religious2 if the other acts from the love or fear of man1 he is moral or immoral according as his behaviour comports or conflicts with the general good4 ,hence belief and practice or1 in theological language1 faith and works are equally essential to religion1 which cannot exist without both of them4 ,but it is not necessary that religious practice should always take the form of a ritual2 that is1 it need not consist in the offering of sacrifice1 the recitation of prayers1 and other outward ceremonies4 ,its aim is to please the deity1 and if the deity is one who delights in charity and mercy and purity more than in oblations of blood1 the chanting of hymns1 and the fumes of incense1 his worshippers will best please him1 not by prostrating themselves before him1 by intoning his praises1 and by filling his temples with costly gifts1 but by being pure and merciful and charitable towards men1 for in so doing they will imitate1 so far as human infirmity allows1 the perfections of the divine nature4 ,it was this ethical side of religion which the ,hebrew prophets1 inspired with a noble ideal of ,god's goodness and holiness1 were never weary of inculcating4 ,thus ,micah says3#hab 8,he hath shewed thee1 ,o man1 what is good2 and what doth the ,lord require of thee1 but to do justly1 and to love mercy1 and to walk humbly with thy ,god80 ,and at a later time much of the force by which p#bbd ,christianity conquered the world was drawn from the same high conception of ,god's moral nature and the duty laid on men of conforming themselves to it4 8,pure religion and undefiled10 says ,st4 ,james1 8before ,god and the ,father is this1 ,to visit the fatherless and widows in their affliction1 and to keep himself unspotted from the world40#hac ,sidenote3 ,by assuming the order of nature to be elastic or variable religion is opposed in principle alike to magic and to science1 both of which assume the order of nature to be rigid and invariable4 ,claim of ,egyptian and ,indian magicians to control the gods4 ,but if religion involves1 first1 a belief in superhuman beings who rule the world1 and1 second1 an attempt to win their favour1 it clearly assumes that the course of nature is to some extent elastic or variable1 and that we can persuade or induce the mighty beings who control it to deflect1 for our benefit1 the current of events from the channel in which they would otherwise flow4 ,now this implied elasticity or variability of nature is directly opposed to the principles of magic as well as of science1 both of which assume that the processes of nature are rigid and invariable in their operation1 and that they can as little be turned from their course by persuasion and entreaty as by threats and intimidation4 ,the distinction between the two conflicting views of the universe turns on their answer to the crucial question1 ,are the forces which govern the world conscious and personal1 or unconscious and impersonal8 ,religion1 as a conciliation of the superhuman powers1 assumes the former member of the alternative4 ,for all conciliation implies that the being conciliated is a conscious or personal agent1 that his conduct is in some measure uncertain1 and that he can be prevailed upon to vary it in the desired direction by a judicious appeal to his interests1 his appetites1 or his emotions4 ,conciliation is never employed towards things which are regarded as inanimate1 nor towards persons whose behaviour in the particular circumstances is known to be determined with absolute certainty4 ,thus in so far as religion assumes the world to be directed by conscious agents who may be turned from their purpose by persuasion1 it stands in fundamental antagonism to magic as well as to science1 both of which take for granted that the course of nature is determined1 not by the passions or caprice of personal beings1 but by the operation of immutable laws acting mechanically4#had ,in p#bbe magic1 indeed1 the assumption is only implicit1 but in science it is explicit4 ,it is true that magic often deals with spirits1 which are personal agents of the kind assumed by religion2 but whenever it does so in its proper form1 it treats them exactly in the same fashion as it treats inanimate agents1 that is1 it constrains or coerces instead of conciliating or propitiating them as religion would do4 ,thus it assumes that all personal beings1 whether human or divine1 are in the last resort subject to those impersonal forces which control all things1 but which nevertheless can be turned to account by any one who knows how to manipulate them by the appropriate ceremonies and spells4 ,in ancient ,egypt1 for example1 the magicians claimed the power of compelling even the highest gods to do their bidding1 and actually threatened them with destruction in case of disobedience4#hae ,sometimes1 without going quite so far as that1 the wizard declared that he would scatter the bones of ,osiris or reveal his sacred legend1 if the god proved contumacious4#haf ,similarly in ,india at the present day the great ,hindoo trinity itself of ,brahma1 ,vishnu1 and ,siva is subject to the sorcerers1 who1 by means of their spells1 exercise such an ascendency over the mightiest deities1 that these are bound submissively to execute on earth below1 or in heaven above1 whatever commands their masters the magicians may please to issue4#hag ,there is a saying everywhere current in p#bbf ,india3 8,the whole universe is subject to the gods2 the gods are subject to the spells 7mantras72 the spells to the ,brahmans2 therefore the ,brahmans are our gods40#hah ,sidenote3 ,hostility of religion to magic in history4 ,this radical conflict of principle between magic and religion sufficiently explains the relentless hostility with which in history the priest has often pursued the magician4 ,the haughty self-sufficiency of the magician1 his arrogant demeanour towards the higher powers1 and his unabashed claim to exercise a sway like theirs could not but revolt the priest1 to whom1 with his awful sense of the divine majesty1 and his humble prostration in presence of it1 such claims and such a demeanour must have appeared an impious and blasphemous usurpation of prerogatives that belong to ,god alone4 ,and sometimes1 we may suspect1 lower motives concurred to whet the edge of the priest's hostility4 ,he professed to be the proper medium1 the true intercessor between ,god and man1 and no doubt his interests as well as his feelings were often injured by a rival practitioner1 who preached a surer and smoother road to fortune than the rugged and slippery path of divine favour4 ,sidenote3 ,this hostility comparatively late3 at an earlier time magic co-operated1 and was partly confused1 with religion4 ,confusion of magic and religion in ,melanesia4 ,yet this antagonism1 familiar as it is to us1 seems to have made its appearance comparatively late in the history of religion4 ,at an earlier stage#hai the functions of priest and sorcerer were often combined or1 to speak perhaps more correctly1 were not yet differentiated from each other4 ,to serve his purpose man wooed the good-will of gods or spirits by prayer and sacrifice1 while at the same time he had recourse to ceremonies and forms of words which he hoped would of themselves bring about the desired result without the help of god or devil4 ,in short1 he performed religious and magical rites simultaneously2 he uttered prayers and incantations almost in the same breath1 knowing or p#bbg recking little of the theoretical inconsistency of his behaviour1 so long as by hook or crook he contrived to get what he wanted4 ,instances of this fusion or confusion of magic with religion have already met us in the practices of ,melanesians and of other peoples4#hbj ,so far as the ,melanesians are concerned1 the general confusion cannot be better described than in the words of ,dr4 ,r4 ,h4 ,codrington3--8,that invisible power which is believed by the natives to cause all such effects as transcend their conception of the regular course of nature1 and to reside in spiritual beings1 whether in the spiritual part of living men or in the ghosts of the dead1 being imparted by them to their names and to various things that belong to them1 such as stones1 snakes1 and indeed objects of all sorts1 is that generally known as mana4 ,without some understanding of this it is impossible to understand the religious beliefs and practices of the ,melanesians2 and this again is the active force in all they do and believe to be done in magic1 white or black4 ,by means of this men are able to control or direct the forces of nature1 to make rain or sunshine1 wind or calm1 to cause sickness or remove it1 to know what is far off in time and space1 to bring good luck and prosperity1 or to blast and curse40 8,by whatever name it is called1 it is the belief in this supernatural power1 and in the efficacy of the various means by which spirits and ghosts can be induced to exercise it for the benefit of men1 that is the foundation of the rites and practices which can be called religious2 and it is from the same belief that everything which may be called ,magic and ,witchcraft draws its origin4 ,wizards1 doctors1 weather-mongers1 prophets1 diviners1 dreamers1 all alike1 everywhere in the islands1 work by this power4 ,there are many of these who may be said to exercise their art as a profession2 they get their property and influence in this way4 ,every considerable village or settlement is sure to have some one who can control the weather and the waves1 some one who knows how to treat sickness1 some one who can work mischief with various charms4 ,there may be one whose skill extends to all these branches2 but generally one man knows how to do one thing and one another4 ,this various knowledge is handed down from father p#bbh to son1 from uncle to sister's son1 in the same way as is the knowledge of the rites and methods of sacrifice and prayer2 and very often the same man who knows the sacrifice knows also the making of the weather1 and of charms for many purposes besides4 ,but as there is no order of priests1 there is also no order of magicians or medicine-men4 ,almost every man of consideration knows how to approach some ghost or spirit1 and has some secret of occult practices40#hba ,sidenote3 ,confusion of magic and religion in ancient ,india4 ,the same confusion of magic and religion has survived among peoples that have risen to higher levels of culture4 ,it was rife in ancient ,india and ancient ,egypt2 it is by no means extinct among ,european peasantry at the present day4 ,with regard to ancient ,india we are told by an eminent ,sanscrit scholar that 8the sacrificial ritual at the earliest period of which we have detailed information is pervaded with practices that breathe the spirit of the most primitive magic40#hbb ,again1 the same writer observes that 8the ritual of the very sacrifices for which the metrical prayers were composed is described in the other ,vedic texts as saturated from beginning to end with magical practices which were to be carried out by the sacrificial priests40 ,in particular he tells us that the rites celebrated on special occasions1 such as marriage1 initiation1 and the anointment of a king1 8are complete models of magic of every kind1 and in every case the forms of magic employed bear the stamp of the highest antiquity40#hbc ,speaking of the sacrifices prescribed in the ,brhmaas1 ,professor ,sylvain ,lvi says3 8,the sacrifice has thus all the characteristics of a magical operation1 independent of the divinities1 effective by its own energy1 and capable of producing evil as well as good4 ,it is hardly distinguished from magic strictly so called1 except by being regular and obligatory2 it can easily be adapted p#bbi to different objects1 but it exists of necessity1 independently of circumstances4 ,that is the sole fairly clear line of distinction which can be drawn between the two domains2 in point of fact they are so intimately interfused with each other that the same class of works treats of both matters4 ,the ,smavidhna ,brhmaa is a real handbook of incantations and sorcery2 the ,adbhuta ,brhmaa1 which forms a section of the avia ,brhmaa1 has the same character40#hbd ,similarly ,professor ,m4 ,bloomfield writes3 8,even witchcraft is part of the religion2 it has penetrated and has become intimately blended with the holiest ,vedic rites2 the broad current of popular religion and superstition has infiltrated itself through numberless channels into the higher religion that is presented by the ,brahman priests1 and it may be presumed that the priests were neither able to cleanse their own religious beliefs from the mass of folk-belief with which it was surrounded1 nor is it at all likely that they found it in their interest to do so40#hbe ,again1 in the introduction to his translation of the ,kausika ,stra1 ,dr4 ,w4 ,caland observes3 8,he who has been wont to regard the ancient ,hindoos as a highly civilised people1 famed for their philosophical systems1 their dramatic poetry1 their epic lays1 will be surprised when he makes the acquaintance of their magical ritual1 and will perceive that hitherto he has known the old ,hindoo people from one side only4 ,he will find that he here stumbles on the lowest strata of ,vedic culture1 and will be astonished at the agreement between the magic ritual of the old ,vedas and the shamanism of the so-called savage4 ,if we drop the peculiar ,hindoo expressions and technical terms1 and imagine a shaman instead of a ,brahman1 we could almost fancy that we have before us a magical book belonging to one of the tribes of ,north ,american red-skins40#hbf ,some good authorities hold that the very name of ,brahman is derived from brahman1 8a magical spell02 so that1 if they are right1 the ,brahman would seem to have been a magician before he was a priest4#hbg p#bcj ,sidenote3 ,confusion of magic and religion in ancient ,egypt4 ,speaking of the importance of magic in the ,east1 and especially in ,egypt1 ,professor ,maspero remarks that 8we ought not to attach to the word magic the degrading idea which it almost inevitably calls up in the mind of a modern4 ,ancient magic was the very foundation of religion4 ,the faithful who desired to obtain some favour from a god had no chance of succeeding except by laying hands on the deity1 and this arrest could only be effected by means of a certain number of rites1 sacrifices1 prayers1 and chants1 which the god himself had revealed1 and which obliged him to do what was demanded of him40#hbh ,according to another distinguished ,egyptologist 8the belief that there are words and actions by which man can influence all the powers of nature and all living things1 from animals up to gods1 was inextricably interwoven with everything the ,egyptians did and everything they left undone4 ,above all1 the whole system of burial and of the worship of the dead is completely dominated by it4 ,the wooden puppets which relieved the dead man from toil1 the figures of the maid-servants who baked bread for him1 the sacrificial formulas by the recitation of which food was procured for him1 what are these and all the similar practices but magic8 ,and as men cannot help themselves without magic1 so neither can the gods2 the gods also wear amulets to protect themselves1 and use magic spells to constrain each other40#hbi 8,the whole doctrine of magic10 says ,professor ,wiedemann1 8formed in the valley of the ,nile1 not a part of superstition1 but an essential constituent of religious faith1 which to a p#bca great extent rested directly on magic1 and always remained most closely bound up with it40#hcj ,but though we can perceive the union of discrepant elements in the faith and practice of the ancient ,egyptians1 it would be rash to assume that the people themselves did so4 8,egyptian religion10 says the same scholar1 8was not one and homogeneous2 it was compounded of the most heterogeneous elements1 which seemed to the ,egyptian to be all equally justified4 ,he did not care whether a doctrine or a myth belonged to what1 in modern scholastic phraseology1 we should call faith or superstition2 it was indifferent to him whether we should rank it as religion or magic1 as worship or sorcery4 ,all such classifications were foreign to the ,egyptian4 ,to him no one doctrine seemed more or less justified than another4 ,nay1 he went so far as to allow the most flagrant contradictions to stand peaceably side by side40#hca ,sidenote3 ,confusion of magic and religion in modern ,europe4 ,mass of the ,holy ,spirit4 ,mass of ,saint ,scaire4 ,among the ignorant classes of modern ,europe the same confusion of ideas1 the same mixture of religion and magic1 crops up in various forms4 ,thus we are told that in ,france 8the majority of the peasants still believe that the priest possesses a secret and irresistible power over the elements4 ,by reciting certain prayers which he alone knows and has the right to utter1 yet for the utterance of which he must afterwards demand absolution1 he can1 on an occasion of pressing danger1 arrest or reverse for a moment the action of the eternal laws of the physical world4 ,the winds1 the storms1 the hail1 and the rain are at his command and obey his will4 ,the fire also is subject to him1 and the flames of a conflagration are extinguished at his word40#hcb ,for example1 ,french peasants used to be1 perhaps are still1 persuaded that the priests could celebrate1 with certain special rites1 a 8,mass of the ,holy ,spirit10 of which the efficacy was so miraculous that it never met with any opposition from the divine will2 p#bcb ,god was forced to grant whatever was asked of ,him in this form1 however rash and importunate might be the petition4 ,no idea of impiety or irreverence attached to the rite in the minds of those who1 in some of the great extremities of life1 sought by this singular means to take the kingdom of heaven by storm4 ,the secular priests generally refused to say the 8,mass of the ,holy ,spirit02 but the monks1 especially the ,capuchin friars1 had the reputation of yielding with less scruple to the entreaties of the anxious and distressed4#hcc ,in the constraint thus supposed by ,catholic peasantry to be laid by the priest upon the deity we seem to have an exact counterpart of the power which1 as we saw1 the ancient ,egyptians ascribed to their magicians4#hcd ,again1 to take another example1 in many villages of ,provence the priest is still reputed to possess the faculty of averting storms4 ,it is not every priest who enjoys this reputation2 and in some villages1 when a change of pastors takes place1 the parishioners are eager to learn whether the new incumbent has the power 7pouder71 as they call it4 ,at the first sign of a heavy storm they put him to the proof by inviting him to exorcise the threatening clouds2 and if the result answers to their hopes1 the new shepherd is assured of the sympathy and respect of his flock4 ,in some parishes1 where the reputation of the curate in this respect stood higher than that of his rector1 the relations between the two have been so strained in consequence that the bishop has had to translate the rector to another benefice4#hce ,again1 ,gascon peasants believe that to revenge themselves on their enemies bad men will sometimes induce a priest to say a mass called the ,mass of ,saint ,scaire4 ,very few priests know this mass1 and three-fourths of those who do know it would not say it for love or money4 ,none but wicked priests dare to perform the gruesome ceremony1 and you may be quite sure that they will have a very heavy account to render for it at the last day4 ,no curate or bishop1 not even the archbishop of p#bcc ,auch1 can pardon them2 that right belongs to the pope of ,rome alone4 ,the ,mass of ,saint ,scaire may be said only in a ruined or deserted church1 where owls mope and hoot1 where bats flit in the gloaming1 where gypsies lodge of nights1 and where toads squat under the desecrated altar4 ,thither the bad priest comes by night with his light o' love1 and at the first stroke of eleven he begins to mumble the mass backwards1 and ends just as the clocks are knelling the midnight hour4 ,his leman acts as clerk4 ,the host he blesses is black and has three points2 he consecrates no wine1 but instead he drinks the water of a well into which the body of an unbaptized infant has been flung4 ,he makes the sign of the cross1 but it is on the ground and with his left foot4 ,and many other things he does which no good ,christian could look upon without being struck blind and deaf and dumb for the rest of his life4 ,but the man for whom the mass is said withers away little by little1 and nobody can say what is the matter with him2 even the doctors can make nothing of it4 ,they do not know that he is slowly dying of the ,mass of ,saint ,scaire4#hcf ,sidenote3 ,the early confusion of magic with religion was probably preceded by a still earlier phase of thought1 when magic existed without religion4 ,yet though magic is thus found to fuse and amalgamate with religion in many ages and in many lands1 there are some grounds for thinking that this fusion is not primitive1 and that there was a time when man trusted to magic alone for the satisfaction of such wants as transcended his immediate animal cravings4 ,in the first place a consideration of the fundamental notions of magic and religion may incline us to surmise that magic is older than religion in the history of humanity4 ,we have seen that on the one hand magic is nothing but a mistaken application of the very simplest and most elementary processes of the mind1 namely the association of ideas by virtue of resemblance or contiguity2 and that on the other hand religion assumes the operation of conscious or personal agents1 superior to man1 behind the visible screen of nature4 ,obviously the conception of personal agents is more complex than a simple recognition of the similarity or contiguity of ideas2 and a theory which assumes that the course of nature is determined by conscious p#bcd agents is more abstruse and recondite1 and requires for its apprehension a far higher degree of intelligence and reflection1 than the view that things succeed each other simply by reason of their contiguity or resemblance4 ,the very beasts associate the ideas of things that are like each other or that have been found together in their experience2 and they could hardly survive for a day if they ceased to do so4 ,but who attributes to the animals a belief that the phenomena of nature are worked by a multitude of invisible animals or by one enormous and prodigiously strong animal behind the scenes8 ,it is probably no injustice to the brutes to assume that the honour of devising a theory of this latter sort must be reserved for human reason4 ,thus1 if magic be deduced immediately from elementary processes of reasoning1 and be1 in fact1 an error into which the mind falls almost spontaneously1 while religion rests on conceptions which the merely animal intelligence can hardly be supposed to have yet attained to1 it becomes probable that magic arose before religion in the evolution of our race1 and that man essayed to bend nature to his wishes by the sheer force of spells and enchantments before he strove to coax and mollify a coy1 capricious1 or irascible deity by the soft insinuation of prayer and sacrifice4 ,sidenote3 ,among the ,australian aborigines magic is universal1 but religion almost unknown4 ,the conclusion which we have thus reached deductively from a consideration of the fundamental ideas of religion and magic is confirmed inductively by the observation that among the aborigines of ,australia1 the rudest savages as to whom we possess accurate information1 magic is universally practised1 whereas religion in the sense of a propitiation or conciliation of the higher powers seems to be nearly unknown4 ,roughly speaking1 all men in ,australia are magicians1 but not one is a priest2 everybody fancies he can influence his fellows or the course of nature by sympathetic magic1 but nobody dreams of propitiating gods by prayer and sacrifice4#hcg ,sidenote3 ,magic is probably older than religion1 and faith in it is still universal among the ignorant and superstitious4 ,but if in the most backward state of human society now known to us we find magic thus conspicuously present and religion conspicuously absent1 may we not reasonably conjecture that the civilised races of the world have also at some period of their history passed through a similar p#bce intellectual phase1 that they attempted to force the great powers of nature to do their pleasure before they thought of courting their favour by offerings and prayer--in short that1 just as on the material side of human culture there has everywhere been an ,age of ,stone1 so on the intellectual side there has everywhere been an ,age of ,magic8#hch ,there are reasons for answering this question in the affirmative4 ,when we survey the existing races of mankind from ,greenland to ,tierra del ,fuego1 or from ,scotland to ,singapore1 we observe that they are distinguished one from the other by a great variety of religions1 and that these distinctions are not1 so to speak1 merely coterminous with the broad distinctions of race1 but descend into the minuter subdivisions of states and commonwealths1 nay1 that they honeycomb the town1 the village1 and even the family1 so that the surface of society all over the world is cracked and seamed1 sapped and mined with rents and fissures and yawning crevasses opened up by the disintegrating influence of religious dissension4 ,yet when we have penetrated through these differences1 which affect mainly the intelligent and thoughtful part of the community1 we shall find underlying them all a solid stratum of intellectual agreement among the dull1 the weak1 the ignorant1 and the superstitious1 who constitute1 unfortunately1 the vast majority of mankind4 ,one of the great achievements of the nineteenth century was to run shafts down into this low mental stratum in many parts of the world1 and thus to discover its substantial identity everywhere4 ,it is beneath our feet--and not very far beneath them--here in ,europe at the present day1 and it crops up on the surface in the heart of the ,australian wilderness and wherever the advent of a higher civilisation has not crushed it under ground4 ,this universal faith1 this truly ,catholic creed1 is a belief in the p#bcf efficacy of magic4 ,while religious systems differ not only in different countries1 but in the same country in different ages1 the system of sympathetic magic remains everywhere and at all times substantially alike in its principles and practice4 ,among the ignorant and superstitious classes of modern ,europe it is very much what it was thousands of years ago in ,egypt and ,india1 and what it now is among the lowest savages surviving in the remotest corners of the world4 ,if the test of truth lay in a show of hands or a counting of heads1 the system of magic might appeal1 with far more reason than the ,catholic ,church1 to the proud motto1 8,quod semper1 quod ubique1 quod ab omnibus10 as the sure and certain credential of its own infallibility4 ,sidenote3 ,latent superstition a danger to civilisation4 ,it is not our business here to consider what bearing the permanent existence of such a solid layer of savagery beneath the surface of society1 and unaffected by the superficial changes of religion and culture1 has upon the future of humanity4 ,the dispassionate observer1 whose studies have led him to plumb its depths1 can hardly regard it otherwise than as a standing menace to civilisation4#hci ,we seem to move on a thin crust which may at any moment be rent by the subterranean forces slumbering below4 ,from time to time a hollow murmur underground or a sudden spirt of flame into the air tells of what is going on beneath our feet4 ,now and then the polite world is startled by a paragraph in a newspaper which tells how in ,scotland an image has been found stuck full of pins for the purpose of killing an obnoxious laird or minister1 how a woman has been slowly roasted to death as a witch in ,ireland1 or how a girl has been murdered and chopped up in ,russia to make those candles of human tallow by whose light thieves hope to pursue their midnight trade unseen4#hdj ,but whether the influences that make for further progress1 or those that threaten to undo what has already been accomplished1 will p#bcg ultimately prevail2 whether the impulsive energy of the minority or the dead weight of the majority of mankind will prove the stronger force to carry us up to higher heights or to sink us into lower depths1 are questions rather for the sage1 the moralist1 and the statesman1 whose eagle vision scans the future1 than for the humble student of the present and the past4 ,here we are only concerned to ask how far the uniformity1 the universality1 and the permanence of a belief in magic1 compared with the endless variety and the shifting character of religious creeds1 raises a presumption that the former represents a ruder and earlier phase of the human mind1 through which all the races of mankind have passed or are passing on their way to religion and science4 ,sidenote3 ,the change from magic to religion may have been brought about by the discovery of the inefficacy of magic4 ,if an ,age of ,religion has thus everywhere1 as ,i venture to surmise1 been preceded by an ,age of ,magic1 it is natural that we should enquire what causes have led mankind1 or rather a portion of them1 to abandon magic as a principle of faith and practice and to betake themselves to religion instead4 ,when we reflect upon the multitude1 the variety and the complexity of the facts to be explained1 and the scantiness of our information regarding them1 we shall be ready to acknowledge that a full and satisfactory solution of so profound a problem is hardly to be hoped for1 and that the most we can do in the present state of our knowledge is to hazard a more or less plausible conjecture4 ,with all due diffidence1 then1 ,i would suggest that a tardy recognition of the inherent falsehood and barrenness of magic set the more thoughtful part of mankind to cast about for a truer theory of nature and a more fruitful method of turning her resources to account4 ,the shrewder intelligences must in time have come to perceive that magical ceremonies and incantations did not really effect the results which they were designed to produce1 and which the majority of their simpler fellows still believed that they did actually produce4 ,this great discovery of the inefficacy of magic must have wrought a radical though probably slow revolution in the minds of those who had the sagacity to make it4 ,the discovery amounted to this1 that men for the first time recognised their inability to manipulate at pleasure certain natural forces which hitherto they had believed to be completely within p#bch their control4 ,it was a confession of human ignorance and weakness4 ,man saw that he had taken for causes what were no causes1 and that all his efforts to work by means of these imaginary causes had been vain4 ,his painful toil had been wasted1 his curious ingenuity had been squandered to no purpose4 ,he had been pulling at strings to which nothing was attached2 he had been marching1 as he thought1 straight to the goal1 while in reality he had only been treading in a narrow circle4 ,not that the effects which he had striven so hard to produce did not continue to manifest themselves4 ,they were still produced1 but not by him4 ,the rain still fell on the thirsty ground3 the sun still pursued his daily1 and the moon her nightly journey across the sky3 the silent procession of the seasons still moved in light and shadow1 in cloud and sunshine across the earth3 men were still born to labour and sorrow1 and still1 after a brief sojourn here1 were gathered to their fathers in the long home hereafter4 ,all things indeed went on as before1 yet all seemed different to him from whose eyes the old scales had fallen4 ,for he could no longer cherish the pleasing illusion that it was he who guided the earth and the heaven in their courses1 and that they would cease to perform their great revolutions were he to take his feeble hand from the wheel4 ,in the death of his enemies and his friends he no longer saw a proof of the resistless potency of his own or of hostile enchantments2 he now knew that friends and foes alike had succumbed to a force stronger than any that he could wield1 and in obedience to a destiny which he was powerless to control4 ,sidenote3 ,recognising their own inability to control nature1 men came to think that it was controlled by supernatural beings4 ,thus cut adrift from his ancient moorings and left to toss on a troubled sea of doubt and uncertainty1 his old happy confidence in himself and his powers rudely shaken1 our primitive philosopher must have been sadly perplexed and agitated till he came to rest1 as in a quiet haven after a tempestuous voyage1 in a new system of faith and practice1 which seemed to offer a solution of his harassing doubts and a substitute1 however precarious1 for that sovereignty over nature which he had reluctantly abdicated4 ,if the great world went on its way without the help of him or his fellows1 it must surely be because there were other beings1 like p#bci himself1 but far stronger1 who1 unseen themselves1 directed its course and brought about all the varied series of events which he had hitherto believed to be dependent on his own magic4 ,it was they1 as he now believed1 and not he himself1 who made the stormy wind to blow1 the lightning to flash1 and the thunder to roll2 who had laid the foundations of the solid earth and set bounds to the restless sea that it might not pass2 who caused all the glorious lights of heaven to shine2 who gave the fowls of the air their meat and the wild beasts of the desert their prey2 who bade the fruitful land to bring forth in abundance1 the high hills to be clothed with forests1 the bubbling springs to rise under the rocks in the valleys1 and green pastures to grow by still waters2 who breathed into man's nostrils and made him live1 or turned him to destruction by famine and pestilence and war4 ,to these mighty beings1 whose handiwork he traced in all the gorgeous and varied pageantry of nature1 man now addressed himself1 humbly confessing his dependence on their invisible power1 and beseeching them of their mercy to furnish him with all good things1 to defend him from the perils and dangers by which our mortal life is compassed about on every hand1 and finally to bring his immortal spirit1 freed from the burden of the body1 to some happier world1 beyond the reach of pain and sorrow1 where he might rest with them and with the spirits of good men in joy and felicity for ever4 ,sidenote3 ,the change from magic to religion must have been gradual4 ,in this1 or some such way as this1 the deeper minds may be conceived to have made the great transition from magic to religion4 ,but even in them the change can hardly ever have been sudden2 probably it proceeded very slowly1 and required long ages for its more or less perfect accomplishment4 ,for the recognition of man's powerlessness to influence the course of nature on a grand scale must have been gradual2 he cannot have been shorn of the whole of his fancied dominion at a blow4 ,step by step he must have been driven back from his proud position2 foot by foot he must have yielded1 with a sigh1 the ground which he had once viewed as his own4 ,now it would be the wind1 now the rain1 now the sunshine1 now the thunder1 that he confessed himself unable to wield at will2 and as province after province of p#bdj nature thus fell from his grasp1 till what had once seemed a kingdom threatened to shrink into a prison1 man must have been more and more profoundly impressed with a sense of his own helplessness and the might of the invisible beings by whom he believed himself to be surrounded4 ,thus religion1 beginning as a slight and partial acknowledgment of powers superior to man1 tends with the growth of knowledge to deepen into a confession of man's entire and absolute dependence on the divine2 his old free bearing is exchanged for an attitude of lowliest prostration before the mysterious powers of the unseen1 and his highest virtue is to submit his will to theirs3 ,in la sua volontade nostra pace4 ,but this deepening sense of religion1 this more perfect submission to the divine will in all things1 affects only those higher intelligences who have breadth of view enough to comprehend the vastness of the universe and the littleness of man4 ,small minds cannot grasp great ideas2 to their narrow comprehension1 their purblind vision1 nothing seems really great and important but themselves4 ,such minds hardly rise into religion at all4 ,they are1 indeed1 drilled by their betters into an outward conformity with its precepts and a verbal profession of its tenets2 but at heart they cling to their old magical superstitions1 which may be discountenanced and forbidden1 but cannot be eradicated by religion1 so long as they have their roots deep down in the mental framework and constitution of the great majority of mankind4 ,sidenote3 ,the belief that the gods are magicians may mark the transition from magic to religion4 ,a vestige of the transition from magic to religion may perhaps be discerned in the belief1 shared by many peoples1 that the gods themselves are adepts in magic1 guarding their persons by talismans and working their will by spells and incantations4 ,thus the ,egyptian gods1 we are told1 could as little dispense with the help of magic as could men2 like men they wore amulets to protect themselves1 and used spells to overcome each other4 ,above all the rest ,isis was skilled in sorcery and famous for her incantations4#hda ,in ,babylonia the great god ,ea was reputed to be the inventor of magic1 and his son ,marduk1 the chief deity of ,babylon1 inherited the art from his father4 ,marduk is described as 8the master of exorcism1 the magician of the gods40 p#bda ,another text declares that 8the incantation is the incantation of ,marduk1 the exorcist is the image of ,marduk40#hdb ,in the legend of the creation it is related that when ,marduk was preparing to fight the monster ,tiamat he gave a proof of his magical powers to the assembled gods by causing a garment to disappear and reappear again at the word of his mouth4 ,and the other ,babylonian deities had in like manner recourse to magic1 especially to magical words or spells4 8,the word is above all the instrument of the gods2 it seems to suit the high conception of their power better than mere muscular effort2 the hymns celebrate the irresistible might of their word2 it is by their word that they compel both animate and inanimate beings to answer their purposes2 in short1 they employ almost exclusively the oral rites of magic40 ,and like men they made use of amulets and talismans4#hdc ,in the ,vedic religion the gods are often represented as attaining their ends by magical means2 in particular the god ,bhaspati1 8the creator of all prayers10 is regarded as 8the heavenly embodiment of the priesthood1 in so far as the priesthood is invested with the power1 and charged with the task1 of influencing the course of things by prayers and spells02 in short1 he is 8the possessor of the magical power of the holy word40#hdd ,so too in ,norse mythology ,odin is said to have owed his supremacy and his dominion over nature to his knowledge of the runes or magical names of all things in earth and heaven4 ,this mystical lore he acquired as follows4 ,the runic names of all things were scratched on the things themselves1 then scraped off and mixed in a magical potion1 which was compounded of honey and the blood of the slain ,kvasir1 the wisest of beings4 ,a draught of this wonderful mead imparted to ,odin not only the wisdom of ,kvasir1 but also a knowledge of all things1 since he had swallowed their runic or mystical names along with the blood of the sage4#hde p#bdb ,hence by the utterance of his spells he could heal sickness1 deaden the swords of his enemies1 loose himself from bonds1 stop the flight of an arrow in mid-air1 stay the raging of the flames1 still the winds and lull the sea2 and by graving and painting certain runes he could make the corpse of a hanged man come down from the gallows-tree and talk with him4#hdf ,it is easy to conceive how this ascription of magical powers to the gods may have originated4 ,when a savage sorcerer fails to effect his purpose1 he generally explains his want of success by saying that he has been foiled by the spells of some more potent magician4 ,now if it began to be perceived that certain natural effects1 such as the making of rain or wind or sunshine1 were beyond the power of any human magician to accomplish1 the first thought would naturally be that they were wrought by the more powerful magic of some great invisible beings1 and these superhuman magicians might readily develop into gods of the type of ,odin1 ,isis1 and ,marduk4 ,in short1 many gods may at first have been merely deified sorcerers4 ,sidenote3 ,the fallacy of magic is not easy to detect1 because nature herself generally produces1 sooner or later1 the effects which the magician fancies he produces by his art4 ,the reader may well be tempted to ask4 ,how was it that intelligent men did not sooner detect the fallacy of magic8 ,how could they continue to cherish expectations that were invariably doomed to disappointment8 ,with what heart persist in playing venerable antics that led to nothing1 and mumbling solemn balderdash that remained without effect8 ,why cling to beliefs which were so flatly contradicted by experience8 ,how dare to repeat experiments that had failed so often8 ,the answer seems to be that the fallacy was far from easy to detect1 the failure by no means obvious1 since in many1 perhaps in most cases1 the desired event did actually follow1 at a longer or shorter interval1 the performance of the rite which was designed to bring it about2 and a mind of more than common acuteness was needed to perceive that1 even in these cases1 the rite was not necessarily the cause of the event4 ,a ceremony intended to make the wind blow or the rain fall1 or to work the death of an enemy1 will always be followed1 sooner or later1 by the occurrence it is meant to bring to pass2 and primitive man may be excused for regarding the occurrence as a direct result of the ceremony1 and p#bdc the best possible proof of its efficacy4 ,similarly1 rites observed in the morning to help the sun to rise1 and in spring to wake the dreaming earth from her winter sleep1 will invariably appear to be crowned with success1 at least within the temperate zones2 for in these regions the sun lights his golden lamp in the east every morning1 and year by year the vernal earth decks herself afresh with a rich mantle of green4 ,hence the practical savage1 with his conservative instincts1 might well turn a deaf ear to the subtleties of the theoretical doubter1 the philosophic radical1 who presumed to hint that sunrise and spring might not1 after all1 be direct consequences of the punctual performance of certain daily or yearly ceremonies1 and that the sun might perhaps continue to rise and trees to blossom though the ceremonies were occasionally intermitted1 or even discontinued altogether4 ,these sceptical doubts would naturally be repelled by the other with scorn and indignation as airy reveries subversive of the faith and manifestly contradicted by experience4 8,can anything be plainer10 he might say1 8than that ,i light my twopenny candle on earth and that the sun then kindles his great fire in heaven8 ,i should be glad to know whether1 when ,i have put on my green robe in spring1 the trees do not afterwards do the same8 ,these are facts patent to everybody1 and on them ,i take my stand4 ,i am a plain practical man1 not one of your theorists and splitters of hairs and choppers of logic4 ,theories and speculation and all that may be very well in their way1 and ,i have not the least objection to your indulging in them1 provided1 of course1 you do not put them in practice4 ,but give me leave to stick to facts2 then ,i know where ,i am40 ,the fallacy of this reasoning is obvious to us1 because it happens to deal with facts about which we have long made up our minds4 ,but let an argument of precisely the same calibre be applied to matters which are still under debate1 and it may be questioned whether a ,british audience would not applaud it as sound1 and esteem the speaker who used it a safe man--not brilliant or showy1 perhaps1 but thoroughly sensible and hard-headed4 ,if such reasonings could pass muster among ourselves1 need we wonder that they long escaped detection by the savage8 p#bdd ,,chapter ,v ,,the ,,magical ,,control ,,of ,,the ,,weather #a4 ,the ,public ,magician ,the patient reader may remember that we were led to plunge into the labyrinth of magic1 in which we have wandered for so many pages1 by a consideration of two different types of man-god4 ,this is the clue which has guided our devious steps through the maze1 and brought us out at last on higher ground1 whence1 resting a little by the way1 we can look back over the path we have already traversed and forward to the longer and steeper road we have still to climb4 ,sidenote3 ,two types of man-god1 the religious and the magical4 ,as a result of the foregoing discussion1 the two types of human gods may conveniently be distinguished as the religious and the magical man-god respectively4 ,in the former1 a being of an order different from and superior to man is supposed to become incarnate1 for a longer or a shorter time1 in a human body1 manifesting his superhuman power and knowledge by miracles wrought and prophecies uttered through the medium of the fleshly tabernacle in which he has deigned to take up his abode4 ,this may also appropriately be called the inspired or incarnate type of man-god4 ,in it the human body is merely a frail earthly vessel filled with a divine and immortal spirit4 ,on the other hand1 a man-god of the magical sort is nothing but a man who possesses in an unusually high degree powers which most of his fellows arrogate to themselves on a smaller scale2 for in rude society there is hardly a person who does not dabble in magic4 ,thus1 whereas a man-god of the former or inspired type derives his divinity from a deity who has stooped to hide his heavenly radiance behind a dull mask of earthly mould1 a p#bde man-god of the latter type draws his extraordinary power from a certain physical sympathy with nature4 ,he is not merely the receptacle of a divine spirit4 ,his whole being1 body and soul1 is so delicately attuned to the harmony of the world that a touch of his hand or a turn of his head may send a thrill vibrating through the universal framework of things2 and conversely his divine organism is acutely sensitive to such slight changes of environment as would leave ordinary mortals wholly unaffected4 ,but the line between these two types of man-god1 however sharply we may draw it in theory1 is seldom to be traced with precision in practice1 and in what follows ,i shall not insist on it4 ,sidenote3 ,public and private magic3 the public magician often a king4 ,we have seen that in practice the magic art may be employed for the benefit either of individuals or of the whole community1 and that according as it is directed to one or other of these two objects it may be called private or public magic4#hdg ,further1 ,i pointed out that the public magician occupies a position of great influence1 from which1 if he is a prudent and able man1 he may advance step by step to the rank of a chief or king4 ,thus an examination of public magic conduces to an understanding of the early kingship1 since in savage and barbarous society many chiefs and kings appear to owe their authority in great measure to their reputation as magicians4 ,sidenote3 ,the rise of a class of public or professional magicians is a great step in social and intellectual progress4 ,among the objects of public utility which magic may be employed to secure1 the most essential is an adequate supply of food4 ,the examples cited in preceding pages prove that the purveyors of food--the hunter1 the fisher1 the farmer--all resort to magical practices in the pursuit of their various callings2 but they do so as private individuals for the benefit of themselves and their families1 rather than as public functionaries acting in the interest of the whole people4 ,it is otherwise when the rites are performed1 not by the hunters1 the fishers1 the farmers themselves1 but by professional magicians on their behalf4 ,in primitive society1 where uniformity of occupation is the rule1 and the distribution of the community into various classes of workers has hardly begun1 every man is more or less his own magician2 he practises charms and p#bdf incantations for his own good and the injury of his enemies4 ,but a great step in advance has been taken when a special class of magicians has been instituted2 when1 in other words1 a number of men have been set apart for the express purpose of benefiting the whole community by their skill1 whether that skill be directed to the healing of diseases1 the forecasting of the future1 the regulation of the weather1 or any other object of general utility4 ,the impotence of the means adopted by most of these practitioners to accomplish their ends ought not to blind us to the immense importance of the institution itself4 ,here is a body of men relieved1 at least in the higher stages of savagery1 from the need of earning their livelihood by hard manual toil1 and allowed1 nay1 expected and encouraged1 to prosecute researches into the secret ways of nature4 ,it was at once their duty and their interest to know more than their fellows1 to acquaint themselves with everything that could aid man in his arduous struggle with nature1 everything that could mitigate his sufferings and prolong his life4 ,the properties of drugs and minerals1 the causes of rain and drought1 of thunder and lightning1 the changes of the seasons1 the phases of the moon1 the daily and yearly journeys of the sun1 the motions of the stars1 the mystery of life1 and the mystery of death1 all these things must have excited the wonder of these early philosophers1 and stimulated them to find solutions of problems that were doubtless often thrust on their attention in the most practical form by the importunate demands of their clients1 who expected them not merely to understand but to regulate the great processes of nature for the good of man4 ,that their first shots fell very far wide of the mark could hardly be helped4 ,the slow1 the never-ending approach to truth consists in perpetually forming and testing hypotheses1 accepting those which at the time seem to fit the facts and rejecting the others4 ,the views of natural causation embraced by the savage magician no doubt appear to us manifestly false and absurd2 yet in their day they were legitimate hypotheses1 though they have not stood the test of experience4 ,ridicule and blame are the just meed1 not of those who devised these crude theories1 but of those who obstinately adhered to them after better had been propounded4 p#bdg ,certainly no men ever had stronger incentives in the pursuit of truth than these savage sorcerers4 ,to maintain at least a show of knowledge was absolutely necessary2 a single mistake detected might cost them their life4 ,this no doubt led them to practise imposture for the purpose of concealing their ignorance2 but it also supplied them with the most powerful motive for substituting a real for a sham knowledge1 since1 if you would appear to know anything1 by far the best way is actually to know it4 ,thus1 however justly we may reject the extravagant pretensions of magicians and condemn the deceptions which they have practised on mankind1 the original institution of this class of men has1 take it all in all1 been productive of incalculable good to humanity4 ,they were the direct predecessors1 not merely of our physicians and surgeons1 but of our investigators and discoverers in every branch of natural science4 ,they began the work which has since been carried to such glorious and beneficent issues by their successors in after ages2 and if the beginning was poor and feeble1 this is to be imputed to the inevitable difficulties which beset the path of knowledge rather than to the natural incapacity or wilful fraud of the men themselves4 #b4 ,the ,magical ,control of ,rain ,sidenote3 ,one of the chief tasks which the public magician has to perform is to control the weather1 and especially to ensure an adequate supply of rain4 ,the method adopted by the rain-maker is commonly based on homoeopathic or imitative magic3 he seeks to produce rain by imitating it4 ,of the things which the public magician sets himself to do for the good of the tribe1 one of the chief is to control the weather and especially to ensure an adequate fall of rain4 ,water is the first essential of life1 and in most countries the supply of it depends upon showers4 ,without rain vegetation withers1 animals and men languish and die4 ,hence in savage communities the rain-maker is a very important personage2 and often a special class of magicians exists for the purpose of regulating the heavenly water-supply4 ,the methods by which they attempt to discharge the duties of their office are commonly1 though not always1 based on the principle of homoeopathic or imitative magic4 ,if they wish to make rain they simulate it by sprinkling water or mimicking clouds3 if their object is to stop rain and cause drought1 they avoid water and resort to warmth and fire for the sake of drying up the too abundant moisture4 ,such attempts are by no means confined1 as the cultivated reader might p#bdh imagine1 to the naked inhabitants of those sultry lands like ,central ,australia and some parts of ,eastern and ,southern ,africa1 where often for months together the pitiless sun beats down out of a blue and cloudless sky on the parched and gaping earth4 ,they are1 or used to be1 common enough among outwardly civilised folk in the moister climate of ,europe4 ,i will now illustrate them by instances drawn from the practice both of public and private magic4 ,sidenote3 ,examples of making rain by homoeopathic or imitative magic4 ,use of human hair in rain-charms among the ,australian aborigines4 ,thus1 for example1 in a village near ,dorpat1 in ,russia1 when rain was much wanted1 three men used to climb up the fir-trees of an old sacred grove4 ,one of them drummed with a hammer on a kettle or small cask to imitate thunder2 the second knocked two fire-brands together and made the sparks fly1 to imitate lightning2 and the third1 who was called 8the rain-maker10 had a bunch of twigs with which he sprinkled water from a vessel on all sides4#hdh ,to put an end to drought and bring down rain1 women and girls of the village of ,ploska are wont to go naked by night to the boundaries of the village and there pour water on the ground4#hdi ,in ,halmahera1 or ,gilolo1 a large island to the west of ,new ,guinea1 a wizard makes rain by dipping a branch of a particular kind of tree in water and then scattering the moisture from the dripping bough over the ground4#hej ,in ,ceram it is enough to dedicate the bark of a certain tree to the spirits1 and lay it in water4#hea ,a ,javanese mode of making rain is to imitate the pattering sound of rain-drops by brushing a coco-nut leaf over the sheath of a betel-nut in a mortar4#heb ,in ,new ,britain the rain-maker wraps some leaves of a red and green striped creeper p#bdi in a banana-leaf1 moistens the bundle with water1 and buries it in the ground2 then he imitates with his mouth the plashing of rain4#hec ,amongst the ,omaha ,indians of ,north ,america1 when the corn is withering for want of rain1 the members of the sacred ,buffalo ,society fill a large vessel with water and dance four times round it4 ,one of them drinks some of the water and spirts it into the air1 making a fine spray in imitation of a mist or drizzling rain4 ,then he upsets the vessel1 spilling the water on the ground2 whereupon the dancers fall down and drink up the water1 getting mud all over their faces4 ,lastly1 they squirt the water into the air1 making a fine mist4 ,this saves the corn4#hed ,in spring-time the ,natchez of ,north ,america used to club together to purchase favourable weather for their crops from the wizards4 ,if rain was needed1 the wizards fasted and danced with pipes full of water in their mouths4 ,the pipes were perforated like the nozzle of a watering-can1 and through the holes the rain-maker blew the water towards that part of the sky where the clouds hung heaviest4 ,but if fine weather was wanted1 he mounted the roof of his hut1 and with extended arms1 blowing with all his might1 he beckoned to the clouds to pass by4#hee ,in time of drought the ,tarahumares ,indians of ,mexico will sometimes throw water towards the sky in order that ,god may replenish his supply4 ,and in the month of ,may they always burn the grass1 so that the whole country is then wrapt in smoke and travelling becomes very difficult4 ,they think that this is necessary to produce rain1 clouds of smoke being1 in their opinion1 equivalent to rain-clouds4#hef ,among the ,swazies and ,hlubies of ,south-,eastern ,africa the rain-doctor draws water from a river with various mystic ceremonies1 and carries it into a cultivated field4 ,here he throws it in jets from his vessel high into the air1 and the falling spray is believed to draw down the clouds and to make rain by sympathy4#heg ,to squirt water p#bej from the mouth is a ,west ,african mode of making rain1#heh and it is practised also by the ,wajaggas of ,kilimanjaro4#hei ,among the ,wahuma1 on the ,albert ,nyanza ,lake1 the rain-maker pours water into a vessel in which he has first placed a dark stone as large as the hand4 ,pounded plants and the blood of a black goat are added to the water1 and with a bunch of magic herbs the sorcerer sprinkles the mixture towards the sky4#hfj ,in this charm special efficacy is no doubt attributed to the dark stone and the black goat1 their colour being chosen from its resemblance to that of the rain-clouds1 as we shall see presently4 ,when the rains do not come in due season the people of ,central ,angoniland repair to what is called the rain-temple4 ,here they clear away the grass1 and the leader pours beer into a pot which is buried in the ground1 while he says1 8,master ,chauta1 you have hardened your heart towards us1 what would you have us do8 ,we must perish indeed4 ,give your children the rains1 there is the beer we have given you40 ,then they all partake of the beer that is left over1 even the children being made to sip it4 ,next they take branches of trees and dance and sing for rain4 ,when they return to the village they find a vessel of water set at the doorway by an old woman2 so they dip their branches in it and wave them aloft1 so as to scatter the drops4 ,after that the rain is sure to come driving up in heavy clouds4#hfa ,in these practices we see a combination of religion with magic2 for while the scattering of the water-drops by means of branches is a purely magical ceremony1 the prayer for rain and the offering of beer are purely religious rites4 ,at ,takitount in ,algeria1 when the drought is severe1 the people prepare a sacrificial banquet 7zerda71 in the course of which they dance1 and filling their mouths with water spirt it into the air crying1 8,the rain and abundance60 ,elsewhere in the course of these banquets it is customary for the same purpose to sprinkle water on children4 ,at ,tlemcen in time of drought water is thrown from terraces and windows on p#bea small girls1 who pass singing4#hfb ,during the summer months frequent droughts occur among the ,japanese alps4 ,to procure rain a party of hunters armed with guns climb to the top of ,mount ,jonendake1 one of the most imposing peaks in the range4 ,by kindling a bonfire1 discharging their guns1 and rolling great masses of rocks down the cliffs1 they represent the wished-for storm2 and rain is supposed always to follow within a few days4#hfc ,to make rain a party of ,ainos will scatter water by means of sieves1 while others will take a porringer1 fit it up with sails and oars as if it were a boat1 and then push or draw it about the village and gardens4#hfd ,in ,laos the festival of the ,new ,year takes place about the middle of ,april and lasts three days4 ,the people assemble in the pagodas1 which are decorated with flowers and illuminated4 ,the ,buddhist monks perform the ceremonies1 and when they come to the prayers for the fertility of the earth the worshippers pour water into little holes in the floor of the pagoda as a symbol of the rain which they hope ,buddha will send down on the rice-fields in due time4#hfe ,in the ,mara tribe of ,northern ,australia the rain-maker goes to a pool and sings over it his magic song4 ,then he takes some of the water in his hands1 drinks it1 and spits it out in various directions4 ,after that he throws water all over himself1 scatters it about1 and returns quietly to the camp4 ,rain is supposed to follow4#hff ,in the ,wotjobaluk tribe of ,victoria the rain-maker dipped a bunch of his own hair in water1 sucked out the water and squirted it westward1 or he twirled p#beb the ball round his head1 making a spray like rain4#hfg ,other ,australian tribes employ human hair as a rain-charm in other ways4 ,in ,western ,australia the natives pluck hair from their arm-pits and thighs and blow them in the direction from which they wish the rain to come4 ,but if they wish to prevent rain1 they light a piece of sandal wood1 and beat the ground with the burning brand4#hfh ,when the rivers were low and water scarce in ,victoria1 the wizard used to place human hair in the stream1 accompanying the act with chants and gesticulation4 ,but if he wished to make rain1 he dropped some human hair in the fire4 ,hair was never burnt at other times for fear of causing a great fall of rain4#hfi ,the ,arab historian ,makrizi describes a method of stopping rain which is said to have been resorted to by a tribe of nomads called ,alqamar in ,hadramaut4 ,they cut a branch from a certain tree in the desert1 set it on fire1 and then sprinkled the burning brand with water4 ,after that the vehemence of the rain abated1#hgj just as the water vanished when it fell on the glowing brand4 ,some of the ,eastern ,angamis of ,manipur are said to perform a somewhat similar ceremony for the opposite purpose1 in order1 namely1 to produce rain4 ,the head of the village puts a burning brand on the grave of a man who has died of burns1 and quenches the brand with water1 while he prays that rain may fall4#hga ,here the putting out the fire with water1 which is an imitation of rain1 is reinforced by the influence of the dead man1 who1 having been burnt to death1 will naturally be anxious for the descent of rain to cool his scorched body and assuage his pangs4 ,sidenote3 ,use of fire to stop rain4 ,various ways of making and stopping rain4 ,other people besides the ,arabs have used fire as a means of stopping rain4 ,thus the ,sulka of ,new ,britain heat stones red hot in the fire and then put them out in the p#bec rain1 or they throw hot ashes in the air4 ,they think that the rain will soon cease to fall1 for it does not like to be burned by the hot stones or ashes4#hgb ,the ,telugus send a little girl out naked into the rain with a burning piece of wood in her hand1 which she has to shew to the rain4 ,that is supposed to stop the downpour4#hgc ,at ,port ,stevens in ,new ,south ,wales the medicine-men used to drive away rain by throwing fire-sticks into the air1 while at the same time they puffed and shouted4#hgd ,any man of the ,anula tribe in ,northern ,australia can stop rain by simply warming a green stick in the fire1 and then striking it against the wind4#hge ,when a ,thompson ,indian of ,british ,columbia wished to put an end to a spell of heavy rain1 he held a stick in the fire1 then described a circle with it1 beginning at the east and following the sun's course till it reached the east again1 towards which quarter he held the stick and addressed the rain as follows3 8,now then1 you must stop raining2 the people are miserable4 ,ye mountains1 become clear40 ,the ceremony was repeated for all the other quarters of the sky4#hgf ,to bring on rain the ,ainos of ,japan wash their tobacco-boxes and pipes in a stream1#hgg and the ,toradjas of ,central ,celebes dip rice-spoons in water4#hgh ,on the contrary1 during heavy rain the ,indians of ,guiana are careful not to wash the inside of their pots1 lest by so doing they should cause the rain to fall still more heavily4#hgi ,in ,bilaspore it is believed that the grain-dealer1 who has stored large quantities of grain and wishes to sell it dear1 resorts to nefarious means of preventing the rain from falling1 lest the abundance of rice which would follow a copious rainfall should cheapen his wares4 ,to do this he collects rain-drops from the eaves of his house in an earthen vessel and buries the vessel under the grinding-mill4 p#bed ,after that you shall hear thunder rumbling in the distance like the humming sound of the mill at work1 but no rain will fall1 for the wicked dealer has shut it up and it cannot get out4#hhj ,sidenote3 ,rain-making in ,queensland4 ,in the torrid climate of ,queensland the ceremonies necessary for wringing showers from the cloudless heaven are naturally somewhat elaborate4 ,a prominent part in them is played by a 8rain-stick40 ,this is a thin piece of wood about twenty inches long1 to which three 8rain-stones0 and hair cut from the beard have been fastened4 ,the 8rain-stones0 are pieces of white quartz-crystal4 ,three or four such sticks may be used in the ceremony4 ,about noon the men who are to take part in it repair to a lonely pool1 into which one of them dives and fixes a hollow log vertically in the mud4 ,then they all go into the water1 and1 forming a rough circle round the man in the middle1 who holds the rain-stick aloft1 they begin stamping with their feet as well as they can1 and splashing the water with their hands from all sides on the rain-stick4 ,the stamping1 which is accompanied by singing1 is sometimes a matter of difficulty1 since the water may be four feet deep or more4 ,when the singing is over1 the man in the middle dives out of sight and attaches the rain-stick to the hollow log under water4 ,then coming to the surface1 he quickly climbs on to the bank and spits out on dry land the water which he imbibed in diving4 ,should more than one of these rain-sticks have been prepared1 the ceremony is repeated with each in turn4 ,while the men are returning to camp they scratch the tops of their heads and the inside of their shins from time to time with twigs2 if they were to scratch themselves with their fingers alone1 they believe that the whole effect of the ceremony would be spoiled4 ,on reaching the camp they paint their faces1 arms1 and chests with broad bands of gypsum4 ,during the rest of the day the process of scratching1 accompanied by the song1 is repeated at intervals1 and thus the performance comes to a close4 ,no woman may set eyes on the rain-stick or witness the ceremony of its submergence2 but the wife of the chief rain-maker is privileged to take part in the p#bee subsequent rite of scratching herself with a twig4 ,when the rain does come1 the rain-stick is taken out of the water3 it has done its work4#hha ,at ,roxburgh1 in ,queensland1 the ceremony is somewhat different4 ,a white quartz-crystal which is to serve as the rain-stone is obtained in the mountains and crushed to powder4 ,next a tree is chosen of which the stem runs up straight for a long way without any branches4 ,against its trunk saplings from fifteen to twenty feet long are then propped in a circle1 so as to form a sort of shed like a bell-tent1 and in front of the shed an artificial pond is made in the ground4 ,the men1 who have collected within the shed1 now come forth and1 dancing and singing round the pond1 mimic the cries and antics of various aquatic birds and animals1 such as ducks and frogs4 ,meanwhile the women are stationed some twenty yards or so away4 ,when the men have done pretending to be ducks1 frogs1 and so forth1 they march round the women in single file1 throwing the pulverised quartz-crystals over them4 ,on their side the women hold up wooden troughs1 shields1 pieces of bark1 and so on over their heads1 making believe that they are sheltering themselves from a heavy shower of rain4#hhb ,both these ceremonies are cases of mimetic magic2 the splashing of the water over the rain-stick is as clearly an imitation of a shower as the throwing of the powdered quartz-crystal over the women4 ,sidenote3 ,rain-making among the ,dieri of ,central ,australia4 ,use of foreskins in rain-making4 ,use of human blood in rain-making ceremonies4 ,sanguinary conflicts as means of making rain4 ,the ,dieri of ,central ,australia enact a somewhat similar pantomime for the same purpose4 ,in a dry season their lot is a hard one4 ,no fresh herbs or roots are to be had1 and as the parched earth yields no grass1 the emus1 reptiles1 and other creatures which generally furnish the natives with food grow so lean and wizened as to be hardly worth eating4 ,at such a time of severe drought the ,dieri1 loudly lamenting the impoverished state of the country and their own half-starved condition1 call upon the spirits of their remote predecessors1 whom they call ,mura-muras1 to grant them power to make a heavy rainfall4 ,for they believe that the clouds are bodies in which rain is generated by their own ceremonies or those p#bef of neighbouring tribes1 through the influence of the ,mura-muras4 ,the way in which they set about drawing rain from the clouds is this4 ,a hole is dug about twelve feet long and eight or ten broad1 and over this hole a conical hut of logs and branches is made4 ,two wizards1 supposed to have received a special inspiration from the ,mura-muras1 are bled by an old and influential man with a sharp flint2 and the blood1 drawn from their arms below the elbow1 is made to flow on the other men of the tribe1 who sit huddled together in the hut4 ,at the same time the two bleeding men throw handfuls of down about1 some of which adheres to the blood-stained bodies of their comrades1 while the rest floats in the air4 ,the blood is thought to represent the rain1 and the down the clouds4 ,during the ceremony two large stones are placed in the middle of the hut2 they stand for gathering clouds and presage rain4 ,then the wizards who were bled carry away the two stones for about ten or fifteen miles1 and place them as high as they can in the tallest tree4 ,meanwhile the other men gather gypsum1 pound it fine1 and throw it into a water-hole4 ,this the ,mura-muras see1 and at once they cause clouds to appear in the sky4 ,lastly1 the men1 young and old1 surround the hut1 and1 stooping down1 butt at it with their heads1 like so many rams4 ,thus they force their way through it and reappear on the other side1 repeating the process till the hut is wrecked4 ,in doing this they are forbidden to use their hands or arms2 but when the heavy logs alone remain1 they are allowed to pull them out with their hands4 8,the piercing of the hut with their heads symbolises the piercing of the clouds2 the fall of the hut1 the fall of the rain40#hhc ,obviously1 too1 the act of placing high up in trees the two stones1 which stand for clouds1 is a way of making the real clouds to mount up in the sky4 ,the ,dieri also imagine that the foreskins taken from lads at circumcision have a great power of producing rain4 ,hence the ,great ,council of the tribe always keeps a small stock of p#beg foreskins ready for use4 ,they are carefully concealed1 being wrapt up in feathers with the fat of the wild dog and of the carpet snake4 ,a woman may not see such a parcel opened on any account4 ,when the ceremony is over1 the foreskin is buried1 its virtue being exhausted4 ,after the rains have fallen1 some of the tribe always undergo a surgical operation1 which consists in cutting the skin of their chest and arms with a sharp flint4 ,the wound is then tapped with a flat stick to increase the flow of blood1 and red ochre is rubbed into it4 ,raised scars are thus produced4 ,the reason alleged by the natives for this practice is that they are pleased with the rain1 and that there is a connexion between the rain and the scars4 ,apparently the operation is not very painful1 for the patient laughs and jokes while it is going on4 ,indeed1 little children have been seen to crowd round the operator and patiently take their turn2 then after being operated on1 they ran away1 expanding their little chests and singing for the rain to beat upon them4 ,however1 they were not so well pleased next day1 when they felt their wounds stiff and sore4#hhd ,the tribes of the ,karamundi nation1 on the ,river ,darling1 universally believe that rain can be produced as follows4 ,a vein in the arm of one of the men is opened1 and the blood allowed to flow into a piece of hollow bark till it forms a little pool4 ,powdered gypsum and hair from the man's beard are then added to the blood1 and the whole is stirred into a thick paste4 ,afterwards the mixture is placed between two pieces of bark and put under water in a river or lagoon1 pointed stakes being driven into the ground to keep it down4 ,when it has all dissolved away1 the natives think that a great cloud will come bringing rain4 ,from the time the ceremony is performed until rain falls1 the men must abstain from intercourse with their wives1 or the charm would be spoiled4#hhe ,in this custom the bloody paste seems to be an imitation of a rain-cloud4 ,in ,java1 when rain is wanted1 two men will sometimes thrash each other with supple rods p#beh till the blood flows down their backs2 the streaming blood represents the rain1 and no doubt is supposed to make it fall on the ground4#hhf ,the people of ,egghiou1 a district of ,abyssinia1 used to engage in sanguinary conflicts with each other1 village against village1 for a week together every ,january for the purpose of procuring rain4 ,a few years ago the emperor ,menelik forbade the custom4 ,however1 the following year the rain was deficient1 and the popular outcry so great that the emperor yielded to it1 and allowed the murderous fights to be resumed1 but for two days a year only4#hhg ,the writer who mentions the custom regards the blood shed on these occasions as a propitiatory sacrifice offered to spirits who control the showers2 but perhaps1 as in the ,australian and ,javanese ceremonies1 it is an imitation of rain4 ,the prophets of ,baal1 who sought to procure rain by cutting themselves with knives till the blood gushed out1#hhh may have acted on the same principle4 ,sidenote3 ,rain-making among the ,kaitish4 ,the ,kaitish tribe of ,central ,australia believe that the rainbow is the son of the rain1 and with filial regard is always anxious to prevent his father from falling down4 ,hence if it appears in the sky at a time when rain is wanted1 they 8sing0 or enchant it in order to send it away4 ,when the head man of the rain totem in this tribe desires to make rain he goes to the sacred storehouse of his local group4 ,there he paints the holy stones with red ochre and sings over them1 and as he sings he pours water from a vessel on them and on himself4 ,moreover1 he paints three rainbows in red ochre1 one on the ground1 one on his own body1 and one on a shield1 which he also decorates with zigzag lines of white clay to represent lightning4 ,this shield may only be seen by men of the p#bei same exogamous half of the tribe as himself2 if men of the other half of the tribe were to see it1 the charm would be spoilt4 ,hence after bringing the shield away from the sacred place1 he hides it in his own camp until the rain has fallen1 after which he destroys the rainbow drawings4 ,the intention seems to be to keep the rainbow in custody1 and prevent it from appearing in the sky until the clouds have burst and moistened the thirsty ground4 ,to ensure that event the rain-maker1 on his return from the sacred storehouse1 keeps a vessel of water by his side in camp1 and from time to time scatters white down about1 which is thought to hasten the rain4 ,meantime the men who accompanied him to the holy place go away and camp by themselves1 for neither they nor he may have any intercourse with the women4 ,the leader may not even speak to his wife1 who absents herself from the camp at the time of his return to it4 ,when later on she comes back1 he imitates the call of the plover1 a bird whose cry is always associated with the rainy season in these parts4 ,early next morning he returns to the sacred storehouse and covers the stones with bushes4 ,after another night passed in silence1 he and the other men and women go out in separate directions to search for food4 ,when they meet on their return to camp1 they all mimic the cry of the plover4 ,then the leader's mouth is touched with some of the food that has been brought in1 and thus the ban of silence is removed4 ,if rain follows1 they attribute it to the magical virtue of the ceremony2 if it does not1 they fall back on their standing excuse1 that some one else has kept off the rain by stronger magic4#hhi ,sidenote3 ,rain-making among the ,arunta4 ,among the ,arunta tribe of ,central ,australia a celebrated rain-maker resides at the present day in what is called by the natives the ,rain ,country 7,kartwia quatcha71 a district about fifty miles to the east of ,alice ,springs4 ,he is the head of a group of people who have water for their totem1 and when he is about to engage in a ceremony for the making of rain he summons other men of the water totem from neighbouring groups to come and help him4 p#bfj ,when all are assembled1 they march into camp1 painted with red and yellow ochre and pipeclay1 and wearing bunches of eagle-hawk feathers on the crown and sides of the head4 ,at a signal from the rain-maker they all sit down in a line and1 folding their arms across their breasts1 chant certain words for a time4 ,then at another signal from the master of the ceremonies they jump up and march in single file to a spot some miles off1 where they camp for the night4 ,at break of day they scatter in all directions to look for game1 which is then cooked and eaten2 but on no account may any water be drunk1 or the ceremony would fail4 ,when they have eaten1 they adorn themselves again in a different style1 broad bands of white bird's down being glued by means of human blood to their stomach1 legs1 arms1 and forehead4 ,meanwhile a special hut of boughs has been made by some older men not far from the main camp4 ,its floor is strewn with a thick layer of gum leaves to make it soft1 for a good deal of time has to be spent lying down here4 ,close to the entrance of the hut a shallow trench1 some thirty yards long1 is excavated in the ground4 ,at sunset the performers1 arrayed in all the finery of white down1 march to the hut4 ,on reaching it the young men go in first and lie face downwards at the inner end1 where they have to stay till the ceremony is over2 none of them is allowed to quit it on any pretext4 ,meanwhile1 outside the hut the older men are busy decorating the rain-maker4 ,hair girdles1 covered with white down1 are placed all over his head1 while his cheeks and forehead are painted with pipeclay2 and two broad bands of white down pass across the face1 one over the eyebrows and the other over the nose4 ,the front of his body is adorned with a broad band of pipeclay fringed with white down1 and rings of white down encircle his arms4 ,thus decorated1 with patches of bird's down adhering by means of human blood to his hair and the whole of his body1 the disguised man is said to present a spectacle which1 once seen1 can never be forgotten4 ,he now takes up a position close to the opening of the hut4 ,then the old men sing a song1 and when it is finished1 the rain-maker comes out of the hut and stalks slowly twice up and down the shallow trench1 quivering his body and legs in a p#bfa most extraordinary way1 every nerve and fibre seeming to tremble4 ,while he is thus engaged the young men1 who had been lying flat on their faces1 get up and join the old men in chanting a song with which the movements of the rain-maker seem to accord4 ,but as soon as he re-enters the hut1 the young men at once prostrate themselves again2 for they must always be lying down when he is in the hut4 ,the performance is repeated at intervals during the night1 and the singing goes on with little intermission until1 just when the day is breaking1 the rain-maker executes a final quiver1 which lasts longer than any of the others1 and seems to exhaust his remaining strength completely4 ,then he declares the ceremony to be over1 and at once the young men jump to their feet and rush out of the hut1 screaming in imitation of the spur-winged plover4 ,the cry is heard by the men and women who have been left at the main camp1 and they take it up with weird effect4#hij ,sidenote3 ,rain-making by imitation of clouds and storm4 ,although we cannot1 perhaps1 divine the meaning of all the details of this curious ceremony1 the analogy of the ,queensland and the ,dieri ceremonies1 described above1 suggests that we have here a rude attempt to represent the gathering of rain-clouds and the other accompaniments of a rising storm4 ,the hut of branches1 like the structure of logs among the ,dieri1 and perhaps the conical shed in ,queensland1 may possibly stand for the vault of heaven1 from which the rain-clouds1 represented by the chief actor in his quaint costume of white down1 come forth to move in ever-shifting shapes across the sky1 just as he struts quivering up and down the trench4 ,the other performers1 also adorned with bird's down1 who burst from the tent with the cries of plovers1 probably imitate birds that are supposed to harbinger or accompany rain4#hia ,this interpretation is confirmed by other ceremonies in which the performers definitely assimilate p#bfb themselves to the celestial or atmospheric phenomena which they seek to produce4 ,thus in ,mabuiag1 a small island in ,torres ,straits1 when a wizard desired to make rain1 he took some bush or plant and painted himself black and white1 8,all along same as clouds1 black behind1 white he go first40 ,he further put on a large woman's petticoat to signify raining clouds4 ,on the other hand1 when he wished to stop the rain1 he put red paint on the crown of his head1 8to represent the shining sun10 and he inserted a small ball of red paint in another part of his person4 ,by and by he expelled this ball1 8,like breaking a cloud so that sun he may shine40 ,he then took some bushes and leaves of the pandanus1 mixed them together1 and placed the compound in the sea4 ,afterwards he removed them from the water1 dried them1 and burnt them so that the smoke went up1 thereby typifying1 as ,dr4 ,haddon was informed1 the evaporation and dispersal of the clouds4#hib ,again1 it is said that if a ,malay woman puts upon her head an inverted earthenware pan1 and then1 setting it upon the ground1 fills it with water and washes the cat in it till the animal is nearly drowned1 heavy rain will certainly follow4 ,in this performance the inverted pan is intended1 as ,mr4 ,skeat was told1 to symbolise the vault of heaven4#hic ,sidenote3 ,belief that twins can control the weather4 ,superstitions as to twins among the ,indians of ,british ,columbia4 ,superstitions as to twins in ,west ,africa4 ,there is a widespread belief that twin children possess magical powers over nature1 especially over rain and the weather4 ,this curious superstition prevails among some of the ,indian tribes of ,british ,columbia1 and has led them often to impose certain singular restrictions or taboos on the parents of twins1 though the exact meaning of these restrictions is generally obscure4 ,thus the ,tsimshian ,indians of ,british ,columbia believe that twins control the weather2 therefore they pray to wind and rain1 8,calm down1 breath of the twins40 ,further1 they think that the wishes of twins are always fulfilled2 hence twins are feared1 because they can harm the man they hate4 ,they can also call the salmon and the olachen or candle-fish1 and so they are p#bfc known by a name which means 8making plentiful40#hid ,in the opinion of the ,kwakiutl ,indians of ,british ,columbia twins are transformed salmon2 hence they may not go near water1 lest they should be changed back again into the fish4 ,in their childhood they can summon any wind by motions of their hands1 and they can make fair or foul weather1 and also cure diseases by swinging a large wooden rattle4 ,their parents must live secluded in the woods for sixteen months after the birth1 doing no work1 borrowing nobody's canoes1 paddles1 or dishes1 and keeping their faces painted red all the time4 ,if the father were to catch salmon1 or the mother were to dig clams1 the salmon and the clams would disappear4 ,moreover the parents separate from each other1 and must pretend to be married to a log1 with which they lie down every night4 ,they are forbidden to touch each other1 and even their own hair4 ,a year after the birth they drive wedges into a tree in the woods1 asking it to let them work again when four more months have passed4#hie ,the ,nootka ,indians of ,british ,columbia also believe that twins are somehow related to salmon4 ,hence among them twins may not catch salmon1 and they may not eat or even handle the fresh fish4 ,they can make fair or foul weather1 and can cause rain to fall by painting their faces black and then washing them1 which may represent the rain dripping from the dark clouds4#hif ,conversely1 among the ,angoni of ,central ,africa there is a woman who stops rain by tying a strip of white calico round her black head1#hig probably in imitation of the sky clearing after a heavy storm4 ,the parents of twins among the ,nootkas must build a small hut in the woods on the bank of a river1 far from the village1 and there they must live for two years1 avoiding other people2 they may not eat or even touch fresh food1 particularly salmon4 p#bfd ,wooden images and masks of birds and fish are placed round the hut1 and others1 representing fish1 are set near the river for the purpose of inviting all birds and fish to come and see the twins1 and be friendly to them4 ,moreover the father sings a special song praising the salmon1 and asking them to come4 ,and the fish do come in great numbers to see the twins4 ,therefore the birth of twins is believed to prognosticate a good year for salmon4#hih ,but though a ,nootka father of twins has thus to live in seclusion for two years1 abstaining from fresh meat1 and attending none of the ordinary feasts1 he is1 by a singular exception1 invited to banquets which consist wholly of dried provisions1 and at them he is treated with great respect and seated among the chiefs1 even though he be himself a mere commoner4 ,the birth of twins among the ,nootkas is said to be very rare1 but one occurred while ,jewitt lived with the tribe4 ,he reports that the father always appeared very thoughtful and gloomy1 and never associated with other people4 8,his dress was very plain1 and he wore around his head the red fillet of bark1 the symbol of mourning and devotion4 ,it was his daily practice to repair to the mountain1 with a chief's rattle in his hand1 to sing and pray1 as ,maquina informed me1 for the fish to come into their waters4 ,when not thus employed1 he kept continually at home1 except when sent for to sing and perform his ceremonies over the sick1 being considered as a sacred character1 and one much in favour with their gods40#hii ,among the ,thompson ,indians of ,british ,columbia twins were called 8grizzly-bear children0 or 8hairy feet10 because they were thought to be under the protection of the grizzly bear1 and to be endowed by him with special powers1 such as that of making fair or foul weather4 ,after their birth the parents moved away from other people1 and lived in a lodge made of fir-boughs and bark till the children were about four years old4 ,during all this time great care was taken of the twins4 ,they might not come into contact with other people1 and were washed with fir-twigs dipped in water4 ,while they were being p#bfe washed1 the father described circles round them with fir-boughs1 singing the song of the grizzly bear4#ijj ,with these ,american beliefs we may compare an ,african one4 ,the negroes of ,porto ,novo1 on the ,bight of ,benin1 hold that twins have for their companions certain spirits or genii like those which animate a kind of small ape1 which abounds in the forests of ,guinea4 ,when the twins grow up1 they will not be allowed to eat the flesh of apes1 and meantime the mother carries offerings of bananas and other dainties to the apes in the forest4#ija ,precisely similar beliefs and customs as to twins prevail in the ,ho tribe of ,german ,togoland4 ,there the twins are called 8children of apes02 neither they nor their parents may eat the flesh of the particular species of apes with which they are associated2 and if a hunter kills one of these animals1 the parents must beat him with a stick4#ijb ,but to return to ,america4 ,the ,shuswap ,indians of ,british ,columbia1 like the ,thompson ,indians1 associate twins with the grizzly bear1 for they call them 8young grizzly bears40 ,according to them1 twins remain throughout life endowed with supernatural powers4 ,in particular they can make good or bad weather4 ,they produce rain by spilling water from a basket in the air2 they make fine weather by shaking a small flat piece of wood attached to a stick by a string2 they raise storms by strewing down on the ends of spruce branches4#ijc ,sidenote3 ,superstitions as to twins among the ,indians of ,peru4 ,the ,indians of ,peru entertained similar notions as to p#bff the special relation in which twins stand to the rain and the weather4 ,for they said that one of each pair of twins was a son of the lightning2 and they called the lightning the lord and creator of rain1 and prayed to him to send showers4 ,the parents of twins had to fast for many days after the birth1 abstaining from salt and pepper1 and they might not have intercourse with each other4 ,in some parts of ,peru this period of fasting and abstinence lasted six months4 ,in other parts both the father and mother had to lie down on one side1 with one leg drawn up1 and a bean placed in the hollow of the ham4 ,in this position they had to lie without moving for five days1 till with the heat and sweat of their bodies the beans began to sprout4 ,then they changed over to the other side1 and lay on it in like manner for other five days1 fasting in the way described4 ,when the ten days were up1 their relations went out to hunt1 and having killed and skinned a deer they made a robe of its hide1 under which they caused the parents of the twins to pass1 with cords about their necks which they afterwards wore for many days4 ,if the twins died young1 their bodies1 enclosed in pots1 were kept in the house as sacred things4 ,but if they lived1 and it happened that a frost set in1 the priests sent for them1 together with all persons who had hare-lips or had been born feet foremost1 and rated them soundly for being the cause of the frost1 in that they had not fasted from salt and pepper4 ,wherefore they were ordered to fast for ten days in the usual manner1 and to abstain from their wives1 and to wash themselves1 and to acknowledge and confess their sins4 ,after their nominal conversion to ,christianity1 the ,peruvian ,indians retained their belief that one of twins was always the son of the lightning1 and oddly enough they regularly gave him the name of ,st4 ,james 7,santiago74 ,the ,spanish ,jesuit1 who reports the custom1 was at a loss to account for it4 ,it could not1 he thought1 have originated in the name of ,boanerges1 or 8sons of thunder10 which ,christ applied to the two brothers ,james and ,john4#ijd ,he suggests two explanations4 p#bfg ,the ,indians may have adopted the name because they had heard a phrase used by ,spanish children when it thunders1 8,the horse of ,santiago is running40 ,or it may have been because they saw that the ,spanish infantry in battle1 before they fired their arquebuses1 always cried out 8,santiago6 ,santiago60 ,for the ,indians called an arquebuse illapa1 that is1 8lightning10 and they might easily imagine that the name which they heard shouted just before the flash and roar of the guns was that of the ,spanish god of thunder and lightning4 ,however they came by the name1 they made such frequent and superstitious use of it that the church forbade any ,indian to bear the name of ,santiago4#ije ,sidenote3 ,superstitions as to twins in ,africa4 ,the same power of influencing the weather is attributed to twins by the ,baronga1 a tribe of ,bantu negroes who inhabit the shores of ,delagoa ,bay in south-eastern ,africa4 ,they bestow the name of ,tilo--that is1 the sky--on a woman who has given birth to twins1 and the infants themselves are called the children of the sky4 ,now when the storms which generally burst in the months of ,september and ,october have been looked for in vain1 when a drought with its prospect of famine is threatening1 and all nature1 scorched and burnt up by a sun that has shone for six months from a cloudless sky1 is panting for the beneficent showers of the ,south ,african spring1 the women perform ceremonies to bring down the longed-for rain on the parched earth4 ,stripping themselves of all their garments1 they assume in their stead girdles and head-dresses of grass1 or short petticoats made of the leaves of a particular sort of creeper4 ,thus attired1 uttering peculiar cries and singing ribald songs1 they go about from well to well1 cleansing them of the mud and impurities which have accumulated in them4 ,the wells1 it may be said1 are merely holes in the sand where a little turbid unwholesome water stagnates4 ,further1 the women must repair to the house of one of their gossips who has given birth to twins1 and must drench her with water1 which they carry in little pitchers4 ,having done so they go on their way1 shrieking p#bfh out their loose songs and dancing immodest dances4 ,no man may see these leaf-clad women going their rounds4 ,if they meet a man1 they maul him and thrust him aside4 ,when they have cleansed the wells1 they must go and pour water on the graves of their ancestors in the sacred grove4 ,it often happens1 too1 that at the bidding of the wizard they go and pour water on the graves of twins4 ,for they think that the grave of a twin ought always to be moist1 for which reason twins are regularly buried near a lake4 ,if all their efforts to procure rain prove abortive1 they will remember that such and such a twin was buried in a dry place on the side of a hill4 8,no wonder10 says the wizard in such a case1 8that the sky is fiery4 ,take up his body and dig him a grave on the shore of the lake40 ,his orders are at once obeyed1 for this is supposed to be the only means of bringing down the rain4 ,the ,swiss missionary who reports this strange superstition has also suggested what appears to be its true explanation4 ,he points out that as the mother of twins is called by the ,baronga 8the sky10 they probably think that to pour water on her is equivalent to pouring water on the sky itself2 and if water be poured on the sky1 it will of course drip through it1 as through the nozzle of a gigantic watering-pot1 and fall on the earth beneath4 ,a slight extension of the same train of reasoning explains why the desired result is believed to be expedited by drenching the graves of twins1 who are the ,children of the ,sky4#ijf ,among the ,zulus twins are supposed to be able to foretell the weather1 and people who want rain will go to a twin and say1 8,tell me1 do you feel ill to-day80 ,if he says he feels quite well1 they know it will not rain4#ijg ,the ,wanyamwesi1 a large tribe of ,central ,africa1 to the south of the ,victoria ,nyanza1 also believe in the special association of twins with water4 ,for amongst them1 when a twin is about to cross a river1 stream1 or lake1 he must fill his mouth full of water and spirt it out over the surface of the river or lake1 adding1 8,i am a twin0 7nn mpassa74 p#bfi ,and he must do the same if a storm arises on a lake over which he is sailing4 ,were he to omit the ceremony1 some harm might befall him or his companions4 ,in this tribe the birth of twins is comparatively common and is attended by a number of ceremonies4 ,old women march about the village collecting gifts for the infants1 while they drum with a hoe on a piece of ox-hide and sing an obscene song in praise of the father4 ,further1 two little fetish huts are built for the twins before their mother's house1 and here people sacrifice for them in season and out of season1 especially when somebody is sick or about to go on a journey or to the wars4 ,if one or both twins die1 two aloes are planted beside the little fetish hut4#ijh ,lastly1 the ,hindoos of the ,central ,provinces in ,india believe that a twin can save the crops from the ravages of hail and heavy rain if he will only paint his right buttock black and his left buttock some other colour1 and thus adorned go and stand in the direction of the wind4#iji ,sidenote3 ,the rain-maker assimilates himself to rain4 ,many of the foregoing facts strongly support an interpretation which ,professor ,oldenberg has given of the rules to be observed by a ,brahman who would learn a particular hymn of the ancient ,indian collection known as the ,samaveda4 ,the hymn1 which bears the name of the akvar song1 was believed to embody the might of ,indra's weapon1 the thunderbolt2 and hence1 on account of the dreadful and dangerous potency with which it was thus charged1 the bold student who essayed to master it had to be isolated from his fellow-men1 and to retire from the village into the forest4 ,here for a space of time1 which might vary1 according to different doctors of the law1 from one to twelve years1 he had to observe certain rules of life1 among which were the following4 ,thrice a day he had to touch water2 he must wear black p#bgj garments and eat black food2 when it rained1 he might not seek the shelter of a roof1 but had to sit in the rain and say1 8,water is the akvar song02 when the lightning flashed he said1 8,that is like the akvar song02 when the thunder pealed he said1 8,the ,great ,one is making a great noise40 ,he might never cross a running stream without touching water2 he might never set foot on a ship unless his life were in danger1 and even then he must be sure to touch water when he went on board2 8for in water10 so ran the saying1 8lies the virtue of the akvar song40 ,when at last he was allowed to learn the song itself1 he had to dip his hands in a vessel of water in which plants of all sorts had been placed4 ,if a man walked in the way of all these precepts1 the rain-god ,parjanya1 it was said1 would send rain at the wish of that man4 ,it is clear1 as ,professor ,oldenberg well points out1 that 8all these rules are intended to bring the ,brahman into union with water1 to make him1 as it were1 an ally of the water powers1 and to guard him against their hostility4 ,the black garments and the black food have the same significance2 no one will doubt that they refer to the rain-clouds when he remembers that a black victim is sacrificed to procure rain2 #8it is black1 for such is the nature of rain4' ,in respect of another rain-charm it is said plainly1 #8,he puts on a black garment edged with black1 for such is the nature of rain4' ,we may therefore assume that here in the circle of ideas and ordinances of the ,vedic schools there have been preserved magical practices of the most remote antiquity1 which were intended to prepare the rain-maker for his office and dedicate him to it40#iaj ,sidenote3 ,on the contrary1 the maker of dry weather must himself be dry4 ,it is interesting to observe that where an opposite result is desired1 primitive logic enjoins the weather-doctor to observe precisely opposite rules of conduct4 ,in the tropical island of ,java1 where the rich vegetation attests the abundance of the rainfall1 ceremonies for the making of rain are rare1 but ceremonies for the prevention of it are not uncommon4 ,when a man is about to give a great feast in the rainy season and has invited many people1 he goes to a p#bga weather-doctor and asks him to 8prop up the clouds that may be lowering40 ,if the doctor consents to exert his professional powers1 he begins to regulate his behaviour by certain rules as soon as his customer has departed4 ,he must observe a fast1 and may neither drink nor bathe2 what little he eats must be eaten dry1 and in no case may he touch water4 ,the host1 on his side1 and his servants1 both male and female1 must neither wash clothes nor bathe so long as the feast lasts1 and they have all during its continuance to observe strict chastity4 ,the doctor seats himself on a new mat in his bedroom1 and before a small oil-lamp he murmurs1 shortly before the feast takes place1 the following prayer or incantation3 8,grandfather and ,grandmother ,sroekoel0 7the name seems to be taken at random2 others are sometimes used71 8return to your country4 ,akkemat is your country4 ,put down your water-cask1 close it properly1 that not a drop may fall out40 ,while he utters this prayer the sorcerer looks upwards1 burning incense the while4#iaa ,so among the ,toradjas of ,central ,celebes the rain-doctor 7sando71 whose special business it is to drive away rain1 takes care not to touch water before1 during1 or after the discharge of his professional duties4 ,he does not bathe1 he eats with unwashed hands1 he drinks nothing but palm wine1 and if he has to cross a stream he is careful not to step in the water4 ,having thus prepared himself for his task he has a small hut built for himself outside of the village in a rice-field1 and in this hut he keeps up a little fire1 which on no account may be suffered to go out4 ,in the fire he burns various kinds of wood1 which are supposed to possess the property of driving off rain2 and he puffs in the direction from which the rain threatens to come1 holding in his hand a packet of leaves and bark which derive a similar cloud-compelling virtue1 not from their chemical composition1 but from their names1 which happen to signify something dry or volatile4 ,if clouds should appear in the sky while he is at work1 he takes lime in the hollow of his hand and blows it towards them4 ,the lime1 being so very dry1 is obviously well adapted to disperse the damp clouds4 ,should rain afterwards be wanted1 he p#bgb has only to pour water on his fire1 and immediately the rain will descend in sheets4#iab ,so in ,santa ,cruz and ,reef islands1 when the man who has power over rain wishes to prevent it from falling1 he will abstain from washing his face for a long time and will do no work1 lest he should sweat and his body be wet2 8for they think that if his body be wet it will rain40 ,on the other hand when he desires to bring on rain1 he goes into the house where the spirit or ghost of the rain is believed to reside1 and there he sprinkles water at the head of the ghost-post 7duka7 in order that showers may fall4#iac ,sidenote3 ,to make wet weather you must be wet2 to make dry weather you must be dry4 ,the reader will observe how exactly the ,javanese and ,toradja observances1 which are intended to prevent rain1 form the antithesis of the ,indian observances1 which aim at producing it4 ,the ,indian sage is commanded to touch water thrice a day regularly as well as on various special occasions2 the ,javanese and ,toradja wizards may not touch it at all4 ,the ,indian lives out in the forest1 and even when it rains he may not take shelter2 the ,javanese and the ,toradja sit in a house or a hut4 ,the one signifies his sympathy with water by receiving the rain on his person and speaking of it respectfully2 the others light a lamp or a fire and do their best to drive the rain away4 ,yet the principle on which all three act is the same2 each of them1 by a sort of childish make-believe1 identifies himself with the phenomenon which he desires to produce4 ,it is the old fallacy that the effect resembles its cause3 if you would make wet weather1 you must be wet2 if you would make dry weather1 you must be dry4 ,sidenote3 ,rain-making in south-eastern ,europe by drenching with water a leaf-clad girl or boy who represents vegetation4 ,rain-making in ,servia4 ,rain-making in ,roumania4 ,rain-making in ,bulgaria4 ,rain-making in ,macedonia and ,dalmatia4 ,the ,king of ,rain in ,india4 ,in south-eastern ,europe at the present day ceremonies are observed for the purpose of making rain which not only rest on the same general train of thought as the preceding1 but even in their details resemble the ceremonies practised with the same intention by the ,baronga of ,delagoa ,bay4 ,among the ,greeks of ,thessaly and ,macedonia1 when a drought has lasted a long time1 it is customary to send a p#bgc procession of children round to all the wells and springs of the neighbourhood4 ,at the head of the procession walks a girl adorned with flowers1 whom her companions drench with water at every halting-place1 while they sing an invocation1 of which the following is part3-- ,perperia1 all fresh bedewed1 ,freshen all the neighbourhood2 ,by the woods1 on the highway1 ,as thou goest1 to ,god now pray3 ,o my ,god1 upon the plain1 ,send thou us a still1 small rain2 ,that the fields may fruitful be1 ,and vines in blossom we may see2 ,that the grain be full and sound1 ,and wealthy grow the folks around4#iad ,in time of drought the ,servians strip a girl to her skin and clothe her from head to foot in grass1 herbs1 and flowers1 even her face being hidden behind a veil of living green4 ,thus disguised she is called the ,dodola1 and goes through the village with a troop of girls4 ,they stop before every house2 the ,dodola keeps turning herself round and dancing1 while the other girls form a ring about her singing one of the ,dodola songs1 and the housewife pours a pail of water over her4 ,one of the songs they sing runs thus3-- ,we go through the village2 ,the clouds go in the sky2 ,we go faster1 ,faster go the clouds2 ,they have overtaken us1 ,and wetted the corn and the vine4 ,a similar custom is observed in ,greece and ,roumania4#iae ,in ,roumania the rain-maker is called ,paparuda or ,babaruda4 ,she is a gypsy girl1 who goes naked except for a short skirt of dwarf elder 7,sambucus ebulus7 or of corn and vines4 ,thus scantily attired the girls go in procession from house to house1 singing for rain1 and are drenched by p#bgd the people with buckets of water4 ,the ceremony regularly takes place all over ,roumania on the third ,tuesday after ,easter1 but it may be repeated at any time of drought during the summer4 ,but the ,roumanians have another way of procuring rain4 ,they make a clay figure to represent ,drought1 cover it with a pall1 and place it in an open coffin4 ,girls crouch round the coffin and lament1 saying1 8,drought 7,scaloi7 is dead6 ,lord1 give us rain60 ,then the coffin is carried by children in funeral procession1 with a burning wax candle before it1 while lamentations fill the air4 ,finally1 they throw the coffin and the candle into a stream or a well4#iaf ,when rain is wanted in ,bulgaria the people dress up a girl in branches of nut-trees1 flowers1 and the green stuff of beans1 potatoes1 and onions4 ,she carries a nosegay of flowers in her hand1 and is called ,djuldjul or ,peperuga4 ,attended by a train of followers she goes from house to house1 and is received by the goodman with a kettleful of water1 on which flowers are swimming4 ,with this water he drenches her1 while a song is sung3-- ,the ,peperuga flew2 ,god give rain1 ,that the corn1 the millet1 and the wheat may thrive4 ,sometimes the girl is dressed in flax to the girdle4#iag ,at ,melenik1 a ,greek town in ,macedonia1 a poor orphan boy parades the streets in time of drought1 decked with ferns and flowers1 and attended by other boys of about the same age4 ,the women shower water and money on him from the windows4 ,he is called ,dudul1 and as they march along the boys sing a song1 which begins3 8,hail1 hail1 ,dudul1 7bring us7 both maize and wheat40#iah ,in ,dalmatia also the custom is observed4 ,the performer is a young unmarried man1 who is dressed up1 dances1 and has water poured over him4 ,he goes by the name of ,prpats1 and is attended by companions called ,prporushe1 who are young bachelors like himself4#iai ,in such customs the leaf-clad person appears to p#bge personify vegetation1 and the drenching of him or her with water is certainly an imitation of rain4 ,the words of the ,servian song1 however1 taken in connexion with the constant movement which the chief actress in the performance seems expected to keep up1 points to some comparison of the girl or her companions to clouds moving through the sky4 ,this again reminds us of the odd quivering movement kept up by the ,australian rain-maker1 who1 in his disguise of white down1 may perhaps represent a cloud4#ibj ,at ,poona in ,india1 when rain is needed1 the boys dress up one of their number in nothing but leaves and call him ,king of ,rain 7,mrj raja74 ,then they go round to every house in the village1 where the householder or his wife sprinkles the ,rain ,king with water1 and gives the party food of various kinds4 ,when they have thus visited all the houses1 they strip the ,rain ,king of his leafy robes and feast upon what they have gathered4#iba ,sidenote3 ,rain-making in ,armenia4 ,rain-making in ,palestine and ,moab4 ,similar rain-charms are practised in ,armenia1 except that there the representative of vegetation is an effigy or doll1 not a person4 ,the children dress up a broomstick as a girl and carry it from house to house4 ,before every house they sing a song1 of which the following is one version3-- ,nurin1 ,nurin is come1 ,the wondrous maiden is come4 ,a shirt of red stuff has she put on1 ,with a red girdle is she girded1 ,bring water to pour on her head1 ,bring butter to smear on her hair4 ,let the blessed rain fall1 ,let the fields of your fathers grow green4 ,give our ,nurin her share1 ,and we will eat and drink and be merry4 ,the children are asked1 8,will you have it from the door or from the garret-window80 ,if they choose the door1 the water is poured on ,nurin from the window2 and if they choose the window1 it is poured on her from the door4 ,at each house they receive presents of butter1 eggs1 rice1 and so p#bgf forth4 ,afterwards they take ,nurin to a river and throw her into the water4 ,sometimes the figure has the head of a pig or a goat1 and is covered with boughs4#ibb ,at ,egin in ,armenia1 when rain is wanted1 boys carry about an effigy which they call ,chi-chi ,mama or 8the drenched ,mother10 as they interpret the phrase4 ,as they go about they ask1 8,what does ,chi-chi ,mother want80 ,the answer is1 8,she wants wheat in her bins1 she wants bread on her bread-hooks1 and she wants rain from ,god60 ,the people pour water on her from the roofs1 and rich people make presents to the children4#ibc ,at ,ourfa in ,armenia the children in time of drought make a rain-bride1 which they call ,chimch-gelin4 ,they say this means in ,turkish 8shovel-bride40 ,while they carry it about they say1 8,what does ,chimch-gelin want8 ,she wishes mercy from ,god3 she wants offerings of lambs and rams40 ,and the crowd responds1 8,give1 my ,god1 give rain1 give a flood40 ,the rain-bride is then thrown into the water4#ibd ,at ,kerak in ,palestine1 whenever there is a drought1 the ,greek ,christians dress up a winnowing-fork in women's clothes4 ,they call it 8the bride of ,god40 ,the girls and women carry it from house to house1 singing doggerel songs4#ibe ,we are not told that 8the bride of ,god0 is drenched with water or thrown into a stream1 but the charm would hardly be complete without this feature4 ,similarly1 when rain is much wanted1 the ,arabs of ,moab attire a dummy in the robes and ornaments of a woman and call it 8the ,mother of the ,rain40 ,a woman carries it in procession past the houses of the village or the tents of the camp1 singing3-- ,o ,mother of the ,rain1 ,o ,immortal1 moisten our sleeping seeds4 ,moisten the sleeping seeds of the sheikh1 who is ever generous4 ,she is gone1 the ,mother of the ,rain1 to bring the storm2 when she comes back1 the crops are as high as the walls4 ,she is gone1 the ,mother of the ,rain1 to bring the winds2 when she comes back1 the plantations have attained the height of lances4 ,she is gone1 the ,mother of the ,rain1 to bring the thunders2 when she comes back1 the crops are as high as camels4 ,and so on4#ibf p#bgg ,sidenote3 ,rain-making by bathing and sprinkling of water4 ,curses supposed to cause rain4 ,bathing is practised as a rain-charm in some parts of southern and western ,russia4 ,sometimes after service in church the priest in his robes has been thrown down on the ground and drenched with water by his parishioners4 ,sometimes it is the women who1 without stripping off their clothes1 bathe in crowds on the day of ,st4 ,john the ,baptist1 while they dip in the water a figure made of branches1 grass1 and herbs1 which is supposed to represent the saint4#ibg ,in ,kursk1 a province of southern ,russia1 when rain is much wanted1 the women seize a passing stranger and throw him into the river1 or souse him from head to foot4#ibh ,later on we shall see that a passing stranger is often taken for a deity or the personification of some natural power4 ,it is recorded in official documents that during a drought in #agij the peasants of ,scheroutz and ,werboutz collected all the women and compelled them to bathe1 in order that rain might fall4#ibi ,an ,armenian rain-charm is to throw the wife of a priest into the water and drench her4#icj ,the ,arabs of ,north ,africa fling a holy man1 willy-nilly1 into a spring as a remedy for drought4#ica ,in ,minahassa1 a province of ,north ,celebes1 the priest bathes as a rain-charm4#icb ,in ,central ,celebes when there has been no rain for a long time and the rice-stalks begin to shrivel up1 many of the villagers1 especially the young folk1 go to a neighbouring brook and splash each other with water1 shouting noisily1 or squirt water on one another through bamboo tubes4 ,sometimes they imitate the plump of rain by smacking the surface of the water with their hands1 or by placing an inverted gourd on it and drumming on the gourd with their fingers4#icc ,the ,karo-,bataks of ,sumatra have a rain-making ceremony which lasts a week4 ,the men go about with bamboo squirts and the women with p#bgh bowls of water1 and they drench each other or throw the water into the air and cry1 8,the rain has come10 when it drips down on them4#icd ,in ,kumaon1 a district of north-west ,india1 when rain fails they sink a ,brahman up to his lips in a tank or pond1 where he repeats the name of a god of rain for a day or two4 ,when this rite is duly performed1 rain is sure to fall4#ice ,for the same purpose village girls in the ,punjaub will pour a solution of cow-dung in water upon an old woman who happens to pass2 or they will make her sit down under the roof-spout of a house and get a wetting when it rains4#icf ,in the ,solok district of ,sumatra1 when a drought has lasted a long time1 a number of half-naked women take a half-witted man to a river2 and there besprinkle him with water as a means of compelling the rain to fall4#icg ,in some parts of ,bengal1 when drought threatens the country1 troops of children of all ages go from house to house and roll and tumble in puddles which have been prepared for the purpose by pouring water into the courtyards4 ,this is supposed to bring down rain4 ,again1 in ,dubrajpur1 a village in the ,birbhum district of ,bengal1 when rain has been looked for in vain1 people will throw dirt or filth on the houses of their neighbours1 who abuse them for doing so4 ,or they drench the lame1 the halt1 the blind1 and other infirm persons1 and are reviled for their pains by the victims4 ,this vituperation is believed to bring about the desired result by drawing down showers on the parched earth4#ich ,similarly1 in the ,shahpur district of the ,punjaub it is said to be customary in time of drought to spill a pot of filth on the threshold of a notorious old shrew1 in order that the fluent stream of foul language in which she vents her feelings may accelerate the lingering rain4#ici p#bgi ,sidenote3 ,beneficial effect of curses and abuse4 ,in these latter customs the means adopted for bringing about the desired result appear to be not so much imitative magic as the beneficent effect which1 curiously enough1 is often attributed to curses and maledictions4#idj ,thus in the ,indian district of ,behar much virtue is ascribed to abuse1 which is supposed in some cases to bring good luck4 ,people1 for example1 who accompany a marriage procession to the bride's house are often foully abused by the women of the bride's family in the belief that this contributes to the good fortune of the newly-married pair4 ,so in ,behar on ,jamadwitiya ,day1 which falls on the second day of the bright period of the moon next to that during which the ,dussera festival takes place1 brothers are reviled by sisters to their heart's content because it is thought that this will prolong the lives of the brothers and bring them good luck4#ida ,further1 in ,behar and ,bengal it is deemed very unlucky to look at the new moon of ,bhadon 7,august72 whoever does so is sure to meet with some mishap1 or to be falsely accused of something4 ,to avert these evils people are commonly advised to throw stones or brickbats into their neighbours' houses2 for if they do so1 and are reviled for their pains1 they will escape the threatened evils1 and their neighbours who abused them will suffer in their stead4 ,hence the day of the new moon in this month is called the ,day of ,stones4 ,at ,benares a regular festival is held for this purpose on the fourth day of ,bhadon1 which is known as 8the clod festival of the fourth40#idb ,on the ,khurda estate in ,orissa gardens and fruit-trees are conspicuously absent4 ,the peasants explain their absence by saying that from time immemorial they have held it lucky to be annoyed and abused by their neighbours at a certain festival1 which answers to the ,nashti-,chandra in ,bengal4 ,hence in order to give ample ground of offence they mutilate the fruit-trees and trample down the gardens of their neighbours1 and so court fortune by drawing down on themselves p#bhj the wrath of the injured owners4#idc ,at ,cranganore1 in the ,native ,state of ,cochin1 there is a shrine of the goddess ,bhagavati1 which is much frequented by pilgrims in the month of ,minam 7,march-,april74 ,from all parts of ,cochin1 ,malabar1 and ,travancore crowds flock to attend the festival and the highroads ring with their shouts of ,nada nada1 8,march6 march60 ,they desecrate the shrine of the goddess in every conceivable way1 discharge volleys of stones and filth1 and level the most opprobrious language at the goddess herself4 ,these proceedings are supposed to be acceptable to her4 ,the intention of the pilgrimage is to secure immunity from disease during the succeeding year4#idd ,in some cases a curse may1 like rags and dirt1 be supposed to benefit a man by making him appear vile and contemptible1 and thus diverting from him the evil eye and other malignant influences1 which are attracted by beauty and prosperity but repelled by their opposites4 ,among the ,huzuls of the ,carpathians1 if a herdsman or cattle-owner suspects himself of having the evil eye1 he will charge one of his household to call him a devil or a robber every time he goes near the cattle2 for he thinks that this will undo the effect of the evil eye4#ide ,among the ,chams of ,cambodia and ,annam1 while a corpse is being burned on the pyre1 a man who bears the title of the ,master of ,sorrows remains in the house of the deceased and loads it with curses1 after which he beseeches the ghost not to come back and torment his family4#idf ,these last curses are clearly intended to make his old home unattractive to the spirit of the dead4 ,esthonian fishermen believe that they never have such good luck as when some one is angry with them and curses them4 ,hence before a fisherman goes out to fish1 he will play a rough practical joke on a comrade in order to be abused and execrated by him4 ,the more his friend storms and curses1 the better he is pleased2 every curse brings at least three p#bha fish into his net4#idg ,there is a popular belief in ,berlin and the neighbourhood that if you wish a huntsman good luck when he is going out to shoot deer he will be certain never to get a shot at all4 ,to avert the ill luck caused by such a wish the hunter must throw a broomstick at the head of his well-wisher4 ,if he is really to have luck1 you must wish that he may break his neck1 or both his neck and his legs4 ,the wish is expressed with pregnant brevity in the phrase1 8,now then1 neck and leg60#idh ,the intention of such curses may be to put the fish or the deer off their guard2 for1 as we shall see later on1 animals are commonly supposed to understand human speech1 and even to overhear what is said of them many miles off4 ,accordingly if they hear a fisherman or a hunter flouted and vituperated1 they will think too meanly of him to go out of his way1 and so will fall an easy prey to his net or his gun4 ,when a ,greek sower sowed cummin he had to curse and swear1 or the crop would not turn out well4#idi ,roman writers mention a similar custom observed by the sowers of rue and basil2#iej and hedge doctors in ancient ,greece laid it down as a rule that in cutting black hellebore you should face eastward and curse4#iea ,perhaps the bitter language was supposed to strengthen the bitter taste1 and hence the medicinal virtue1 of these plants4 ,at ,lindus in the island of ,rhodes it was customary to sacrifice one or two plough oxen to ,hercules with curses and imprecations2 indeed we are told that the sacrifice was deemed invalid if a good word fell from any one's lips during the rite4 ,the custom was explained by a legend that ,hercules had laid hands on the oxen of a ploughman and cooked and devoured them1 while their owner1 unable to defend his beasts1 stood afar off and vented his anger in a torrent of abuse and execration4 ,hercules received his maledictions with a roar of laughter1 appointed him his priest1 and bade him always sacrifice with the very same execrations1 for he had never p#bhb dined better in his life4#ieb ,the legend is plainly a fiction devised to explain the ritual4 ,we may conjecture that the curses were intended to palliate the slaughter of a sacred animal4 ,the subject will be touched on in a later part of this work4 ,here we must return to rain-making4 ,sidenote3 ,rain-making by ploughing4 ,women are sometimes supposed to be able to make rain by ploughing1 or pretending to plough4 ,thus the ,pshaws and ,chewsurs of the ,caucasus have a ceremony called 8ploughing the rain10 which they observe in time of drought4 ,girls yoke themselves to a plough and drag it into a river1 wading in the water up to their girdles4#iec ,in the same circumstances ,armenian girls and women do the same4 ,the oldest woman1 or the priest's wife1 wears the priest's dress1 while the others1 dressed as men1 drag the plough through the water against the stream4#ied ,in the ,caucasian province of ,georgia1 when a drought has lasted long1 marriageable girls are yoked in couples with an ox-yoke on their shoulders1 a priest holds the reins1 and thus harnessed they wade through rivers1 puddles1 and marshes1 praying1 screaming1 weeping1 and laughing4#iee ,in a district of ,transylvania1 when the ground is parched with drought1 some girls strip themselves naked1 and1 led by an older woman1 who is also naked1 they steal a harrow and carry it across the fields to a brook1 where they set it afloat4 ,next they sit on the harrow and keep a tiny flame burning on each corner of it for an hour4 ,then they leave the harrow in the water and go home4#ief ,a similar rain-charm is resorted to in some parts of ,india2 naked women drag a plough across a field by night1 while the men keep carefully out of the way1 for their presence would break the spell4#ieg ,as performed at p#bhc ,chunar in ,bengal on the twenty-fourth of ,july #ahia the ceremony was this4 ,between nine and ten in the evening a barber's wife went from door to door and invited the women to engage in ploughing4 ,they all assembled in a field from which men were excluded4 ,three women of a husbandman's family then stripped themselves naked2 two of them were yoked like oxen to the plough1 while the third held the handle4 ,they next began to imitate the operation of ploughing4 ,the one who held the plough cried out1 8,o mother earth6 bring parched grain1 water1 and chaff4 ,our stomachs are breaking to pieces from hunger and thirst40 ,then the landlord and accountant approached them and laid down some grain1 water1 and chaff in the field4 ,after that the women dressed and returned home4 8,by the grace of ,god10 adds the gentleman who reports the ceremony1 8the weather changed almost immediately1 and we had a good shower40#ieh ,sometimes as they draw the plough the women sing a hymn to ,vishnu1 in which they seek to enlist his sympathy by enumerating the ills which the people are suffering from the want of rain4 ,in some cases they discharge volleys of abuse at the village officials1 and even at the landlord1 whom they compel to drag the plough4#iei ,these ceremonies are all the more remarkable because in ordinary circumstances ,hindoo women never engage in agricultural operations like ploughing and harrowing4 ,yet in drought it seems to be women of the highest or ,brahman caste who are chosen to perform what at other times would be regarded as a menial and degrading task4 ,occasionally1 when hesitation is felt at subjecting ,brahman ladies to this indignity1 they are allowed to get off by merely touching the plough early in the morning1 before people are astir2 the real work is afterwards done by the ploughmen4#ifj ,in ,manipur the prosperity of all classes p#bhd depends on the abundance and regularity of the rainfall2 hence the people have many rites and ceremonies for the making of rain4 ,thus in time of drought one hundred and eight girls milk one hundred and eight cows in the temple of ,govindji1 the most popular incarnation of ,krishna in the country4 ,if this fails1 the women throw their dhan-pounders into the nearest pool1 and at the dead of night strip themselves naked and plough4#ifa ,there is a ,burmese superstition that if a harrow has a flaw in it no rain will fall till the faulty harrow has been decked with flowers1 broken1 and thrown into the river4 ,further1 the owner should have his hair cropped1 and being adorned with flowers should dance and carry the harrow to the water4 ,otherwise the country is sure to suffer from drought4#ifb ,the ,tarahumare ,indians of ,mexico dip the plough in water before they use it1 that it may draw rain4#ifc ,sidenote3 ,making rain by means of the dead4 ,sometimes the rain-charm operates through the dead4 ,thus in ,new ,caledonia the rain-makers blackened themselves all over1 dug up a dead body1 took the bones to a cave1 jointed them1 and hung the skeleton over some taro leaves4 ,water was poured over the skeleton to run down on the leaves4 ,they believed that the soul of the deceased took up the water1 converted it into rain1 and showered it down again4#ifd ,in some parts of ,new ,caledonia the p#bhe ceremony is somewhat different4 ,a great quantity of provisions is offered to the ancestors1 being laid down before their skulls in the sacred place4 ,in front of the skulls a number of pots full of water are set in a row1 and in each pot there is deposited a sacred stone which has more or less the shape of a skull4 ,the rain-maker then prays to the ancestors to send rain4 ,after that he climbs a tree with a branch in his hand1 which he waves about to hasten the approach of the rain-clouds4#ife ,the ceremony is a mixture of magic and religion2 the prayers and offerings to the ancestors are purely religious1 while the placing of the skull-like stones in water and the waving of the branch are magical4 ,in ,russia1 if common report may be believed1 it is not long since the peasants of any district that chanced to be afflicted with drought used to dig up the corpse of some one who had drunk himself to death and sink it in the nearest swamp or lake1 fully persuaded that this would ensure the fall of the needed rain4 ,in #ahfh the prospect of a bad harvest1 caused by a prolonged drought1 induced the inhabitants of a village in the ,tarashchansk district to dig up the body of a ,raskolnik1 or ,dissenter1 who had died in the preceding ,december4 ,some of the party beat the corpse1 or what was left of it1 about the head1 exclaiming1 8,give us rain60 while others poured water on it through a sieve4#iff ,here the pouring of water through a sieve seems plainly an imitation of a shower1 and reminds us of the manner in which ,strepsiades in ,aristophanes imagined that rain was made by ,zeus4#ifg ,an ,armenian rain-charm is to dig up a skull and throw it into running water4#ifh ,at ,ourfa for this purpose they prefer the skull of a ,jew1 which they cast into the ,pool of ,abraham4#ifi ,in ,mysore people think that if a leper is buried1 instead of being burnt1 as he ought to be1 rain will not fall4 ,hence they have been known to disinter buried lepers in time of drought4#igj ,in ,halmahera there is a practice of p#bhf throwing stones on a grave1 in order that the ghost may fall into a passion and avenge the disturbance1 as he imagines1 by sending heavy rain4#iga ,this may explain a rain-charm which seems to have been practised by the ,mauretanians in antiquity4 ,a mound in the shape of a man lying on his back was pointed out as the grave of the giant ,antaeus2 and if any earth were dug up and removed from it1 rain fell till the soil was replaced4#igb ,perhaps the rain was the revenge the surly giant took for being wakened from his long sleep4 ,sometimes1 in order to procure rain1 the ,toradjas of ,central ,celebes make an appeal to the pity of the dead4 ,thus1 in the village of ,kalingooa1 in ,kadombookoo1 there is the grave of a famous chief1 the grandfather of the present ruler4 ,when the land suffers from unseasonable drought1 the people go to this grave1 pour water on it1 and say1 8,o grandfather1 have pity on us2 if it is your will that this year we should eat1 then give rain40 ,after that they hang a bamboo full of water over the grave2 there is a small hole in the lower end of the bamboo1 so that the water drips from it continually4 ,the bamboo is always refilled with water until rain drenches the ground4#igc ,here1 as in ,new ,caledonia1 we find religion blent with magic1 for the prayer to the dead chief1 which is purely religious1 is eked out with a magical imitation of rain at his grave4 ,we have seen that the ,baronga of ,delagoa ,bay drench the tombs of their ancestors1 especially the tombs of twins1 as a rain-charm4#igd ,in ,zululand the native girls form a procession and carry large pots of water to a certain tree which chances to be on a mission station4 ,when the girls were asked why they did this1 they said that an old ancestor of theirs had been buried under the tree1 and as he was a great rain-maker in his life1 they always came and poured water on his grave in time of drought1 in order that he might send them rain4#ige ,this ceremony partakes of the nature of religion1 since it implies an appeal for help to a deceased ancestor4 ,purely religious1 on the other hand1 are p#bhg some means adopted by the ,herero of south-western ,africa to procure rain4 ,if a drought has lasted long1 the whole tribe goes with its cattle to the grave of some eminent man2 it may be the father or grandfather of the chief4 ,they lay offerings of milk and flesh on the grave and utter their plaint3 8,look1 ,o ,father1 upon your beloved cattle and children2 they suffer distress1 they are so lean1 they are dying of hunger4 ,give us rain40 ,the ears of the spectator are deafened by the lowing and bleating of herds and flocks1 the shouts of herdsmen1 the barking of dogs1 and the screams of women4#igf ,among some of the ,indian tribes in the region of the ,orinoco it was customary for the relations of a deceased person to disinter his bones a year after burial1 burn them1 and scatter the ashes to the winds1 because they believed that the ashes were changed into rain1 which the dead man sent in return for his obsequies4#igg ,the ,chinese are convinced that when human bodies remain unburied1 the souls of their late owners feel the discomfort of rain1 just as living men would do if they were exposed without shelter to the inclemency of the weather4 ,these wretched souls1 therefore1 do all in their power to prevent the rain from falling1 and often their efforts are only too successful4 ,then drought ensues1 the most dreaded of all calamities in ,china1 because bad harvests1 dearth1 and famine follow in its train4 ,hence it has been a common practice of the ,chinese authorities in time of drought to inter the dry bones of the unburied dead for the purpose of putting an end to the scourge and conjuring down the rain4#igh ,sidenote3 ,making rain by means of animals4 ,animals1 again1 often play an important part in these weather-charms4 ,the ,anula tribe of northern ,australia associate the dollar-bird with rain1 and call it the rain-bird4 ,a man who has the bird for his totem can make rain at a certain pool4 ,he catches a snake1 puts it alive into the pool1 and after holding it under water for a time takes it p#bhh out1 kills it1 and lays it down by the side of the creek4 ,then he makes an arched bundle of grass stalks in imitation of a rainbow1 and sets it up over the snake4 ,after that all he does is to sing over the snake and the mimic rainbow2 sooner or later the rain will fall4 ,they explain this procedure by saying that long ago the dollar-bird had as a mate at this spot a snake1 who lived in the pool and used to make rain by spitting up into the sky till a rainbow and clouds appeared and rain fell4#igi ,the ,tjingilli of northern ,australia make rain in an odd way4 ,one of them will catch a fat bandicoot and carry it about1 singing over it till the animal grows very thin and weak4 ,then he lets it go1 and rain will follow4#ihj ,when some of the ,blackfoot ,indians were at war in summer and wished to bring on a tempest1 they would take a kit-fox skin and rub it with dirt and water1 which never failed to be followed by a storm of rain4#iha ,the ,thompson ,indians of ,british ,columbia think that when the loon calls loud and often1 it will soon rain1 and that to mimic the cry of the bird may bring the rain down4#ihb ,the fish called the small sculpin1 which abounds along the rocky shore of ,norton ,sound1 is called by the ,esquimaux the rain-maker2 they say that if a person takes one of these fish in his hand heavy rain will follow4#ihc ,if ,aino fishermen desire to bring on rain and wind1 they pray to the skulls of racoons and then throw water over each other4 ,should they wish the storm to increase they put on gloves and caps of racoon-skin and dance4 ,then it blows great guns4#ihd ,in ,ma-hlaing1 a district of ,upper ,burma1 when rain is scarce1 the people pray to a certain fish called nga-yan to send it4 ,they also catch some fish and put them in a tub1 while offerings of plantains and other food are made to the monks in the name of the fish4 ,after that the fish are let loose in p#bhi a stream or pond1 with gold-leaf stuck on their heads4 ,if live fish are not to be had1 wooden ones are used and answer the purpose just as well4#ihe ,when the ,chirus of ,manipur wish to make rain they catch a crab and put it in a pot of water4 ,then the headman goes to the gate of the village and keeps lifting the crab out of the water and putting it back into it till he is tired4#ihf ,an ancient ,indian mode of making rain was to throw an otter into the water4#ihg ,if the sky refuses rain and the cattle are perishing1 an ,arab sheikh will sometimes stand in the middle of the camp and cry1 8,redeem yourselves1 ,o people1 redeem yourselves60 ,at these words every family sacrifices a sheep1 divides it in two1 and hanging the pieces on two poles passes between them4 ,children too young to walk are carried by their mother4#ihh ,but this custom has rather the appearance of a sacrifice than of a charm4 ,in southern ,celebes people try to make rain by carrying a cat tied in a sedan chair thrice round the parched fields1 while they drench it with water from bamboo squirts4 ,when the cat begins to miaul1 they say1 8,o lord1 let rain fall on us40#ihi ,a common way of making rain in many parts of ,java is to bathe a cat or two cats1 a male and a female2 sometimes the animals are carried in procession with music4 ,even in ,batavia you may from time to time see children going about with a cat for this purpose2 when they have ducked it in a pool1 they let it go4#iij p#bij ,sidenote3 ,making rain by means of black animals4 ,often in order to give effect to the rain-charm the animal must be black4 ,thus an ancient ,indian way of bringing on rain was to set a black horse with his face to the west and rub him with a black cloth till he neighed4#iia ,in the ,beni-,chougran tribe of ,north ,africa women lead a black cow in procession1 while other women sprinkle the whole group with water as a means of wringing a shower from the sky4#iib ,to procure rain the ,peruvian ,indians used to set a black sheep in a field1 poured chica over it1 and gave the animal nothing to eat until rain fell4#iic ,once when a drought lasting five months had burnt up their pastures and withered the corn1 the ,caffres of ,natal had recourse to a famous witch1 who promised to procure rain without delay4 ,a black sheep having been produced1 an incision was made in the animal near the shoulder and the gall taken out4 ,part of this the witch rubbed over her own person1 part she drank1 part was mixed with medicine4 ,some of the medicine was then rubbed on her body2 the rest of it1 attached to a stick1 was fixed in the fence of a calves' pen4 ,the woman next harangued the clouds4 ,when the sheep was to be cooked1 a new fire was procured by the friction of fire-sticks2 in ordinary circumstances a brand would have been taken from one of the huts4#iid ,among the ,wambugwe1 a ,bantu people of eastern ,africa1 when the sorcerer desires to make rain he takes a black sheep and a black calf in bright sunshine1 and has them placed upon the roof of the large common hut in which the people live together4 ,then he slits open the stomachs of the animals and scatters their contents in all directions4 ,after that he pours water and medicine into a vessel2 if the charm has succeeded1 the water boils up and rain follows4 ,on the other hand1 if the sorcerer wishes to prevent rain from falling1 he withdraws into the interior of the hut1 and there heats a rock-crystal in a calabash4#iie ,in order to procure rain the ,wagogo of ,german ,east ,africa sacrifice black fowls1 black sheep1 and black cattle at the p#bia graves of dead ancestors1 and the rain-maker wears black clothes during the rainy season4#iif ,among the ,matabele the rain-charm employed by sorcerers was made from the blood and gall of a black ox4#iig ,in a district of ,sumatra1 in order to procure rain1 all the women of the village1 scantily clad1 go to the river1 wade into it1 and splash each other with the water4 ,a black cat is thrown into the stream and made to swim about for a while1 then allowed to escape to the bank1 pursued by the splashing of the women4#iih ,the ,garos of ,assam offer a black goat on the top of a very high mountain in time of drought4#iii ,in all these cases the colour of the animal is part of the charm2 being black1 it will darken the sky with rain-clouds4 ,so the ,bechuanas burn the stomach of an ox at evening1 because they say1 8,the black smoke will gather the clouds and cause the rain to come40#ajjj ,the ,timorese sacrifice a black pig to the ,earth-goddess for rain1 a white or red one to the ,sun-god for sunshine4#ajja ,the ,angoni1 a tribe of ,zulu descent to the north of the ,zambesi1 sacrifice a black ox for rain and a white one for fine weather4#ajjb ,among the high mountains of ,japan there is a district in which1 if rain has not fallen for a long time1 a party of villagers goes in procession to the bed of a mountain torrent1 headed by a priest1 who leads a black dog4 ,at the chosen spot they tether the beast to a stone1 and make it a target for their bullets and arrows4 ,when its life-blood bespatters the rocks1 the peasants throw down their weapons and lift up their voices in supplication to the dragon divinity of the p#bib stream1 exhorting him to send down forthwith a shower to cleanse the spot from its defilement4 ,custom has prescribed that on these occasions the colour of the victim shall be black1 as an emblem of the wished-for rain-clouds4 ,but if fine weather is wanted1 the victim must be white1 without a spot4#ajjc ,sidenote3 ,frogs and toads in relation to rain4 ,frogs used in rain-charms4 ,the intimate association of frogs and toads with water has earned for these creatures a widespread reputation as custodians of rain2 and hence they often play a part in charms designed to draw needed showers from the sky4 ,some of the ,indians of the ,orinoco held the toad to be the god or lord of the waters1 and for that reason feared to kill the creature1 even when they were ordered to do so4 ,they have been known to keep frogs under a pot and to beat them with rods when there was a drought4#ajjd ,it is said that the ,aymara ,indians of ,peru and ,bolivia often make little images of frogs and other aquatic animals and place them on the tops of the hills as a means of bringing down rain4#ajje ,in some parts of south-eastern ,australia1 where the rainfall is apt to be excessive1 the natives feared to injure ,tidelek1 the frog1 or ,bluk1 the bull-frog1 because they were said to be full of water instead of intestines1 and great rains would follow if one of them were killed4 ,the frog family was often referred to as ,bunjil ,willung or ,mr4 ,rain4 ,a tradition ran that once upon a time long ago the frog drank up all the water in the lakes and rivers1 and then sat in the dry p#bic reed beds swollen to an enormous size1 saying1 8,bluk6 bluk60 in a deep gurgling voice4 ,all the other animals wandered about gaping and gasping for a drop of moisture1 but finding none1 they agreed that they must all die of thirst unless they could contrive to make the frog laugh4 ,so they tried one after the other1 but for a long time in vain4 ,at last the conger eel and his relations1 hung round with lake grass and gay sea-weed1 reared themselves on their tails and pranced round the fire4 ,this was too much for the frog4 ,he opened his mouth and laughed till the water ran out and the lakes and streams were full once more4#ajjf ,we have seen that some of the ,queensland aborigines imitate the movements and cries of frogs as part of a rain-charm4#ajjg ,the ,thompson ,river ,indians of ,british ,columbia and some people in ,europe think that to kill a frog brings on rain4#ajjh ,in order to procure rain people of low caste in the ,central ,provinces of ,india will tie a frog to a rod covered with green leaves and branches of the nm tree 7,azadirachta ,indica7 and carry it from door to door singing-- ,send soon1 ,o frog1 the jewel of water6 ,and ripen the wheat and millet in the field4#ajji ,in ,kumaon1 a district of north-western ,india1 one way of bringing on rain when it is needed is to hang a frog with its mouth up on a tall bamboo or on a tree for a day or two4 ,the notion is that the god of rain1 seeing the creature in trouble1 will take pity on it and send the rain4#ajaj ,in the district of ,muzaffarpur in ,india the vulgar believe that the cry of a frog is most readily heard by the ,god of p#bid ,rain4 ,hence in a year of drought the low-caste females of a village assemble at evening and put a frog in a small earthen pot together with water taken from five different houses4 ,the pot with the frog is then placed in the hollow wooden cup into which the lever used for pounding rice falls4 ,being raised with the foot and then allowed to drop1 the lever crushes the frog to death2 and while the creature emits his dying croak the women sing songs in a loud voice about the dearth of water4#ajaa ,the ,kapus or ,reddis are a large and prosperous caste of cultivators and landowners in the ,madras ,presidency4 ,when rain fails1 women of the caste will catch a frog and tie it alive to a new winnowing fan made of bamboo4 ,on this fan they spread a few margosa leaves and go from door to door singing1 8,lady frog must have her bath4 ,oh6 rain-god1 give a little water for her at least40 ,while the ,kapu women sing this song1 the woman of the house pours water over the frog and gives an alms1 convinced that by so doing she will soon bring rain down in torrents4#ajab ,again1 in order to procure rain the ,malas1 who are the pariahs of the ,telugu country in ,southern ,india1 tie a live frog to a mortar and put a mud figure of ,gontiyalamma over it4 ,then they carry the mortar1 frog1 and all in procession1 singing1 8,mother frog1 playing in water1 pour rain by pots full10 while the villagers of other castes pour water over them4#ajac ,beliefs like these might easily develop into a worship of frogs regarded as personifying the powers of water and rain4 ,in the ,rig ,veda there is a hymn about frogs which appears to be substantially a rain-charm4#ajad ,the ,newars1 the aboriginal inhabitants of ,nepaul1 worship the frog as a creature associated with the demi-god ,nagas in the production and control of rain and the water-supply1 on which the welfare of the crops depends4 ,a sacred character is attributed to the little animal1 and every care is taken not to molest or injure it4 ,the worship of the frog is performed on the seventh day of the month ,kartik 7,october71 usually at a p#bie pool which is known to be frequented by frogs1 although it is not essential to the efficacy of the rite that a frog should be actually seen at the time4 ,after carefully washing his face and hands1 the priest takes five brazen bowls and places in them five separate offerings1 namely1 rice1 flowers1 milk and vermilion1 ghee and incense1 and water4 ,lighting the pile of ghee and incense1 the priest says1 8,hail1 ,paremsvara ,bhmntha6 ,i pray you receive these offerings and send us timely rain1 and bless our crops60#ajae ,sidenote3 ,suggested explanation of connexion of frog with rain4 ,some of these customs and beliefs may be1 at least in part1 based on the frog's habit of storing up water in its body against seasons of drought2 when it is caught at such times1 it squirts the water out in a jet4#ajaf ,on seeing a frog emit a gush of water when all around was dry and parched1 savages might easily infer that the creature had caused the drought by swallowing all the water1 and that in order to restore its moisture to the thirsty ground they had only to make the frog disgorge its secret store of the precious liquid4 ,sidenote3 ,stopping rain by means of rabbits and serpents4 ,among some tribes of ,south ,africa1 when too much rain falls1 the wizard1 accompanied by a large crowd1 repairs to the house of a family where there has been no death for a very long time1 and there he burns the skin of a coney4 ,as it burns he shouts1 8,the rabbit is burning10 and the cry is taken up by the whole crowd1 who continue shouting till they are exhausted4#ajag ,this no doubt is supposed to stop the rain4 ,equally effective is a method adopted by gypsies in ,austria4 ,when the rain has continued to pour steadily for a long time1 to the great discomfort of these homeless vagrants1 the men of the band assemble at a river and divide themselves into two parties4 ,some of them cut branches with which to make a raft1 while the others collect hazel leaves and cover the raft with them4 ,a witch thereupon lays a dried serpent1 wrapt p#bif in white rags1 on the raft1 which is then carried by several men to the river4 ,women are not allowed to be present at this part of the ceremony4 ,while the procession moves towards the river1 the witch marches behind the raft singing a song1 of which the burden is a statement that gypsies do not like water1 and have no urgent need of serpents' milk1 coupled with the expression of a hope that the serpent may see his way to swallow the water1 that he may run to his mother and drink milk from her breasts1 and that the sun may shine out1 bringing back mirth and jollity to gypsy hearts4 ,transylvanian gypsies will sometimes expose the dried carcase of a serpent to the pouring rain1 8in order that the serpent may convince himself of the inclemency of the weather1 and so grant the people's wish40#ajah ,sidenote3 ,doing violence to the being who controls the weather4 ,this last custom is an example of an entirely different mode of procuring rain1 to which people sometimes have recourse in extreme cases1 when the drought is long and their temper short4 ,at such times they will drop the usual hocus-pocus of imitative magic altogether1 and being far too angry to waste their breath in prayer they seek by threats and curses or even downright physical force to extort the waters of heaven from the supernatural being who has1 so to say1 cut them off at the main4 ,thus1 in ,muzaffarnagar1 a town of the ,punjaub1 when the rains are excessive1 the people draw a figure of a certain ,muni or ,rishi ,agastya on a loin-cloth and put it out in the rain1 or they paint his figure on the outside of the house and let the rain wash it off4 ,this ,muni or ,rishi ,agastya is a great personage in the native folklore1 and enjoys the reputation of being able to stop the rain4 ,it is supposed that he will exercise his power as soon as he is thus made to feel in effigy the misery of wet weather4#ajai ,on the other hand1 when rain is wanted at ,chhatarpur1 a native state in ,bundelcund1 they paint two figures with their legs up and their heads down on a wall that faces east2 one of the figures represents ,indra1 the other ,megha ,raja1 the lord of rain4 ,they think that in this uncomfortable position these powerful beings will soon be glad to send p#big the much-needed showers4#ajbj ,in a ,japanese village1 when the guardian divinity had long been deaf to the peasants' prayers for rain1 they at last threw down his image and1 with curses loud and long1 hurled it head foremost into a stinking rice-field4 8,there10 they said1 8you may stay yourself for a while1 to see how you will feel after a few days' scorching in this broiling sun that is burning the life from our cracking fields40#ajba ,in the like circumstances the ,feloupes of ,senegambia cast down their fetishes and drag them about the fields1 cursing them till rain falls4#ajbb ,in ,okunomura1 a ,japanese village not far from ,tokio1 when rain is wanted1 an artificial dragon is made out of straw1 reeds1 bamboos1 and magnolia leaves4 ,preceded by a ,shinto priest1 attended by men carrying paper flags1 and followed by others beating a big drum1 the dragon is carried in procession from the ,buddhist temple and finally thrown into a waterfall4#ajbc ,when the spirits withhold rain or sunshine1 the ,comanches whip a slave2 if the gods prove obstinate1 the victim is almost flayed alive4#ajbd ,sidenote3 ,chinese modes of compelling the gods to give rain4 ,siamese modes of constraining the gods to give rain4 ,the ,chinese are adepts in the art of taking the kingdom of heaven by storm4 ,thus1 when rain is wanted they make a huge dragon of paper or wood to represent the rain-god1 and carry it about in procession2 but if no rain follows1 the mock-dragon is execrated and torn to pieces4#ajbe ,at other times they threaten and beat the god if he does not give rain2 sometimes they publicly depose him from the rank of deity4 ,on the other hand1 if the wished-for rain falls1 the god is promoted to a higher rank by an imperial decree4#ajbf ,it is said that in the reign of ,kia-,king1 fifth emperor of the p#bih ,manchu dynasty1 a long drought desolated several provinces of northern ,china4 ,processions were of no avail2 the rain-dragon hardened his heart and would not let a drop fall4 ,at last the emperor lost patience and condemned the recalcitrant deity to perpetual exile on the banks of the river ,illi in the province of ,torgot4 ,the decree was in process of execution2 the divine criminal1 with a touching resignation1 was already traversing the deserts of ,tartary to work out his sentence on the borders of ,turkestan1 when the judges of the ,high ,court of ,peking1 moved with compassion1 flung themselves at the feet of the emperor and implored his pardon for the poor devil4 ,the emperor consented to revoke his doom1 and a messenger set off at full gallop to bear the tidings to the executors of the imperial justice4 ,the dragon was reinstated in his office on condition of performing his duties a little better in future4#ajbg ,about the year #agaj the island of ,tsong-ming1 which belongs to the province of ,nanking1 was afflicted with a drought4 ,the viceroy of the province1 after the usual attempts to soften the heart of the local deity by burning incense-sticks had been made in vain1 sent word to the idol that if rain did not fall by such and such a day1 he would have him turned out of the city and his temple razed to the ground4 ,the threat had no effect on the obdurate divinity2 the day of grace came and went1 and yet no rain fell4 ,then the indignant viceroy forbade the people to make any more offerings at the shrine of this unfeeling deity1 and commanded that the temple should be shut up and seals placed on the doors4 ,this soon produced the desired effect4 ,cut off from his base of supplies1 the idol had no choice but to surrender at discretion4 ,rain fell in a few days1 and thus the god was restored to the affections of the faithful4#ajbh ,in some parts of ,china the mandarins procure rain or fine weather by shutting the southern or the northern gates of the city4 ,for the south wind brings drought and the north wind brings showers4 ,hence by closing the southern and opening the northern gates you clearly exclude drought and admit rain2 whereas contrariwise by shutting the northern and opening the p#bii southern gates you bar out the clouds and the wet and let in sunshine and genial warmth4#ajbi ,in ,april #ahhh the mandarins of ,canton prayed to the god ,lung-wong to stop the incessant downpour of rain2 and when he turned a deaf ear to their petitions they put him in a lock-up for five days4 ,this had a salutary effect4 ,the rain ceased and the god was restored to liberty4 ,some years before1 in time of drought1 the same deity had been chained and exposed to the sun for days in the courtyard of his temple in order that he might feel for himself the urgent need of rain4#ajcj ,so when the ,siamese need rain1 they set out their idols in the blazing sun2 but if they want dry weather1 they unroof the temples and let the rain pour down on the idols4 ,they think that the inconvenience to which the gods are thus subjected will induce them to grant the wishes of their worshippers4#ajca ,when the rice-crop is endangered by long drought1 the governor of ,battambang1 a province of ,siam1 goes in great state to a certain pagoda and prays to ,buddha for rain4 ,then1 accompanied by his suite and followed by an enormous crowd1 he adjourns to a plain behind the pagoda4 ,here a dummy figure has been made up1 dressed in bright colours1 and placed in the middle of the plain4 ,a wild music begins to play2 maddened by the din of drums and cymbals and crackers1 and goaded on by their drivers1 the elephants charge down on the dummy and trample it to pieces4 ,after this1 ,buddha will soon give rain4#ajcb ,sidenote3 ,compelling the saints to give rain in ,sicily4 ,the reader may smile at the meteorology of the ,far ,east2 but precisely similar modes of procuring rain have been resorted to in ,christian ,europe within our own lifetime4 ,by the end of ,april #ahic there was great distress in ,sicily for lack of water4 ,the drought had lasted six months4 ,every day the sun rose and set in a sky of cloudless blue4 ,the gardens of the ,conca d',oro1 which surround ,palermo with a magnificent belt of verdure1 were p#cjj withering4 ,food was becoming scarce4 ,the people were in great alarm4 ,all the most approved methods of procuring rain had been tried without effect4 ,processions had traversed the streets and the fields4 ,men1 women1 and children1 telling their beads1 had lain whole nights before the holy images4 ,consecrated candles had burned day and night in the churches4 ,palm branches1 blessed on ,palm ,sunday1 had been hung on the trees4 ,at ,solaparuta1 in accordance with a very old custom1 the dust swept from the churches on ,palm ,sunday had been spread on the fields4 ,in ordinary years these holy sweepings preserve the crops2 but that year1 if you will believe me1 they had no effect whatever4 ,at ,nicosia the inhabitants1 bare-headed and bare-foot1 carried the crucifixes through all the wards of the town and scourged each other with iron whips4 ,it was all in vain4 ,even the great ,st4 ,francis of ,paola himself1 who annually performs the miracle of rain and is carried every spring through the market-gardens1 either could not or would not help4 ,masses1 vespers1 concerts1 illuminations1 fire-works--nothing could move him4 ,at last the peasants began to lose patience4 ,most of the saints were banished4 ,at ,palermo they dumped ,st4 ,joseph in a garden to see the state of things for himself1 and they swore to leave him there in the sun till rain fell4 ,other saints were turned1 like naughty children1 with their faces to the wall4 ,others again1 stripped of their beautiful robes1 were exiled far from their parishes1 threatened1 grossly insulted1 ducked in horse-ponds4 ,at ,caltanisetta the golden wings of ,st4 ,michael the ,archangel were torn from his shoulders and replaced with wings of pasteboard2 his purple mantle was taken away and a clout wrapt about him instead4 ,at ,licata the patron saint1 ,st4 ,angelo1 fared even worse1 for he was left without any garments at all2 he was reviled1 he was put in irons1 he was threatened with drowning or hanging4 8,rain or the rope60 roared the angry people at him1 as they shook their fists in his face4#ajcc p#cja ,sidenote3 ,disturbing the rain-god in his haunts4 ,another way of constraining the rain-god is to disturb him in his haunts4 ,this seems to be the reason why rain is supposed to follow the troubling of a sacred spring4 ,the ,dards believe that if a cow-skin or anything impure is placed in certain springs1 storms will follow4#ajcd ,in the mountains of ,farghana there was a place where rain began to fall as soon as anything dirty was thrown into a certain famous well4#ajce ,again1 in ,tabaristan there was said to be a cave in the mountain of ,tak which had only to be defiled by filth or milk for the rain to begin to fall1 and to continue falling till the cave was cleansed4#ajcf ,gervasius mentions a spring1 into which if a stone or a stick were thrown1 rain would at once issue from it and drench the thrower4#ajcg ,there was a fountain in ,munster such that if it were touched or even looked at by a human being1 it would at once flood the whole province with rain4#ajch ,in ,normandy a wizard will sometimes repair to a spring1 sprinkle flour on it1 and strike the water with a hazel rod1 while he chants his spell4 ,a mist then rises from the spring and condenses in the shape of heavy clouds1 which discharge volleys of hail on the orchards and corn-fields4#ajci ,when rain was long of coming in the ,canary ,islands1 the priestesses used to beat the sea with rods to punish the water-spirit for his niggardliness4#ajdj ,among the natural curiosities of ,annam are the caves of ,chua-hang p#cjb or ,troc4 ,you may sail into them in a boat underground for a distance of half a mile1 and a little way further in you come to the remains of an ancient altar among magnificent stalactite columns4 ,the ,annamites worship the spirit of the cave and offer sacrifices at its mouth in time of drought4 ,from all the villages in the neighbourhood come boats1 the boatmen singing1 8,let it rain6 let it rain60 in time to the measured dip of their oars in the water4 ,arrived at the mouth of the cave1 they offer rice and wine to the spirit1 prostrating themselves four times before him4 ,then the master of the ceremonies recites a prayer1 ties a written copy of it to the neck of a dog1 and flings the animal into the stream which flows from the grotto4 ,this is done in order to provoke the spirit of the cave to anger by defiling his pure water2 for he will then send abundant rains to sweep far away the carcase of the dead dog which pollutes the sacred grotto4#ajda ,sidenote3 ,putting compulsion on the rain-god4 ,exciting the pity of the beings who control the rain4 ,two hundred miles to the east of the land of the ,huichol ,indians in ,mexico there is a sacred spring1 and away to the west of their country stretches the ,pacific ,ocean4 ,to ensure the fall of rain these ,indians carry water from the spring to the sea1 and an equal quantity of sea-water from the sea to the spring4 ,the two waters thus transferred will1 they think1 feel strange in their new surroundings and will seek to return to their old homes4 ,hence they will pass in the shape of clouds across the ,huichol country and meeting there will descend as rain4#ajdb ,sometimes an appeal is made to the pity of the gods4 ,when their corn is being burnt up by the sun1 the ,zulus look out for a 8heaven bird10 kill it1 and throw it into a pool4 ,then the heaven melts with tenderness for the death of the bird2 8it wails for it by raining1 wailing a funeral wail40#ajdc ,in ,zululand women sometimes bury their children up to the neck in the ground1 and then retiring to a distance keep up a dismal howl for a long time4 ,the sky is supposed to melt with pity at the sight4 ,then the women dig the children out and feel sure p#cjc that rain will soon follow4 ,they say that they call to 8the lord above0 and ask him to send rain4 ,if it comes they declare that 8,usondo rains40#ajdd ,in times of drought the ,guanches of ,teneriffe led their sheep to sacred ground1 and there they separated the lambs from their dams1 that their plaintive bleating might touch the heart of the god4#ajde ,in ,kumaon a way of stopping rain is to pour hot oil in the left ear of a dog4 ,the animal howls with pain1 his howls are heard by ,indra1 and out of pity for the beast's sufferings the god stops the rain4#ajdf ,sometimes the ,toradjas of ,central ,celebes attempt to procure rain as follows4 ,they place the stalks of certain plants in water1 saying1 8,go and ask for rain1 and so long as no rain falls ,i will not plant you again1 but there shall you die40 ,also they string some fresh-water snails on a cord1 and hang the cord on a tree1 and say to the snails1 8,go and ask for rain1 and so long as no rain comes1 ,i will not take you back to the water40 ,then the snails go and weep and the gods take pity and send rain4#ajdg ,however1 the foregoing ceremonies are religious rather than magical1 since they involve an appeal to the compassion of higher powers4 ,a peculiar mode of making rain was adopted by some of the heathen ,arabs4 ,they tied two sorts of bushes to the tails and hind legs of their cattle1 and1 setting fire to the bushes1 drove the cattle to the top of a mountain1 praying for rain4#ajdh ,this may be1 as ,wellhausen suggests1 an imitation of lightning on the horizon2#ajdi but it may also be a way of threatening the sky1 as some ,west ,african rain-makers put a pot of inflammable materials on the fire and blow up the flames1 threatening that if heaven does not soon give rain they will send up a blaze which will set the sky on fire4#ajej ,in time of drought the priests of the ,muyscas in ,new ,granada ascended a mountain and there burned billets p#cjd of wood smeared with resin4 ,the ashes they scattered in the air1 thinking thus to condense the clouds and bring rain4#ajea ,sidenote3 ,making rain by means of stones4 ,bezoar stones as instruments of rain4 ,stones are often supposed to possess the property of bringing on rain1 provided they be dipped in water or sprinkled with it1 or treated in some other appropriate manner4 ,in a ,samoan village a certain stone was carefully housed as the representative of the rain-making god1 and in time of drought his priests carried the stone in procession and dipped it in a stream4#ajeb ,among the ,ta-ta-thi tribe of ,new ,south ,wales1 the rain-maker breaks off a piece of quartz-crystal and spits it towards the sky2 the rest of the crystal he wraps in emu feathers1 soaks both crystal and feathers in water1 and carefully hides them4#ajec ,in the ,keramin tribe of ,new ,south ,wales the wizard retires to the bed of a creek1 drops water on a round flat stone1 then covers up and conceals it4#ajed ,among some tribes of north-western ,australia the rain-maker repairs to a piece of ground which is set apart for the purpose of rain-making4 ,there he builds a heap of stones or sand1 places on the top of it his magic stone1 and walks or dances round the pile chanting his incantations for hours1 till sheer exhaustion obliges him to desist1 when his place is taken by his assistant4 ,water is sprinkled on the stone and huge fires are kindled4 ,no layman may approach the sacred spot while the mystic ceremony is being performed4#ajee ,when the ,sulka of ,new ,britain wish to procure rain they blacken stones with the ashes of certain fruits and set them out1 along with certain other plants and buds1 in the sun4 ,then a handful of twigs is dipped in water and weighted with stones1 while a spell is chanted4 ,after that rain should follow4#ajef ,in ,manipur1 on a lofty hill to the east of the capital1 there is a stone which the popular imagination likens to an umbrella4 p#cje ,when rain is wanted1 the rajah fetches water from a spring below and sprinkles it on the stone4#ajeg ,at ,sagami in ,japan there is a stone which draws down rain whenever water is poured on it4#ajeh ,when the ,wakondyo1 a tribe of ,central ,africa1 desire rain1 they send to the ,wawamba1 who dwell at the foot of snowy mountains1 and are the happy possessors of a 8rain-stone40 ,in consideration of a proper payment1 the ,wawamba wash the precious stone1 anoint it with oil1 and put it in a pot full of water4 ,after that the rain cannot fail to come4#ajei ,in ,behar people think to put an end to drought by keeping a holy stone named ,nryan-chakra in a vessel of water4#ajfj ,the ,turks of ,armenia make rain by throwing pebbles into the water4 ,at ,egin the pebbles are hung in two bags in the ,euphrates2 there should be seventy thousand and one of them4#ajfa ,at ,myndus in ,asia ,minor the number of the stones used for this purpose is seventy-seven thousand1 and each of them should be licked before it is cast into the sea4#ajfb ,in some parts of ,mongolia1 when the people desire rain1 they fasten a bezoar stone to a willow twig1 and place it in pure water1 uttering incantations or prayers at the same time4#ajfc ,at ,yakutsk all classes used firmly to believe they could make rain by means of one of these bezoar stones1 provided it had really been found in the stomach of an animal1 and the fiercer the beast the more powerful the charm4 ,the rain-maker had to dip the stone in spring water just as the sun rose1 and then holding it between the thumb and fore-finger of the right hand to present it to the luminary1 after which he made three turns contrary to the direction of the sun4 ,the virtue of a bezoar stone lasted only nine days4#ajfd ,conversely1 when ,dr4 ,radloff's ,mongolian guide wished to stop the rain1 he tied a rock-crystal by a short string to a stick1 held the stone over the fire1 and then swung the stick p#cjf about in all directions1 while he chanted an incantation4#ajfe ,water is scarce with the fierce ,apaches1 who roam the arid wastes of ,arizona and ,new ,mexico2 for springs are few and far between in these torrid wildernesses1 where the intense heat would be unendurable were it not for the great dryness of the air4 ,the stony beds of the streams are waterless in the plains2 but if you ascend for some miles the profound caons that worm their way into the heart of the wild and rugged mountains1 you come in time to a current trickling over the sand1 and a mile or two more will bring you to a stream of a tolerable size flowing over boulders and screened from the fierce sun by walls of rock that tower on either hand a thousand feet into the air1 their parched sides matted with the fantastic forms of the prickly cactus1 and their summits crested far overhead with pine woods1 like a black fringe against the burning blue of the sky4 ,in such a land we need not wonder that the thirsty ,indians seek to procure rain by magic4 ,they take water from a certain spring and throw it on a particular point high up on a rock2 the welcome clouds then soon gather1 and rain begins to fall4#ajff ,in the district of ,varanda1 in ,armenia1 there is a rock with a hole in it near a sacred place4 ,women light candles on the rock and pour water into the hole in order to bring on rain4 ,and in the same district there is another rock on which water is poured and milk boiled as an offering in time of drought4#ajfg ,sidenote3 ,making rain by means of stones in ,europe4 ,dipping images of saints in water as a rain-charm4 ,but customs of this sort are not confined to the wilds of ,africa and ,asia or the torrid deserts of ,australia and the ,new ,world4 ,they have been practised in the cool air and under the grey skies of ,europe4 ,there is a fountain called ,barenton1 of romantic fame1 in those 8wild woods of ,broceliande10 where1 if legend be true1 the wizard ,merlin still sleeps his magic slumber in the hawthorn shade4 ,thither the ,breton peasants used to resort when they p#cjg needed rain4 ,they caught some of the water in a tankard and threw it on a slab near the spring4#ajfh ,on ,snowdon there is a lonely tarn called ,dulyn1 or the ,black ,lake1 lying 8in a dismal dingle surrounded by high and dangerous rocks40 ,a row of stepping-stones runs out into the lake1 and if any one steps on the stones and throws water so as to wet the farthest stone1 which is called the ,red ,altar1 8it is but a chance that you do not get rain before night1 even when it is hot weather40#ajfi ,in these cases it appears probable that1 as in ,samoa1 the stone is regarded as more or less divine4 ,this appears from the custom sometimes observed of dipping the cross in the ,fountain of ,barenton to procure rain1 for this is plainly a ,christian substitute for the old pagan way of throwing water on the stone4#ajgj ,at various places in ,france it is1 or used till lately to be1 the practice to dip the image of a saint in water as a means of procuring rain4 ,thus1 beside the old priory of ,commagny1 a mile or two to the south-west of ,moulins-,engilbert1 there is a spring of ,st4 ,gervais1 whither the inhabitants go in procession to obtain rain or fine weather according to the needs of the crops4 ,in times of great drought they throw into the basin of the fountain an ancient stone image of the saint that stands in a sort of niche from which the fountain flows4#ajga ,at ,collobrires and ,carpentras1 both in ,provence1 a similar practice was observed with the images of ,st4 ,pons and ,st4 ,gens respectively4#ajgb ,in several villages of ,navarre prayers for rain used to be offered to ,st4 ,peter1 and by way of enforcing them the villagers carried the image of the saint in procession to the river1 where they thrice invited him to reconsider his resolution and to grant their prayers2 then1 if he was still obstinate1 they plunged him in the water1 despite the remonstrances of the clergy1 who p#cjh pleaded with as much truth as piety that a simple caution or admonition administered to the image would produce an equally good effect4 ,after this the rain was sure to fall within twenty-four hours4#ajgc ,catholic countries do not enjoy a monopoly of making rain by ducking holy images in water4 ,in ,mingrelia1 when the crops are suffering from want of rain1 they take a particularly holy image and dip it in water every day till a shower falls2#ajgd and in the ,far ,east the ,shans drench the images of ,buddha with water when the rice is perishing of drought4#ajge ,in all such cases the practice is probably at bottom a sympathetic charm1 however it may be disguised under the appearance of a punishment or a threat4 ,sidenote3 ,various rain-charms by means of stones4 ,the application of water to a miraculous stone is not the only way of securing its good offices in the making of rain4 ,in the island of ,uist1 one of the ,outer ,hebrides1 there is a stone cross opposite to ,st4 ,mary's church1 which the natives used to call the ,water-cross4 ,when they needed rain1 they set the cross up2 and when enough rain had fallen1 they laid it flat on the ground4#ajgf ,in ,aurora1 one of the ,new ,hebrides islands1 the rain-maker puts a tuft of leaves of a certain plant in the hollow of a stone2 over it he lays some branches of a pepper-tree pounded and crushed1 and to these he adds a stone which is believed to possess the property of drawing down showers from the sky4 ,all this he accompanies with incantations1 and finally covers the whole mass up4 ,in time it ferments1 and steam1 charged with magical virtue1 goes up and makes clouds and rain4 ,the wizard must be careful1 however1 not to pound the pepper too hard1 as otherwise the wind might blow too strong4#ajgg ,sometimes the stone derives its magical virtue from its likeness to a real or imaginary animal4 ,thus1 at ,kota ,gadang in ,sumatra1 there is a stone which1 with the help of a powerful imagination1 may perhaps be conceived to bear a faint and distant resemblance to a cat4 p#cji ,naturally1 therefore1 it possesses the property of eliciting showers from the sky1 since in ,sumatra1 as we have seen1 a real black cat plays a part in ceremonies for the production of rain4 ,hence the stone is sometimes smeared with the blood of fowls1 rubbed1 and incensed1 while a charm is uttered over it4#ajgh ,at ,eneti1 in ,washington ,state1 there is an irregular basaltic rock on which a face1 said to be that of the thunder-bird1 has been hammered4 ,the ,indians of the neighbourhood long believed that to shake the rock would cause rain by exciting the wrath of the thunder-bird4#ajgi ,sidenote3 ,rain-charms in classical antiquity4 ,like other peoples1 the ,greeks and ,romans sought to obtain rain by magic1 when prayers and processions#ajhj had proved ineffectual4 ,for example1 in ,arcadia1 when the corn and trees were parched with drought1 the priest of ,zeus dipped an oak branch into a certain spring on ,mount ,lycaeus4 ,thus troubled1 the water sent up a misty cloud1 from which rain soon fell upon the land4#ajha ,a similar mode of making rain is still practised1 as we have seen1 in ,halmahera near ,new ,guinea4#ajhb ,the people of ,crannon in ,thessaly had a bronze chariot which they kept in a temple4 ,when they desired a shower they shook the chariot and the shower fell4#ajhc ,probably the rattling of the chariot was meant to imitate thunder2 we have already seen that mock thunder and lightning form part of a rain-charm in ,russia and p#caj ,japan4#ajhd ,the legendary ,salmoneus1 ,king of ,elis1 made mock thunder by dragging bronze kettles behind his chariot1 or by driving over a bronze bridge1 while he hurled blazing torches in imitation of lightning4 ,it was his impious wish to mimic the thundering car of ,zeus as it rolled across the vault of heaven4 ,indeed he declared that he was actually ,zeus1 and caused sacrifices to be offered to himself as such4#ajhe ,near a temple of ,mars1 outside the walls of ,rome1 there was kept a certain stone known as the lapis manalis4 ,in time of drought the stone was dragged into ,rome1 and this was supposed to bring down rain immediately4#ajhf ,there were ,etruscan wizards who made rain or discovered springs of water1 it is not certain which4 ,they were thought to bring the rain or the water out of their bellies4#ajhg ,the legendary ,telchines in ,rhodes are described as magicians who could change their shape and bring clouds1 rain1 and snow4#ajhh ,the ,athenians sacrificed boiled1 not roast meat to the ,seasons1 begging them to avert drought and dry heat and to send due warmth and timely rain4#ajhi ,this is an interesting example of the admixture of religion with sorcery1 of sacrifice with magic4 ,the ,athenians dimly conceived that in some way the water in the pot would be transmitted through the boiled meat to the deities1 and then sent down again by them in the form of rain4#ajij ,in a similar spirit p#caa the prudent ,greeks made it a rule always to pour honey1 but never wine1 on the altars of the sun-god1 pointing out1 with great show of reason1 how expedient it was that a god on whom so much depended should keep strictly sober4#ajia #c4 ,the ,magical ,control of the ,sun ,sidenote3 ,making the sun to shine4 ,magical control of the sun4 ,attempts to help the sun at an eclipse4 ,various charms to cause the sun to shine4 ,the rule of total abstinence which ,greek prudence and piety imposed on the sun-god introduces us to a second class of natural phenomena which primitive man commonly supposes to be in some degree under his control and dependent on his exertions4 ,as the magician thinks he can make rain1 so he fancies he can cause the sun to shine1 and can hasten or stay its going down4 ,at an eclipse the ,ojebways used to imagine that the sun was being extinguished4 ,so they shot fire-tipped arrows in the air1 hoping thus to rekindle his expiring light4#ajib ,the ,sencis of eastern ,peru also shot burning arrows at the sun during an eclipse1 but apparently they did this not so much to relight his lamp as to drive away a savage beast with which they supposed him to be struggling4#ajic ,conversely during an eclipse of the moon some ,indian tribes of the ,orinoco used to bury lighted brands in the ground2 because1 said they1 if the moon were to be extinguished1 all fire on earth would be extinguished p#cab with her1 except such as was hidden from her sight4#ajid ,during an eclipse of the sun the ,kamtchatkans were wont to bring out fire from their huts and pray the great luminary to shine as before4#ajie ,but the prayer addressed to the sun shews that this ceremony was religious rather than magical4 ,purely magical1 on the other hand1 was the ceremony observed on similar occasions by the ,chilcotin ,indians of north-western ,america4 ,men and women tucked up their robes1 as they do in travelling1 and then leaning on staves1 as if they were heavy laden1 they continued to walk in a circle till the eclipse was over4#ajif ,apparently they thought thus to support the failing steps of the sun as he trod his weary round in the sky4 ,similarly in ancient ,egypt the king1 as the representative of the sun1 walked solemnly round the walls of a temple in order to ensure that the sun should perform his daily journey round the sky without the interruption of an eclipse or other mishap4#ajig ,and after the autumnal equinox the ancient ,egyptians held a festival called 8the nativity of the sun's walking-stick10 because1 as the luminary declined daily in the sky1 and his light and heat diminished1 he was supposed to need a staff on which to lean4#ajih ,in ,new ,caledonia when a wizard desires to make sunshine1 he takes some plants and corals to the burial-ground1 and fashions them into a bundle1 adding two locks of hair cut from a living child of his family1 also two teeth or an entire jawbone from the skeleton of an ancestor4 ,he then climbs a mountain whose top catches the first rays of the morning sun4 ,here he deposits three sorts of plants on a flat stone1 places a branch of dry coral beside them1 and hangs the bundle of charms over the stone4 ,next morning he returns to the spot and sets fire to the bundle at the moment when p#cac the sun rises from the sea4 ,as the smoke curls up1 he rubs the stone with the dry coral1 invokes his ancestors and says3 8,sun6 ,i do this that you may be burning hot1 and eat up all the clouds in the sky40 ,the same ceremony is repeated at sunset4#ajii ,the ,new ,caledonians also make a drought by means of a disc-shaped stone with a hole in it4 ,at the moment when the sun rises1 the wizard holds the stone in his hand and passes a burning brand repeatedly into the hole1 while he says3 8,i kindle the sun1 in order that he may eat up the clouds and dry up our land1 so that it may produce nothing40#aajj ,when the sun rises behind clouds--a rare event in the bright sky of southern ,africa--the ,sun clan of the ,bechuanas say that he is grieving their heart4 ,all work stands still1 and all the food of the previous day is given to matrons or old women4 ,they may eat it and may share it with the children they are nursing1 but no one else may taste it4 ,the people go down to the river and wash themselves all over4 ,each man throws into the river a stone taken from his domestic hearth1 and replaces it with one picked up in the bed of the river4 ,on their return to the village the chief kindles a fire in his hut1 and all his subjects come and get a light from it4 ,a general dance follows4#aaja ,in these cases it seems that the lighting of the flame on earth is supposed to rekindle the solar fire4 ,such a belief comes naturally to people who1 like the ,sun clan of the ,bechuanas1 deem themselves the veritable kinsmen of the sun4 ,when the sun is obscured by clouds1 the ,lengua ,indians of the ,gran ,chaco hold burning sticks towards him to encourage the luminary1#aajb or rather perhaps to p#cad rekindle his seemingly expiring light4 ,the ,banks ,islanders make sunshine by means of a mock sun4 ,they take a very round stone1 called a vat loa or sunstone1 wind red braid about it1 and stick it with owls' feathers to represent rays1 singing the proper spell in a low voice4 ,then they hang it on some high tree1 such as a banyan or a casuarina1 in a sacred place4 ,or the stone is laid on the ground with white rods radiating from it to imitate sunbeams4#aajc ,sometimes the mode of making sunshine is the converse of that of making rain4 ,thus we have seen that a white or red victim is sacrificed for sunshine1 while a black one is sacrificed for rain4#aajd ,some of the ,new ,caledonians drench a skeleton to make rain1 but burn it to make sunshine4#aaje ,sidenote3 ,sun-charms among the ,american ,indians4 ,human sacrifices offered to the sun by the ,mexicans4 ,greek sacrifices of horses to the sun4 ,when the mists lay thick on the ,sierras of ,peru1 the ,indian women used to rattle the silver and copper ornaments which they wore on their breasts1 and they blew against the fog1 hoping thus to disperse it and make the sun shine through4 ,another way of producing the same effect was to burn salt or scatter ashes in the air4#aajf ,the ,guarayo ,indians also threw ashes in the air for the sake of clearing up the clouded evening sky4#aajg ,in ,car ,nicobar1 when it has rained for several days without stopping1 the natives roll long bamboos in leaves of various kinds and set them up in the middle of the village4 ,they call these bamboos 8rods inviting the sun to shine40#aajh ,the offering made by the ,brahman in the morning is supposed to produce the sun1 and we are told that 8assuredly it would not rise1 were he not to make that offering40#aaji ,the ancient ,mexicans conceived the sun as the source of all vital force2 hence they named him ,ipalnemohuani1 8,he by whom men live40 ,but if he bestowed life on the world1 he needed also to receive p#cae life from it4 ,and as the heart is the seat and symbol of life1 bleeding hearts of men and animals were presented to the sun to maintain him in vigour and enable him to run his course across the sky4 ,thus the ,mexican sacrifices to the sun were magical rather than religious1 being designed1 not so much to please and propitiate him1 as physically to renew his energies of heat1 light1 and motion4 ,the constant demand for human victims to feed the solar fire was met by waging war every year on the neighbouring tribes and bringing back troops of captives to be sacrificed on the altar4 ,thus the ceaseless wars of the ,mexicans and their cruel system of human sacrifices1 the most monstrous on record1 sprang in great measure from a mistaken theory of the solar system4 ,no more striking illustration could be given of the disastrous consequences that may flow in practice from a purely speculative error4#aaaj ,the ancient ,greeks believed that the sun drove in a chariot across the sky2 hence the ,rhodians1 who worshipped the sun as their chief deity1 annually dedicated a chariot and four horses to him1 and flung them into the sea for his use4 ,doubtless they thought that after a year's work his old horses and chariot would be worn out4#aaaa ,from a like motive1 probably1 the idolatrous kings of ,judah dedicated chariots and horses to the sun1#aaab and the ,spartans1#aaac ,persians1#aaad and ,massagetae#aaae sacrificed horses to him4 ,the ,spartans performed the sacrifice on the p#caf top of ,mount ,taygetus1 the beautiful range behind which they saw the great luminary set every night4 ,it was as natural for the inhabitants of the valley of ,sparta to do this as it was for the islanders of ,rhodes to throw the chariot and horses into the sea1 into which the sun seemed to them to sink at evening4 ,for thus1 whether on the mountain or in the sea1 the fresh horses stood ready for the weary god where they would be most welcome1 at the end of his day's journey4 ,sidenote3 ,staying the sun by means of a net or string4 ,staying the sun by putting a stone or a clod in the fork of a tree4 ,as some people think they can light up the sun or speed him on his way1 so others fancy they can retard or stop him4 ,in a pass of the ,peruvian ,andes stand two ruined towers on opposite hills4 ,iron hooks are clamped into their walls for the purpose of stretching a net from one tower to the other4 ,the net is intended to catch the sun4#aaaf ,on a small hill in ,fiji grew a patch of reeds1 and travellers who feared to be belated used to tie the tops of a handful of reeds together to prevent the sun from going down4#aaag ,as to this my late friend the ,rev4 ,lorimer ,fison wrote to me3 8,i have often seen the reeds tied together to keep the sun from going down4 ,the place is on a hill in ,lakomba1 one of the eastern islands of the ,fijian group4 ,it is on the side--not on the top--of the hill4 ,the reeds grow on the right side of the path4 ,i asked an old man the meaning of the practice1 and he said1 #8,we used to think the sun would see us1 and know we wanted him not to go down till we got past on our way home again4'0#aaah ,but perhaps the original intention was to entangle the sun in the reeds1 just as the ,peruvians try to catch him in the net4 ,stories of men who have caught the sun in a noose are widely spread4#aaai ,when the sun is going southward in the autumn1 and sinking lower and lower in the ,arctic sky1 the ,esquimaux of ,iglulik play the game of cat's cradle in order to catch him in the meshes of the string and so prevent his p#cag disappearance4 ,on the contrary1 when the sun is moving northward in the spring1 they play the game of cup-and-ball to hasten his return4#aabj ,means like those which the ,esquimaux take to stop the departing sun are adopted by the ,ewe negroes of the ,slave ,coast to catch a runaway slave4 ,they take two sticks1 unite them by a string1 and then wind the string round one of them1 while at the same time they pronounce the name of the fugitive4 ,when the string is quite wound about the stick1 the runaway will be bound fast and unable to stir4#aaba ,in ,new ,guinea1 when a ,motu man is hunting or travelling late in the afternoon and fears to be overtaken by darkness1 he will sometimes take a piece of twine1 loop it1 and look through the loop at the sun4 ,then he pulls the loop into a knot and says1 8,wait until we get home1 and we will give you the fat of a pig40 ,after that he passes the string to the man behind him1 and then it is thrown away4 ,in a similar case a ,motumotu man of ,new ,guinea says1 8,sun1 do not be in a hurry2 just wait until ,i get to the end40 ,and the sun waits4 ,the ,motumotu do not like to eat in the dark2 so if the food is not yet ready1 and the sun is sinking1 they say1 8,sun1 stop2 my food is not ready1 and ,i want to eat by you40#aabb ,here the looking at the sinking sun through a loop and then drawing the loop into a knot appears to be a purely magical ceremony designed to catch the sun in the mesh2 but the request that the luminary would kindly stand still till home is reached or the dinner cooked1 coupled with the offer of a slice of fat bacon as an inducement to him to comply with the request1 is thoroughly religious4 ,jerome of ,prague1 travelling among the heathen ,lithuanians early in the fifteenth century1 found a tribe who worshipped the sun and venerated a large iron hammer4 ,the priests told him that once the sun had been invisible for several months1 because a powerful king had shut it up in a strong tower2 but the signs of the zodiac p#cah had broken open the tower with this very hammer and released the sun4 ,therefore they adored the hammer4#aabc ,when an ,australian blackfellow wishes to stay the sun from going down till he gets home1 he puts a sod in the fork of a tree1 exactly facing the setting sun4#aabd ,for the same purpose an ,indian of ,yucatan1 journeying westward1 places a stone in a tree or pulls out some of his eyelashes and blows them towards the sun4#aabe ,when the ,golos1 a tribe of the ,bahr-el-,ghazal1 are on the march1 they will sometimes take a stone or a small ant-heap1 about the size of a man's head1 and place it in the fork of a tree in order to retard the sunset4#aabf ,south ,african natives1 in travelling1 will put a stone in a fork of a tree or place some grass on the path with a stone over it1 believing that this will cause their friends to keep the meal waiting till their arrival4#aabg ,in this1 as in previous examples1 the purpose apparently is to retard the sun4 ,but why should the act of putting a stone or a sod in a tree be supposed to effect this8 ,a partial explanation is suggested by another ,australian custom4 ,in their journeys the natives are accustomed to place stones in trees at different heights from the ground in order to indicate the height of the sun in the sky at the moment when they passed the particular tree4 ,those who follow are thus made aware of the time of day when their friends in advance passed the spot4#aabh ,possibly the natives1 thus accustomed to mark the sun's progress1 may have slipped into the confusion of imagining that to mark the sun's progress was to arrest it at the point marked4 ,on the other hand1 to make it go p#cai down faster1 the ,australians throw sand into the air and blow with their mouths towards the sun1#aabi perhaps to waft the lingering orb westward and bury it under the sands into which it appears to sink at night4 ,sidenote3 ,accelerating the moon4 ,as some people imagine they can hasten the sun1 so others fancy they can jog the tardy moon4 ,the natives of ,german ,new ,guinea reckon months by the moon1 and some of them have been known to throw stones and spears at the moon1 in order to accelerate its progress and so to hasten the return of their friends1 who were away from home for twelve months working on a tobacco plantation4#aacj ,the ,malays think that a bright glow at sunset may throw a weak person into a fever4 ,hence they attempt to extinguish the glow by spitting out water and throwing ashes at it4#aaca ,the ,shuswap ,indians of ,british ,columbia believe that they can bring on cold weather by burning the wood of a tree that has been struck by lightning4 ,the belief may be based on the observation that in their country cold follows a thunder-storm4 ,hence in spring1 when these ,indians are travelling over the snow on high ground1 they burn splinters of such wood in the fire in order that the crust of the snow may not melt4#aacb #d4 ,the ,magical ,control of the ,wind ,sidenote3 ,making the wind to blow or be still4 ,once more1 the savage thinks he can make the wind to blow or to be still4 ,when the day is hot and a ,yakut has a long way to go1 he takes a stone which he has chanced to find in an animal or fish1 winds a horse-hair several times round it1 and ties it to a stick4 ,he then waves the stick about1 uttering a spell4 ,soon a cool breeze begins to blow4#aacc ,in order to procure a cool wind for nine days the stone should first be dipped in the blood of a bird or beast and p#cbj then presented to the sun1 while the sorcerer makes three turns contrary to the course of the luminary4#aacd ,the ,wind clan of the ,omahas flap their blankets to start a breeze which will drive away the mosquitoes4#aace ,when a ,haida ,indian wishes to obtain a fair wind1 he fasts1 shoots a raven1 singes it in the fire1 and then going to the edge of the sea sweeps it over the surface of the water four times in the direction in which he wishes the wind to blow4 ,he then throws the raven behind him1 but afterwards picks it up and sets it in a sitting posture at the foot of a spruce-tree1 facing towards the required wind4 ,propping its beak open with a stick1 he requests a fair wind for a certain number of days2 then going away he lies covered up in his mantle till another ,indian asks him for how many days he has desired the wind1 which question he answers4#aacf ,when a sorcerer in ,new ,britain wishes to make a wind blow in a certain direction1 he throws burnt lime in the air1 chanting a song all the time4 ,then he waves sprigs of ginger and other plants about1 throws them up and catches them4 ,next he makes a small fire with these sprigs on the spot where the lime has fallen thickest1 and walks round the fire chanting4 ,lastly1 he takes the ashes and throws them on the water4#aacg ,if a ,hottentot desires the wind to drop1 he takes one of his fattest skins and hangs it on the end of a pole1 in the belief that by blowing the skin down the wind will lose all its force and must itself fall4#aach ,fuegian wizards throw shells against the wind to make it drop4#aaci ,on the other hand1 when a ,persian peasant desires a strong wind to winnow his corn1 he rubs a kind of bastard saffron and throws it up into the air2 after that the breeze soon begins to blow4#aadj ,some of the ,indians of ,canada believed that the winds were caused by a fish like a lizard4 ,when one of p#cba these fish had been caught1 the ,indians advised the ,jesuit missionaries to put it back into the river as fast as possible in order to calm the wind1 which was contrary4#aada ,if a ,cherokee wizard desires to turn aside an approaching storm1 he faces it and recites a spell with outstretched hand4 ,then he gently blows towards the quarter to which he wishes it to go1 waving his hand in the same direction as if he were pushing away the storm4#aadb ,the ,ottawa ,indians fancied they could calm a tempest by relating the dreams they had dreamed during their fast1 or by throwing tobacco on the troubled water4#aadc ,when the ,kei ,islanders wish to obtain a favourable wind for their friends at sea1 they dance in a ring1 both men and women1 swaying their bodies to and fro1 while the men hold handkerchiefs in their hands4#aadd ,in ,melanesia there are everywhere weather-doctors who can control the powers of the air and are willing to supply wind or calm in return for a proper remuneration4 ,for instance1 in ,santa ,cruz the wizard makes wind by waving the branch of a tree and chanting the appropriate charm4#aade ,in another ,melanesian island a missionary observed a large shell filled with earth1 in which an oblong stone1 covered with red ochre1 was set up1 while the whole was surrounded by a fence of sticks strengthened by a creeper which was twined in and out the uprights4 ,on asking a native what these things meant1 he learned that the wind was here fenced or bound round1 lest it should blow hard2 the imprisoned wind would not be able to blow again until the fence that kept it in should have rotted away4#aadf ,in ,south ,africa1 when the ,caffres wish to stop a high wind1 they call in a 8wind-doctor10 who takes a pot with a spout and points the spout towards the quarter from which the wind is blowing4 ,he then places medicines p#cbb and some of the dust blown by the wind in the vessel1 and seals up every opening of the pot with damp clay4 ,thereupon the doctor declares1 8,the head of the wind is now in my pot1 and the wind will cease to blow40#aadg ,the natives of the island of ,bibili1 off ,german ,new ,guinea1 are reputed to make wind by blowing with their mouths4 ,in stormy weather the ,bogadjim people say1 8,the ,bibili folk are at it again1 blowing away40#aadh ,another way of making wind which is practised in ,new ,guinea is to strike a 8wind-stone0 lightly with a stick2 to strike it hard would bring on a hurricane4#aadi ,so in ,scotland witches used to raise the wind by dipping a rag in water and beating it thrice on a stone1 saying3 8,i knok this rag upone this stane ,to raise the wind in the divellis name1 ,it sall not lye till ,i please againe40#aaej ,sidenote3 ,raising the wind4 ,at ,victoria1 the capital of ,vancouver's ,island1 there are a number of large stones not far from what is called the ,battery4 ,each of them represents a certain wind4 ,when an ,indian wants any particular wind1 he goes and moves the corresponding stone a little2 were he to move it too much1 the wind would blow very hard4#aaea ,the natives of ,murray ,island in ,torres ,straits used to make a great wind blow from the south-east by pointing coco-nut leaves and other plants at two granitic boulders on the shore4 ,so long as the leaves remained there the wind sat in that quarter4 ,but1 significantly enough1 the ceremony was only performed during the prevalence of the south-east monsoon4 ,the natives knew better than to try to raise a south-east wind while the north-west monsoon was blowing4#aaeb ,on the altar of ,fladda's chapel1 in the island of ,fladdahuan 7one of the ,hebrides71 lay a round bluish stone which was always moist4 ,windbound fishermen walked sunwise round the chapel and p#cbc then poured water on the stone1 whereupon a favourable breeze was sure to spring up4#aaec ,in ,gigha1 an island off the western coast of ,argyleshire1 there is a well named ,tobar-rath ,bhuathaig or 8,the lucky well of ,beathag10 which used to be famous for its power of raising the wind4 ,it lies at the foot of a hill facing north-east near an isthmus called ,tarbat4 ,six feet above where the water gushes out there is a heap of stones which forms a cover to the sacred spring4 ,when a person wished for a fair wind1 either to leave the island or to bring home his absent friends1 this part was opened with great solemnity1 the stones were carefully removed1 and the well cleaned with a wooden dish or a clam shell4 ,this being done1 the water was thrown several times in the direction from which the wished-for wind was to blow1 and this action was accompanied by a certain form of words which the person repeated every time he threw the water4 ,when the ceremony was over1 the well was again carefully shut up to prevent fatal consequences1 it being firmly believed that1 were the place left open1 a storm would arise which would overwhelm the whole island4#aaed ,the ,esthonians have various odd ways of raising a wind4 ,they scratch their finger1 or hang up a serpent1 or strike an axe into a house-beam in the direction from which they wish the wind to blow1 while at the same time they whistle4 ,the notion is that the gentle wind will not let an innocent being or even a beam suffer without coming and breathing softly to assuage the pain4#aaee ,sidenote3 ,winds raised by wizards and witches4 ,in ,mabuiag1 an island between ,new ,guinea and ,australia1 there were men whose business was to make wind for such as wanted it4 ,when engaged in his professional duties the wizard painted himself black behind and red on his face and chest4 ,the red in front typified the red cloud of morning1 the black represented the dark blue sky of night4 ,thus arrayed he took some bushes1 and1 when the tide was low1 fastened them at the edge of the reef so that the flowing p#cbd tide made them sway backwards and forwards4 ,but if only a gentle breeze was needed1 he fastened them nearer to the shore4 ,to stop the wind he again painted himself red and black1 the latter in imitation of the clear blue sky1 and then removing the bushes from the reef he dried and burnt them4 ,the smoke as it curled up was believed to stop the wind3 8,smoke he go up and him clear up on top40#aaef ,in some islands of ,torres ,straits the wizard made wind by whirling a bull-roarer2#aaeg the booming sound of the instrument probably seemed to him like the roar or the whistling of the wind4 ,amongst the ,kurnai tribe of ,gippsland in ,victoria there used to be a noted raiser of storms who went by the name of ,bunjil ,kraura or 8,great ,west ,wind40 ,this wind makes the tall slender trees of the ,gippsland forests to rock and sway so that the natives could not climb them in search of opossums4 ,hence the people were forced to propitiate ,bunjil ,kraura by liberal offerings of weapons and rugs whenever the tree-tops bent before a gale4 ,having received their gifts1 ,bunjil ,kraura would bind his head with swathes of stringy bark1 and lull the storm to rest with a song which consisted of the words 8,wear--string--,westwind10 repeated again and again4#aaeh ,apparently the wizard identified himself with the wind1 and fancied that he could bind it by tying string round his own head4 ,the ,kwakiutl ,indians of ,british ,columbia1 as we have seen1 believe that twins can summon any wind by merely moving their hands4#aaei ,in ,greenland a woman in child-bed and for some time after delivery is supposed to possess the power of laying a storm4 ,she has only to go out of doors1 fill her mouth with air1 and coming back into the house blow it out again4#aafj ,in antiquity there was a family at ,corinth which enjoyed the reputation of being able to still the raging wind2 but we do not know in what manner its members exercised a useful function1 p#cbe which probably earned for them a more solid recompense than mere repute among the seafaring population of the isthmus4#aafa ,even in ,christian times1 under the reign of ,constantine1 a certain ,sopater suffered death at ,constantinople on a charge of binding the winds by magic1 because it happened that the corn-ships of ,egypt and ,syria were detained afar off by calms or head-winds1 to the rage and disappointment of the hungry ,byzantine rabble4#aafb ,an ancient charm to keep storms from damaging the crops was to bury a toad in a new earthen vessel in the middle of the field4#aafc ,finnish wizards used to sell wind to storm-stayed mariners4 ,the wind was enclosed in three knots2 if they undid the first knot1 a moderate wind sprang up2 if the second1 it blew half a gale2 if the third1 a hurricane4#aafd ,indeed the ,esthonians1 whose country is divided from ,finland only by an arm of the sea1 still believe in the magical powers of their northern neighbours4 ,the bitter winds that blow in spring from the north and north-east1 bringing ague and rheumatic inflammations in their train1 are set down by the simple ,esthonian peasantry to the machinations of the ,finnish wizards and witches4 ,in particular they regard with special dread three days in spring to which they give the name of ,days of the ,cross2 one of them falls on the ,eve of ,ascension ,day4 ,the people in the neighbourhood of ,fellin fear to go out on these days lest the cruel winds from ,lappland should smite them dead4 ,a popular ,esthonian song runs3 8,wind of the ,cross6 rushing and mighty6 ,heavy the blow of thy wings sweeping past6 ,wild wailing wind of misfortune and sorrow1 ,wizards of ,finland ride by on the blast40#aafe ,it is said1 too1 that sailors1 beating up against the wind in the ,gulf of ,finland1 sometimes see a strange sail heave in sight astern and overhaul them hand over hand4 ,on she p#cbf comes with a cloud of canvas--all her studding-sails out--right in the teeth of the wind1 forging her way through the foaming billows1 dashing back the spray in sheets from her cutwater1 every sail swollen to bursting1 every rope strained to cracking4 ,then the sailors know that she hails from ,finland4#aaff ,sidenote3 ,enclosing the winds in knots1 bags1 and pots4 ,the art of tying up the wind in three knots1 so that the more knots are loosed the stronger will blow the wind1 has been attributed to wizards in ,lappland and to witches in ,shetland1 ,lewis1 and the ,isle of ,man4 ,shetland seamen still buy winds in the shape of knotted handkerchiefs or threads from old women who claim to rule the storms4 ,there are said to be ancient crones in ,lerwick now who live by selling wind4#aafg ,in the early part of the nineteenth century ,sir ,walter ,scott visited one of these witches at ,stromness in the ,orkneys4 ,he says3 8,we clomb1 by steep and dirty lanes1 an eminence rising above the town1 and commanding a fine view4 ,an old hag lives in a wretched cabin on this height1 and subsists by selling winds4 ,each captain of a merchantman1 between jest and earnest1 gives the old woman sixpence1 and she boils her kettle to procure a favourable gale4 ,she was a miserable figure2 upwards of ninety1 she told us1 and dried up like a mummy4 ,a sort of clay-coloured cloak1 folded over her head1 corresponded in colour to her corpse-like complexion4 ,fine light-blue eyes1 and nose and chin that almost met1 and a ghastly expression of cunning1 gave her quite the effect of ,hecate40#aafh ,a ,norwegian witch has boasted of sinking a ship by opening a bag in which she had shut up a wind4#aafi ,ulysses received the winds in a leathern bag from ,aeolus1 ,king of the ,winds4#aagj ,the p#cbg ,motumotu in ,new ,guinea think that storms are sent by an ,oiabu sorcerer2 for each wind he has a bamboo which he opens at pleasure4#aaga ,on the top of ,mount ,agu in ,togo1 a district of ,german ,west ,africa1 resides a fetish called ,bagba1 who is supposed to control the wind and the rain4 ,his priest is said to keep the winds shut up in great pots4#aagb ,sidenote3 ,frightening1 driving away1 and killing the spirit of the wind4 ,often the stormy wind is regarded as an evil being who may be intimidated1 driven away1 or killed4 ,when the darkening of the sky indicates the approach of a tornado1 a ,south ,african magician will repair to a height whither he collects as many people as can be hastily summoned to his assistance4 ,directed by him1 they shout and bellow in imitation of the gust as it swirls roaring about the huts and among the trees of the forest4 ,then at a signal they mimic the crash of the thunder1 after which there is a dead silence for a few seconds2 then follows a screech more piercing and prolonged than any that preceded1 dying away in a tremulous wail4 ,the magician fills his mouth with a foul liquid which he squirts in defiant jets against the approaching storm as a kind of menace or challenge to the spirit of the wind2 and the shouting and wailing of his assistants are meant to frighten the spirit away4 ,the performance lasts until the tornado either bursts or passes away in another direction4 ,if it bursts1 the reason is that the magician who sent the storm was more powerful than he who endeavoured to avert it4#aagc ,when storms and bad weather have lasted long and food is scarce with the ,central ,esquimaux1 they endeavour to conjure the tempest by making a long whip of seaweed1 armed with which they go down to the beach and strike out in the direction of the wind1 crying1 8,taba 7it is enough760#aagd ,once when north-westerly winds had kept the ice long on the coast and food was becoming scarce1 the ,esquimaux p#cbh performed a ceremony to make a calm4 ,a fire was kindled on the shore1 and the men gathered round it and chanted4 ,an old man then stepped up to the fire and in a coaxing voice invited the demon of the wind to come under the fire and warm himself4 ,when he was supposed to have arrived1 a vessel of water1 to which each man present had contributed1 was thrown on the flames by an old man1 and immediately a flight of arrows sped towards the spot where the fire had been4 ,they thought that the demon would not stay where he had been so badly treated4 ,to complete the effect1 guns were discharged in various directions1 and the captain of a ,european vessel was invited to fire on the wind with cannon4#aage ,on the twenty-first of ,february #ahhc a similar ceremony was performed by the ,esquimaux of ,point ,barrow1 ,alaska1 with the intention of killing the spirit of the wind4 ,women drove the demon from their houses with clubs and knives1 with which they made passes in the air2 and the men1 gathering round a fire1 shot him with their rifles and crushed him under a heavy stone the moment that steam rose in a cloud from the smouldering embers1 on which a tub of water had just been thrown4#aagf ,sidenote3 ,confronting the storm with swords and drums4 ,in ancient ,india the priest was directed to confront a storm1 armed to the teeth with a bludgeon1 a sword1 and a firebrand1 while he chanted a magical lay4#aagg ,during a tremendous hurricane the drums of ,kadouma1 near the ,victoria ,nyanza1 were heard to beat all night4 ,when next morning a missionary enquired the cause1 he was told that the sound of the drums is a charm against storms4#aagh ,the ,sea ,dyaks and ,kayans of ,borneo beat gongs when a tempest is raging2 but the ,dyaks1 and perhaps the ,kayans also1 do this1 not so much to frighten away the spirit of the storm1 as to apprise him of their whereabouts1 lest he should inadvertently knock their houses down4 ,heard at night above the howling of the storm1 the distant boom of the p#cbi gongs has a weird effect2 and sometimes1 before the notes can be distinguished for the wind and rain1 they strike fear into a neighbouring village2 lights are extinguished1 the women are put in a place of safety1 and the men stand to their arms to resist an attack4 ,then with a lull in the wind the true nature of the gong-beating is recognised1 and the alarm subsides4#aagi ,sidenote3 ,attacking the whirlwind with weapons4 ,on calm summer days in the ,highlands of ,scotland eddies of wind sometimes go past1 whirling about dust and straws1 though not another breath of air is stirring4 ,the ,highlanders think that the fairies are in these eddies carrying away men1 women1 children1 or animals1 and they will fling their left shoe1 or their bonnet1 or a knife1 or earth from a mole-hill at the eddy to make the fairies drop their booty4#aahj ,when a gust lifts the hay in the meadow1 the ,breton peasant throws a knife or a fork at it to prevent the devil from carrying off the hay4#aaha ,similarly in the ,esthonian island of ,oesel1 when the reapers are busy among the corn and the wind blows about the ears that have not yet been tied into sheaves1 the reapers slash at it with their sickles4#aahb ,the custom of flinging a knife or a hat at a whirlwind is observed alike by ,german1 ,slavonian1 and ,esthonian rustics2 they think that a witch or wizard is riding on the blast1 and that the knife1 if it hits the witch1 will be reddened by her blood or will disappear altogether1 sticking in the wound it has inflicted4#aahc p#ccj ,sometimes ,esthonian peasants run shrieking and shouting behind a whirlwind1 hurling sticks and stones into the flying dust4#aahd ,the ,lengua ,indians of the ,gran ,chaco ascribe the rush of a whirlwind to the passage of a spirit and they fling sticks at it to frighten it away4#aahe ,when the wind blows down their huts1 the ,payaguas of ,south ,america snatch up firebrands and run against the wind1 menacing it with the blazing brands1 while others beat the air with their fists to frighten the storm4#aahf ,when the ,guaycurus are threatened by a severe storm1 the men go out armed1 and the women and children scream their loudest to intimidate the demon4#aahg ,during a tempest the inhabitants of a ,batta village in ,sumatra have been seen to rush from their houses armed with sword and lance4 ,the rajah placed himself at their head1 and with shouts and yells they hewed and hacked at the invisible foe4 ,an old woman was observed to be specially active in the defence of her house1 slashing the air right and left with a long sabre4#aahh ,in a violent thunderstorm1 the peals sounding very near1 the ,kayans of ,borneo have been seen to draw their swords threateningly half out of their scabbards1 as if to frighten away the demons of the storm4#aahi ,in ,australia the huge columns of red sand that move rapidly across a desert tract are thought by the natives to be spirits passing along4 ,once p#cca an athletic young black ran after one of these moving columns to kill it with boomerangs4 ,he was away two or three hours1 and came back very weary1 saying he had killed ,koochee 7the demon71 but that ,koochee had growled at him and he must die4#aaij ,of the ,bedouins of eastern ,africa it is said that 8no whirlwind ever sweeps across the path without being pursued by a dozen savages with drawn creeses1 who stab into the centre of the dusty column in order to drive away the evil spirit that is believed to be riding on the blast40#aaia ,sidenote3 ,fighting the simoom4 ,in the light of these examples a story told by ,herodotus1 which his modern critics have treated as a fable1 is perfectly credible4 ,he says1 without however vouching for the truth of the tale1 that once in the land of the ,psylli1 the modern ,tripoli1 the wind blowing from the ,sahara had dried up all the water-tanks4 ,so the people took counsel and marched in a body to make war on the south wind4 ,but when they entered the desert the simoom swept down on them and buried them to a man4#aaib ,the story may well have been told by one who watched them disappearing1 in battle array1 with drums and cymbals beating1 into the red cloud of whirling sand4 p#ccb ,,chapter ,,vi ,,magicians ,,as ,,kings ,sidenote3 ,social importance of magicians and their rise to the position of chiefs or kings4 ,but magic is not the only road by which men have travelled to a throne4 ,complexity of the social phenomena and the danger of simplifying them unduly by our hypotheses4 ,the foregoing evidence may satisfy us that in many lands and many races magic has claimed to control the great forces of nature for the good of man4 ,if that has been so1 the practitioners of the art must necessarily be personages of importance and influence in any society which puts faith in their extravagant pretensions1 and it would be no matter for surprise if1 by virtue of the reputation which they enjoy and of the awe which they inspire1 some of them should attain to the highest position of authority over their credulous fellows4 ,in point of fact magicians appear to have often developed into chiefs and kings4 ,not that magic is the only or perhaps even the main road by which men have travelled to a throne4 ,the lust of power1 the desire to domineer over our fellows1 is among the commonest and the strongest of human passions1 and no doubt men of a masterful character have sought to satisfy it in many different ways and have attained by many different means to the goal of their ambition4 ,the sword1 for example1 in a strong hand has unquestionably done for many what the magician's wand in a deft hand appears to have done for some4 ,he who investigates the history of institutions should constantly bear in mind the extreme complexity of the causes which have built up the fabric of human society1 and should be on his guard against a subtle danger incidental to all science1 the tendency to simplify unduly the infinite variety of the phenomena by fixing our attention on a few of them to the exclusion of the rest4 ,the propensity to excessive simplification is indeed natural to the mind of man1 since it is only p#ccc by abstraction and generalisation1 which necessarily imply the neglect of a multitude of particulars1 that he can stretch his puny faculties so as to embrace a minute portion of the illimitable vastness of the universe4 ,but if the propensity is natural and even inevitable1 it is nevertheless fraught with peril1 since it is apt to narrow and falsify our conception of any subject under investigation4 ,to correct it partially--for to correct it wholly would require an infinite intelligence--we must endeavour to broaden our views by taking account of a wide range of facts and possibilities2 and when we have done so to the utmost of our power1 we must still remember that from the very nature of things our ideas fall immeasurably short of the reality4 ,sidenote3 ,this propensity to excessive simplification has done much to discredit the study of primitive mythology and religion4 ,in no branch of learning1 perhaps1 has this proneness to an attractive but fallacious simplicity wrought more havoc than in the investigation of the early history of mankind2 in particular1 the excesses to which it has been carried have done much to discredit the study of primitive mythology and religion4 ,students of these subjects have been far too ready to pounce on any theory which adequately explains some of the facts1 and forthwith to stretch it so as to cover them all2 and when the theory1 thus unduly strained1 has broken1 as was to be expected1 in their unskilful hands1 they have pettishly thrown it aside in disgust instead of restricting it1 as they should have done from the outset1 to the particular class of facts to which it is really applicable4 ,so it fared in our youth with the solar myth theory1 which after being unreasonably exaggerated by its friends has long been quite as unreasonably rejected altogether by its adversaries2 and in more recent times the theories of totemism1 magic1 and taboo1 to take only a few conspicuous examples1 have similarly suffered from the excessive zeal of injudicious advocates4 ,this instability of judgment1 this tendency of anthropological opinion to swing to and fro from one extreme to another with every breath of new discovery1 is perhaps the principal reason why the whole study is still viewed askance by men of sober and cautious temper1 who naturally look with suspicion on idols that are set up and worshipped one day only to be knocked down and trampled under foot the next4 ,to these cool observers ,max p#ccd ,mller and the rosy ,dawn in the nineteenth century stand on the same dusty shelf with ,jacob ,bryant and ,noah's ark in the eighteenth1 and they expect with a sarcastic smile the time when the fashionable anthropological topics of the present day will in their turn be consigned to the same peaceful limbo of forgotten absurdities4 ,it is not for the anthropologist himself to anticipate the verdict of posterity on his labours2 still it is his humble hope that the facts which he has patiently amassed will be found sufficiently numerous and solid to bear the weight of some at least of the conclusions which he rests upon them1 so that these can never again be lightly tossed aside as the fantastic dreams of a mere bookish student4 ,at the same time1 if he is wise1 he will be forward to acknowledge and proclaim that our hypotheses at best are but partial1 not universal1 solutions of the manifold problems which confront us1 and that in science as in daily life it is vain to look for one key to open all locks4 ,sidenote3 ,the practice of magic explains the rise of kings in some communities1 but not in all4 ,therefore1 to revert to our immediate subject1 in putting forward the practice of magic as an explanation of the rise of monarchy in some communities1 ,i am far from thinking or suggesting that it can explain the rise of it in all1 or1 in other words1 that kings are universally the descendants or successors of magicians2 and if any one should hereafter1 as is likely enough1 either enunciate such a theory or attribute it to me1 ,i desire to enter my caveat against it in advance4 ,to enumerate and describe all the modes in which men have pushed1 or fought1 or wormed their way by force or by fraud1 by their own courage and wisdom or by the cowardice and folly of others1 to supreme power1 might furnish the theme of a political treatise such as ,i have no pretension to write2 for my present purpose it suffices if ,i can trace the magician's progress in some savage and barbarous tribes from the rank of a sorcerer to the dignity of a king4 ,the facts which ,i am about to lay before the reader seem to exhibit various steps of this development from simple conjuring up to conjuring compounded with despotism4 ,sidenote3 ,social importance of magicians among the aborigines of ,central ,australia4 ,let us begin by looking at the lowest race of men as to whom we possess comparatively full and accurate information1 the aborigines of ,australia4 ,these savages are ruled neither by chiefs nor kings4 ,so far as their tribes can be p#cce said to have a political constitution1 it is a democracy or rather an oligarchy of old and influential men1 who meet in council and decide on all measures of importance to the practical exclusion of the younger men4 ,their deliberative assembly answers to the senate of later times3 if we had to coin a word for such a government of elders we might call it a gerontocracy4#aaic ,the elders who in aboriginal ,australia thus meet and direct the affairs of their tribe appear to be for the most part the headmen of their respective totem clans4 ,now in ,central ,australia1 where the desert nature of the country and the almost complete isolation from foreign influences have retarded progress and preserved the natives on the whole in their most primitive state1 the headmen of the various totem clans are charged with the important task of performing magical ceremonies for the multiplication of the totems1 and as the great majority of the totems are edible animals or plants1 it follows that these men are commonly expected to provide the people with food by means of magic4 ,others have to make the rain to fall or to render other services to the community4 ,in short1 among the tribes of ,central ,australia the headmen are public magicians4 ,further1 their most important function is to take charge of the sacred storehouse1 usually a cleft in the rocks or a hole in the ground1 where are kept the holy stones and sticks 7churinga7 with which the souls of all the people1 both living and dead1 are apparently supposed to be in a manner bound up4 ,thus while the headmen have certainly to perform what we should call civil duties1 such as to inflict punishment for breaches of tribal custom1 their principal functions are sacred or magical4#aaid ,sidenote3 ,social importance of magicians among the aborigines of ,south-,eastern ,australia4 ,again1 in the tribes of ,south-,eastern ,australia the headman was often1 sometimes invariably1 a magician4 ,thus in the southern ,wiradjuri tribe the headman was always a wizard or a medicine-man4 ,there was one for each local p#ccf division4 ,he called the people together for the initiation ceremonies or to discuss matters of public importance4#aaie ,in the ,yerkla-mining tribe the medicine-men are the headmen2 they are called ,mobung-bai1 from mobung1 8magic40 ,they decide disputes1 arrange marriages1 conduct the ceremonies of initiation1 and in certain circumstances settle the formalities to be observed in ordeals of battle4 8,in fact1 they wield authority in the tribe1 and give orders where others only make requests40#aaif ,again1 in the ,yuin tribe there was a headman for each local division1 and in order to be fitted for his office he had1 among other qualifications1 to be a medicine-man2 above all he must be able to perform magical feats at the initiation ceremonies4 ,the greatest headman of all was he who on these occasions could bring up the largest number of things out of his inside4#aaig ,in fact the budding statesman and king must be first and foremost a conjuror in the most literal sense of the word4 ,some forty or fifty years ago the principal headman of the ,dieri tribe was a certain ,jalina piramurana1 who was known among the colonists as the ,frenchman on account of his polished manners4 ,he was not only a brave and skilful warrior1 but also a powerful medicine-man1 greatly feared by the neighbouring tribes1 who sent him presents even from a distance of a hundred miles4 ,he boasted of being the 8tree of life10 for he was the head of a totem consisting of a particular sort of seed which forms at certain times the chief vegetable food of these tribes4 ,his people spoke of him as the plant itself 7manyura7 which yields the edible seed4#aaih ,again1 an early writer on the tribes of ,south-,western ,australia1 near ,king ,george's ,sound1 tells us that 8the individuals who possess most influence are the mulgarradocks1 or doctors4 4 4 4 ,a mulgarradock is considered to possess the power of driving away wind or rain1 as well as bringing down lightning or disease upon any object of their or others' hatred10 and they also attempted to heal the sick4#aaii ,on the p#ccg whole1 then1 it is highly significant that in the most primitive society about which we are accurately informed it is especially the magicians or medicine-men who appear to have been in process of developing into chiefs4 ,sidenote3 ,social importance of magicians in ,new ,guinea4 ,when we pass from ,australia to ,new ,guinea we find that1 though the natives stand at a far higher level of culture than the ,australian aborigines1 the constitution of society among them is still essentially democratic or oligarchic1 and chieftainship exists only in embryo4 ,thus ,sir ,william ,mac,gregor tells us that in ,british ,new ,guinea no one has ever arisen wise enough1 bold enough1 and strong enough to become the despot even of a single district4 8,the nearest approach to this has been the very distant one of some person becoming a renowned wizard2 but that has only resulted in levying a certain amount of blackmail40#abjj ,to the same effect a ,catholic missionary observes that in ,new ,guinea the nepu or sorcerers 8are everywhere4 ,they boast of their misdeeds2 everybody fears them1 everybody accuses them1 and1 after all1 nothing positive is known of their secret practices4 ,this cursed brood is as it were the soul of the ,papuan life4 ,nothing happens without the sorcerer's intervention3 wars1 marriages1 diseases1 deaths1 expeditions1 fishing1 hunting1 always and everywhere the sorcerer4 4 4 4 ,one thing is certain for them1 and they do not regard it as an article of faith1 but as a fact patent and indisputable1 and that is the extraordinary power of the nepu2 he is the master of life and of death4 ,hence it is only natural that they should fear him and obey him in everything and give him all that he asks for4 ,the nepu is not a chief1 but he domineers over the chiefs1 and we may say that the true authority1 the only effective influence in ,new ,guinea1 is that of the nepu4 ,nothing can resist him40#abja ,we are told that in the ,toaripi or ,motumotu tribe of ,british ,new ,guinea chiefs have not necessarily supernatural powers1 but that a sorcerer is looked upon as a chief4 ,some years ago1 for example1 one man of the tribe was a chief because he was supposed to rule the sea1 calming it or rousing it to fury at his pleasure4 p#cch ,another owed his power to his skill in making the rain to fall1 the sun to shine1 and the plantations to bear fruit4#abjb ,it is believed that the chief of ,mowat in ,british ,new ,guinea1 can affect the growth of crops for good or ill1 and coax the turtle and dugong to come from all parts of the sea and allow themselves to be caught4#abjc ,at ,bartle ,bay in ,british ,new ,guinea there are magicians 7taniwaga7 who are expected to manage certain departments of nature for the good of the community by means of charms 7pari7 which are known only to them4 ,one of these men1 for example1 works magic for rain1 another for taro1 another for wallaby1 and another for fish4 ,a magician who is believed to control an important department of nature may be the chief of his community4 ,thus the present chief of ,wedau is a sorcerer who can make rain and raise or calm the winds4 ,he is greatly respected by all and receives many presents4#abjd ,a chief of ,kolem1 on ,finsch ,harbour1 in ,german ,new ,guinea1 enjoyed a great reputation as a magician2 it was supposed that he could make wind and storm1 rain and sunshine1 and visit his enemies with sickness and death4#abje ,sidenote3 ,supposed magical or supernatural powers of chiefs in ,melanesia4 ,turning now to the natives of the ,melanesian islands1 which stretch in an immense quadrant of a circle round ,new ,guinea and ,australia on the east1 we are told by ,dr4 ,codrington that among these savages 8as a matter of fact the power of chiefs has hitherto rested upon the belief in their supernatural power derived from the spirits or ghosts with which they had intercourse4 ,as this belief has failed1 in the ,banks' ,islands for example some time ago1 the position of a chief has tended to become obscure2 and as this belief is now being generally undermined a new kind of chief must needs arise1 unless a time of anarchy is to begin40#abjf ,according to a native ,melanesian account1 the origin of the power of chiefs lies entirely in the belief that they have communication with mighty ghosts 7tindalo71 and wield that p#cci supernatural power 7mana7 whereby they can bring the influence of the ghosts to bear4 ,if a chief imposed a fine1 it was paid because the people universally dreaded his ghostly power1 and firmly believed that he could inflict calamity and sickness upon such as resisted him4 ,as soon as any considerable number of his people began to disbelieve in his influence with the ghosts1 his power to levy fines was shaken4#abjg ,in ,malo1 one of the ,new ,hebrides1 the highest nobility consists of those persons who have sacrificed a thousand little pigs to the souls of their ancestors4 ,no one ever resists a man of that exalted rank1 because in him are supposed to dwell all the souls of the ancient chiefs and all the spirits who preside over the tribe4#abjh ,in the ,northern ,new ,hebrides the son does not inherit the chieftainship1 but he inherits1 if his father can manage it1 what gives him the chieftainship1 namely1 his father's supernatural power1 his charms1 magical songs1 stones and apparatus1 and his knowledge of the way to approach spiritual beings4#abji ,a chief in the island of ,paramatta informed a ,european that he had the power of making rain1 wind1 storm1 thunder and lightning1 and dry weather4 ,he exhibited as his magical instrument a piece of bamboo with some parti-coloured rags attached to it4 ,in this bamboo1 he said1 were kept the devils of rain and wind1 and when he commanded them to discharge their office or to lie still1 they were obliged to obey1 being his subjects and prisoners4 ,when he had given his orders to these captive devils1 the bamboo had to be fastened to the highest point of his house4#abaj ,in the ,marshall ,bennet ,islands to the east of ,new ,guinea it was the duty of each chief of a clan to charm the gardens of his clan so as to make them productive4 ,the charm consisted of turning up part of the soil with a long stick and muttering an appropriate spell4 ,each special crop1 such as yams1 bananas1 p#cdj sugar-cane1 and coco-nuts1 had its special kind of stick and its special spell4#abaa ,sidenote3 ,magicians as chiefs in ,new ,britain4 ,with regard to government among the ,melanesians of ,new ,britain or the ,bismarck ,archipelago1 ,i may cite the evidence of an experienced missionary1 the ,rev4 ,dr4 ,george ,brown1 who settled in the islands at a time when no other white man was living in the group1 and who resided among the savage islanders for some five or six years4 ,he says3 8,there was no government so called in ,new ,britain except that form of jurisdiction or power represented by the secret societies and that exercised by chiefs1 who were supposed to possess exceptional powers of sorcery and witchcraft4 ,these powers were very real1 owing1 ,i think1 principally to two reasons--one of which was that the men themselves thoroughly believed that they were the possessors of the powers which they claimed1 and the other was that the people themselves believed that the men really possessed them4 ,there was indeed the title of chief 7todaru7 claimed and also given to them by the people2 but this was not the result of any election or necessarily by inheritance1 it was simply that a certain man claimed to be the possessor of these powers and succeeded in convincing the people that he really possessed them40#abab ,again1 ,dr4 ,brown tells us that in ,new ,britain 8a ruling chief was always supposed to exercise priestly functions1 that is1 he professed to be in constant communication with the tebarans 7spirits71 and through their influence he was enabled to bring rain or sunshine1 fair winds or foul ones1 sickness or health1 success or disaster in war1 and generally to procure any blessing or curse for which the applicant was willing to pay a sufficient price4 ,if his spells did not produce the desired effect he always had a plausible explanation ready1 which was generally accepted as a sufficient excuse4 ,i think much of the success which these men undoubtedly had was due to their keen observations of natural phenomena1 and to the effects of fear upon the people40#abac p#cda ,sidenote3 ,dr4 ,turner on the power of the magical disease-makers in ,tana4 ,according to ,dr4 ,turner1 8,the real gods at ,tana may be said to be the disease-makers4 ,it is surprising how these men are dreaded1 and how firm the belief is that they have in their hands the power of life and death4 ,there are rain-makers and thunder-makers1 and fly and mosquito-makers1 and a host of other #8sacred men1' but the disease-makers are the most dreaded4 ,it is believed that these men can create disease and death by burning what is called nahak4 ,nahak1 means rubbish1 but principally refuse of food4 ,everything of the kind they bury or throw into the sea1 lest the disease-makers should get hold of it4 ,these fellows are always about1 and consider it their special business to pick up and burn1 with certain formalities1 anything in the nahak line which comes in their way4 ,if a disease-maker sees the skin of a banana1 for instance1 he picks it up1 wraps it in a leaf1 and wears it all day hanging round his neck4 ,the people stare as they see him go along1 and say to each other1 #8,he has got something2 he will do for somebody by-and-by at night4' ,in the evening he scrapes some bark off a tree1 mixes it up with the banana skin1 rolls all up tightly in a leaf in the form of a cigar1 and then puts the one end close enough to the fire to cause it to singe1 and smoulder1 and burn away very gradually4 ,presently he hears a shell blowing4 #8,there1' he says to his friends1 #8there it is2 that is the man whose rubbish ,i am now burning1 he is ill2 let us stop burning1 and see what they bring in the morning4' ,when a person is taken ill he believes that it is occasioned by some one burning his rubbish4 ,instead of thinking about medicine1 he calls some one to blow a shell1 a large conch or other shell1 which1 when perforated and blown1 can be heard two or three miles off4 ,the meaning of it is to implore the person who is supposed to be burning the sick man's rubbish and causing all the pain to stop burning2 and it is a promise as well that a present will be taken in the morning4 ,the greater the pain the more they blow the shell1 and when the pain abates they cease1 supposing that the disease-maker has been kind enough to stop burning40 ,night after night the silence is broken by the dismal too-too-tooing of these shells2 and in the morning the friends of the sufferer repair to the disease-maker with presents of pigs1 mats1 hatchets1 beads1 p#cdb whales' teeth1 or suchh like things4#abad ,thus these sorcerers attain to a position of immense power and influence and acquire wealth by purely maleficent magic2 it is not by the imaginary benefits which they confer on the community1 but by the imaginary evils which they inflict on individuals1 that they climb the steps of a throne or the ladder that leads to heaven2 for according to ,dr4 ,turner these rascals are on the highroad to divinity4 ,the process which they employ to accomplish their ends is a simple application of the principles of contagious magic3 whatever has once been in contact with a person remains in sympathetic connexion with him always1 and harm done to it is therefore harm done to him4 ,side by side with the evil which this superstition produces1 on the one hand by inspiring men with baseless terrors1 and on the other by leading them to neglect effectual remedies for real evils1 we must recognise the benefit which it incidentally confers on society by causing people to clear away and destroy the refuse of their food and other rubbish1 which if suffered to accumulate about their dwellings might1 by polluting the atmosphere1 prove a real1 not an imaginary source of disease4 ,in practice1 cleanliness based on motives of superstition may be just as effective for the preservation of health as if it were founded on the best-ascertained principles of sanitary science4#abae ,sidenote3 ,evolution of chiefs or kings out of magicians1 especially out of rain-makers1 in ,africa4 ,power of magicians among the ,wambugwe1 ,wataturu1 and ,wagogo of ,east ,africa4 ,among the ,masai the supreme chief is always a powerful medicine-man4 ,still rising in the scale of culture we come to ,africa1 where both the chieftainship and the kingship are fully developed2 and here the evidence for the evolution of the chief out of the magician1 and especially out of the rain-maker1 is comparatively plentiful4 ,thus among the ,wambugwe1 a ,bantu people of ,east ,africa1 the original form of government was a family republic1 but the enormous power of the sorcerers1 transmitted by inheritance1 soon raised them to the rank of petty lords or chiefs4 ,of the three chiefs living in the country in #ahid two were much dreaded as magicians1 and the wealth of cattle they possessed came to them almost wholly in the shape of presents bestowed for their services in that capacity4 ,their principal art was that of rain-making4#abaf ,the chiefs of the ,wataturu1 another p#cdc people of ,east ,africa1 are said to be nothing but sorcerers destitute of any direct political influence4#abag ,again1 among the ,wagogo of ,german ,east ,africa the main power of the chiefs1 we are told1 is derived from their art of rain-making4 ,if a chief cannot make rain himself1 he must procure it from some one who can4#abah ,again1 in the powerful ,masai nation of the same region the medicine-men are not uncommonly the chiefs1 and the supreme chief of the race is almost invariably a powerful medicine-man4 ,these ,laibon1 as they are called1 are priests as well as doctors1 skilled in interpreting omens and dreams1 in averting ill-luck1 and in making rain4#abai ,the head chief or medicine-man1 who has been called the ,masai pope1#abbj is expected not only to make rain1 but to repel and destroy the enemies of the ,masai in war by his magic art4#abba ,the following is ,captain ,merker's account of the ,masai pope3 8,the most prominent clan of the whole ,masai people is the ,en gidon1 because to it belong not only the family of the chief 7ol oiboni71 but also the family of the magicians4 ,the designation chief is1 strictly speaking1 not quite correct1 since the chief 7ol oiboni7 does not govern directly and exercises no real administrative function4 ,he rules only indirectly2 the firm belief of his subjects in his prophetic gifts and in his supernatural power of sorcery gives him an influence on the destinies of the people4 ,despotism and cruelty1 such as we find among all negro rulers1 are alien to him4 ,he is not so much a ruler as a national saint or patriarch4 ,the people speak of his sacred person with shy awe1 and no man dares to appear before this mighty personage without being summoned4 ,the aim of his policy is to unite and strengthen the ,masai4 ,while he allows free play to the predatory instincts of the warriors in raids on other tribes1 he guards his own people from the scourge of civil war1 to which the ceaseless quarrels of the various districts with each other would otherwise continually give occasion4 ,this influence of his is rendered possible by the belief that p#cdd victory can only be achieved through the secret power of the war-medicine which none but he can compound1 and that defeat would infallibly follow if he were to predict it4 ,neither he nor his nearest relatives march with the army to war4 ,he supplies remedies1 generally in the shape of magical medicines1 for plagues and sicknesses1 and he appoints festivals of prayer in honour of the ,masai god ',ng ai4 ,he delivers his predictions by means of an oracular game like the telling of beads40#abbb ,and just as ,samson's miraculous strength went from him when his hair was shorn1 so it is believed that the head chief of the ,masai would lose his supernatural powers if his chin were shaved4#abbc ,according to one writer1 the ,masai pope has never more than one eye3 the father knocks out his son's eye in order to qualify him for the holy office4#abbd ,sidenote3 ,among the ,nandi of ,british ,east ,africa the principal medicine-man is the supreme chief4 ,among the ,nandi of ,british ,east ,africa 8the ,orkoiyot1 or principal medicine man1 holds precisely the same position as the ,masai ,ol-oiboni1 that is to say1 he is supreme chief of the whole race40 ,he is a diviner1 and foretells the future by casting stones1 inspecting entrails1 interpreting dreams1 and prophesying when he is drunk4 ,the ,nandi believe implicitly in his powers4 ,he tells them when to begin planting their crops3 in time of drought he procures rain for them either directly or by means of the rainmakers3 he makes women and cattle fruitful2 and no war-party can expect to be successful if he has not approved of the foray4 ,his office is hereditary and his person is usually regarded as absolutely sacred4 ,nobody may approach him with weapons in his hand or speak in his presence unless the great man addresses him2 and it is most important that nobody should touch his head1 else it is feared that his powers of divination and so forth would depart from him4 ,however1 one of these sacred pontiffs was clubbed to death1 being held responsible for several public calamities1 to wit1 famine1 sickness1 and defeat in war4#abbe ,the ,suk and ,turkana1 p#cde two other peoples of ,british ,east ,africa1 distinguish between their chiefs and their medicine-men1 who wield great power2 but very often the medicine-man is a chief by virtue of his skill in medicine or the occult arts4#abbf ,sidenote3 ,rain-makers as chiefs among the tribes of the ,upper ,nile4 ,rain-makers as chiefs among the ,latuka4 ,again1 among the tribes of the ,upper ,nile the medicine-men are generally the chiefs4#abbg ,their authority rests above all upon their supposed power of making rain1 for 8rain is the one thing which matters to the people in those districts1 as if it does not come down at the right time it means untold hardships for the community4 ,it is therefore small wonder that men more cunning than their fellows should arrogate to themselves the power of producing it1 or that having gained such a reputation1 they should trade on the credulity of their simpler neighbours40 ,hence 8most of the chiefs of these tribes are rainmakers1 and enjoy a popularity in proportion to their powers to give rain to their people at the proper season4 4 4 4 ,rain-making chiefs always build their villages on the slopes of a fairly high hill1 as they no doubt know that the hills attract the clouds1 and that they are1 therefore1 fairly safe in their weather forecasts40 ,each of these rain-makers has a number of rain-stones1 such as rock-crystal1 aventurine1 and amethyst1 which he keeps in a pot4 ,when he wishes to produce rain he plunges the stones in water1 and taking in his hand a peeled cane1 which is split at the top1 he beckons with it to the clouds to come or waves them away in the way they should go1 muttering an incantation the while4 ,or he pours water and the entrails of a sheep or goat into a hollow in a stone and then sprinkles the water towards the sky4 ,though the chief acquires wealth by the exercise of his supposed magical powers1 he often1 perhaps generally1 comes to a violent end2 for in time of drought the angry people assemble and kill him1 believing that it is he who prevents the rain from falling4 ,yet the office is usually hereditary and passes from father to son4 ,among the tribes which cherish these beliefs and observe these customs are the ,latuka1 ,bari1 ,laluba1 and ,lokoiya4#abbh ,thus1 p#cdf for example1 with regard to the ,latuka we are told that 8amongst the most important but also the most dangerous occupations of the greater chiefs is the procuring of rain for their country4 ,almost all the greater chiefs enjoy the reputation of being rainmakers1 and the requisite knowledge usually passes by inheritance from father to son4 ,however1 there are also here and there among the natives persons who1 without being chiefs1 busy themselves with rain-making4 ,if there has been no rain in a district for a long time and the people wish to attract it for the sake of the sowing1 they apply to their chief1 bringing him a present of sheep1 goats1 or1 in urgent cases1 cattle or a girl1 and if the present seems to him sufficient he promises to furnish rain2 but if it appears to him too little he asks for more4 ,if some days pass without rain1 it gives the magician an opportunity for claiming fresh presents1 on the ground that the smallness of the offered gifts hinders the coming of the rain40 ,when the cupidity of the rain-maker is satisfied1 he goes to work in the usual way1 pouring water over two flat stones1 one called the male and the other the female1 till they are covered to a depth of three inches4 ,the 8male0 stone is a common white quartz2 the 8female0 is brownish4 ,if still no rain falls1 he makes a smoky fire in the open with certain herbs1 and if the smoke mounts straight up1 rain is near4 ,although an unsuccessful rain-maker is often banished or killed1 his son always succeeds him in the dignity4#abbi ,amongst the ,bari the procedure of the rain-making chief to draw down the water of heaven is somewhat elaborate4 ,he has many rain-stones1 consisting of rock crystal and pink and green granite4 ,these are deposited in the hollows of some twenty slabs of gneiss1 and across the hollows are laid numerous iron rods of various shapes and sizes4 ,when rain is to be made1 these iron rods are set up in a perpendicular position1 and water is poured on the crystals and stones4 ,then the rain-maker takes up the stones one by one and oils them1 praying to his dead father to send the rain4 ,one of the iron rods is p#cdg provided with a hook1 and another is a two-headed spear4 ,with the hook the rain-maker hooks and attracts the rain-clouds2 with the two-headed spear he attacks and drives them away4 ,in this procedure the prayer to the dead ancestor is religious1 while the rest of the ceremony is magical4 ,thus1 as so often happens1 the savage seeks to compass his object by combining magic with religion4 ,the logical inconsistency does not trouble him1 provided he attains his end4 ,further1 the rain-maker chief of the ,bari is supposed to be able to make women fruitful4 ,for this purpose he takes an iron rod with a hollow bulb at each end1 in which are small stones4 ,grasping the rod by the middle he shakes it over the would-be mother1 rattling the stones and muttering an incantation4#abcj ,sidenote3 ,magical powers of chiefs among the ,bongo and ,dinkas4 ,again1 among the ,bongo1 a tribe of the same region1 the influence of the chiefs is said to rest in great part on a belief in their magical powers2 for the chief is credited with the knowledge of certain roots1 which are the only means of communicating with the dangerous spirits of whose mischievous pranks the ,bongo stand in great fear4#abca ,in the ,dinka or ,denka nation1 to the north-east of the ,bongo1 men who are supposed to be in close communication with spirits pass for omnipotent2 it is believed that they make rain1 conjure away all calamities1 foresee the future1 exorcise evil spirits1 know all that goes on even at a distance1 have the wild beasts in their service1 and can call down every kind of disaster on their enemies4 ,one of these men became the richest and most esteemed chief of the ,ki tribe through his skill in ventriloquism4 ,he kept a cage from which the roars of imaginary lions and the howls of imaginary hyaenas were heard to proceed2 and he gave out that these beasts guarded his house and were ready at his bidding to rush forth on his enemies4 ,the dread which he infused into the tribe and its neighbours was incredible2 from all sides oxen were sent to him as presents1 so that his herds were the most numerous in the country4 ,another of these conjurers in the ,tui tribe had a real tame p#cdh lion and four real fat snakes1 which slept in front of his door1 to the great awe of the natives1 who could only attribute the pacific demeanour of these ferocious animals to sorcery4#abcb ,but it does not appear that the real lion inspired nearly so much terror as the imaginary one2 from which we may perhaps infer that among these people ventriloquism is a more solid basis of political power even than lion-taming4 ,sidenote3 ,chiefs and kings as rain-makers in ,central ,africa4 ,in ,central ,africa1 again1 the ,lendu tribe1 to the west of ,lake ,albert1 firmly believe that certain people possess the power of making rain4 ,among them the rain-maker either is a chief or almost invariably becomes one4#abcc ,the ,banyoro also have a great respect for the dispensers of rain1 whom they load with a profusion of gifts4 ,the great dispenser1 he who has absolute and uncontrollable power over the rain1 is the king2 but he can depute his power to other persons1 so that the benefit may be distributed and the heavenly water laid on over the various parts of the kingdom4#abcd ,a ,catholic missionary observes that 8a superstition common to the different peoples of equatorial ,africa attributes to the petty kings of the country the exclusive power of making the rain to fall2 in extreme cases the power is ascribed to certain kings more privileged than the rest1 such as those of ,huilla1 ,humb1 ,var1 ,libeb1 and others4 ,these kings profit by the superstition in order to draw to themselves many presents of cattle2 for the rain must fall after the sacrifice of an ox1 and if it tarries1 the king1 who is never at a loss for excuses to extricate himself from the scrape1 will ascribe the failure to the defects of the victim1 and will seize the pretext to claim more cattle40#abce ,among the ,ba-,yaka1 a tribe of the ,kasai district in the ,congo ,free ,state1 magicians are exempt from justice1 and the chief is the principal magician2#abcf and among the ,ba-,yanzi1 another p#cdi tribe of the same district1 there is1 or was a few years ago1 a chief who passed for the greatest magician in the country4#abcg ,sidenote3 ,medicine-men as chiefs in ,western ,africa4 ,in ,western as well as in ,eastern and ,central ,africa we meet with the same union of chiefly with magical functions4 ,thus in the ,fan tribe the strict distinction between chief and medicine-man does not exist ,the chief is also a medicine-man and a smith to boot2 for the ,fans esteem the smith's craft sacred1 and none but chiefs may meddle with it4#abch ,the chiefs of the ,ossidinge district in the ,cameroons have as such very little influence over their subjects2 but if the chief happens to be also the fetish-priest1 as he generally is among the ,ekois1 he has not only powerful influence in all fetish matters 7and most of the vital interests of the people are bound up with fetish worship71 but he also enjoys great authority in general4#abci ,a few years ago the head chief of ,etatin on the ,cross ,river1 in ,southern ,nigeria1 was an old man whom the people had compelled to take office in order that he should look after the fetishes or jujus and work magic for the benefit of the community4 ,in accordance with an old custom1 which is binding on the head chief1 he was never allowed to leave his compound1 that is1 the enclosure in which his house stands4 ,he gave the following account of himself to an ,english official1 who paid him a visit3 8,i have been shut up ten years1 but1 being an old man1 ,i don't miss my freedom4 ,i am the oldest man of the town1 and they keep me here to look after the jujus1 and to conduct the rites celebrated when women are about to give birth to children1 and other ceremonies of the same kind4 ,by the observance and performance of these ceremonies1 ,i bring game to the hunter1 cause the yam crop to be good1 bring fish to the fisherman1 and make rain to fall4 ,so they bring me meat1 yams1 fish1 etc4 ,to make rain1 ,i drink water1 and squirt it out1 and pray to our big deities4 ,if ,i were to go outside this compound1 ,i should fall down dead on returning to this hut4 p#cej ,my wives cut my hair and nails1 and take great care of the parings40#abdj ,sidenote3 ,chiefs as rain-makers in ,southern ,africa4 ,as to the relation between the offices of chief and rain-maker in ,south ,africa a well-informed writer observes3 8,in very old days the chief was the great ,rain-maker of the tribe4 ,some chiefs allowed no one else to compete with them1 lest a successful ,rain-maker should be chosen as chief4 ,there was also another reason3 the ,rain-maker was sure to become a rich man if he gained a great reputation1 and it would manifestly never do for the chief to allow any one to be too rich4 ,the ,rain-maker exerts tremendous control over the people1 and so it would be most important to keep this function connected with royalty4 ,tradition always places the power of making rain as the fundamental glory of ancient chiefs and heroes1 and it seems probable that it may have been the origin of chieftainship4 ,the man who made the rain would naturally become the chief4 ,in the same way ,chaka the famous ,zulu despot used to declare that he was the only diviner in the country1 for if he allowed rivals his life would be insecure40#abda ,these ,south ,african rain-makers smear themselves with mud and sacrifice oxen as an essential part of the charm2 almost everything is thought to turn on the colour of the beasts4 ,thus ,umbandine1 the old king of the ,swazies1 had huge herds of cattle of a peculiar colour1 which was particularly well adapted for the production of rain4 ,hence deputations came to him from distant tribes praying and bribing him to make rain by the sacrifice of his cattle2 and he used to threaten to 8bind up the sky0 if they did not satisfy his demands4 ,the power p#cea which by this means he wielded was enormous4#abdb ,similarly ,mablaan1 a chief of the ,bawenda1 in the north-eastern corner of the ,transvaal1 enjoyed a wide reputation and was revered beyond the limits of his own tribe because he was credited with the power of rain-making1 8a greater power in the eyes of natives than that of the assegai40 ,hence he was constantly importuned by other chiefs to exercise his power and received valuable presents of girls1 oxen1 and red and green beads as inducements to turn on the heavenly water-tap4#abdc ,sidenote3 ,power of rain-makers among the ,matabeles4 ,the king of the ,matabeles as rain-maker4 ,among the ,matabeles of ,south ,africa the witch-doctors are supposed to be on speaking terms with spirits1 and their influence is described as tremendous2 in the time of ,king ,lo ,bengula some years ago 8their power was as great as1 if not greater than1 the king's40#abdd ,similarly speaking of the ,south ,african tribes in general1 ,dr4 ,moffat says that 8the rain-maker is in the estimation of the people no mean personage1 possessing an influence over the minds of the people superior even to that of the king1 who is likewise compelled to yield to the dictates of this arch-official40#abde ,in ,matabeleland the rainy season falls in ,november1 ,december1 ,january1 and ,february4 ,for several weeks before the rain sets in1 the clouds gather in heavy banks1 dark and lowering4 ,then the king is busy with his magicians compounding potions of wondrous strength to make the labouring clouds discharge their pent-up burden on the thirsty earth4 ,he may be seen gazing at every black cloud1 for his people flock from all parts to beg rain from him1 8their rain-maker10 for their parched fields2 and they thank and praise him when a heavy rain has fallen4#abdf ,a letter dated from ,bulawayo1 the twentieth of ,november #ahhj1 records that ,lo ,bengula1 king of the ,matabeles1 8arrived yesterday evening at his kraal of #8the ,white ,rocks4' ,he brought with him the rain to his people4 ,for according to the ideas of the ,matabeles1 it is the king who ought to #8make the rain p#ceb and the good season' in all senses of the word4 ,now ,lo ,bengula had chosen well the day and the hour1 for it was in the midst of a tremendous storm that the king made his solemn entrance into his capital40 8,you must know that the arrival of the king and of the rain gives rise every year to a little festival4 ,for the rain is the great benefit conferred by the king1 the pledge of future harvests and of plenty1 after eight months of desolating drought40 ,to bring down the needed showers the king of the ,matabeles boils a magic hell-broth in a cauldron1 which sends up volumes of steam to the blue sky4 ,but to make assurance doubly sure1 he has recourse to religion as well as to magic2 for he sacrifices twelve black oxen to the spirits of his fathers1 and prays to them3 8,o great spirits of my father and grandfather1 ,i thank you for having granted last year to my people more wheat than to our enemies the ,mashonas4 ,this year also1 in gratitude for the twelve black oxen which ,i am about to dedicate to you1 make us to be the best-fed and the strongest people in the world60#abdg ,thus the king of the ,matabeles acts not only as a magician but as a priest1 for he prays and sacrifices to the spirits of his forefathers4 ,sidenote3 ,thus in ,africa kings have probably often been developed out of magicians1 and especially out of rain-makers4 ,kings in ,africa punished for drought and dearth4 ,the foregoing evidence renders it probable that in ,africa the king has often been developed out of the public magician1 and especially out of the rain-maker4 ,the unbounded fear which the magician inspires and the wealth which he amasses in the exercise of his profession may both be supposed to have contributed to his promotion4 ,but if the career of a magician and especially of a rain-maker offers great rewards to the successful practitioner of the art1 it is beset with many pitfalls into which the unskilful or unlucky artist may fall4 ,the position of the public sorcerer is indeed a very precarious one2 for where the people firmly believe that he has it in his power to make the rain to fall1 the sun to shine1 and the fruits of the earth to grow1 they naturally impute drought and dearth to his culpable negligence or wilful obstinacy1 and they punish him accordingly4 ,we have seen that in ,africa the chief who fails to procure rain is often exiled or killed4#abdh ,examples of such punishments could be multiplied4 p#cec ,thus1 in some parts of ,west ,africa1 when prayers and offerings presented to the king have failed to procure rain1 his subjects bind him with ropes and take him by force to the grave of his forefathers that he may obtain from them the needed rain4#abdi ,the ,banjars in ,west ,africa ascribe to their king the power of causing rain or fine weather4 ,so long as the weather is fine they load him with presents of grain and cattle4 ,but if long drought or rain threatens to spoil the crops1 they insult and beat him till the weather changes4#abej ,when the harvest fails or the surf on the coast is too heavy to allow of fishing1 the people of ,loango accuse their king of a 8bad heart0 and depose him4#abea ,on the ,grain ,coast the high priest or fetish king1 who bears the title of ,bodio1 is responsible for the health of the community1 the fertility of the earth1 and the abundance of fish in the sea and rivers2 and if the country suffers in any of these respects the ,bodio is deposed from his office4#abeb ,in ,ussukuma1 a great district on the southern bank of the ,victoria ,nyanza1 8the rain and locust question is part and parcel of the ,sultan's government4 ,he1 too1 must know how to make rain and drive away the locusts4 ,if he and his medicine-men are unable to accomplish this1 his whole existence is at stake in times of distress4 ,on a certain occasion1 when the rain so greatly desired by the people did not come1 the ,sultan was simply driven out 7in ,ututwa1 near ,nassa74 ,the people1 in fact1 hold that rulers must have power over ,nature and her phenomena40#abec ,again1 we are told of the natives of the ,nyanza region generally that 8they are persuaded that rain only falls as a result of magic1 and the important duty of causing it to descend devolves on the chief of the tribe4 ,if rain does not come at the proper time1 everybody complains4 ,more than one petty king has been banished his country because of drought40#abed ,similarly p#ced among the ,antimores of ,madagascar the chiefs are held responsible for the operation of the laws of nature4 ,hence if the land is smitten with a blight or devastated by clouds of locusts1 if the cows yield little milk1 or fatal epidemics rage among the people1 the chief is not only deposed but stripped of his property and banished1 because they say that under a good chief such things ought not to happen4#abee ,so1 too1 of the ,antaimorona we read that 8although the chiefs of this tribe are chosen by the people1 during their tenure of power they enjoy a respect which borders on adoration2 but if a crop of rice fails or any other calamity happens1 they are immediately deposed1 sometimes even killed2 and yet their successor is always chosen from the family40#abef ,among the ,latukas of the ,upper ,nile1 when the crops are withering in the fields and all the efforts of the chief to bring down rain have proved fruitless1 the people commonly attack him by night1 rob him of all he possesses1 and drive him away4 ,but often they kill him4#abeg ,sidenote3 ,in other parts of the world kings have been punished for failing to regulate the course of nature4 ,in many other parts of the world kings have been expected to regulate the course of nature for the good of their people and have been punished if they failed to do so4 ,it appears that the ,scythians1 when food was scarce1 used to put their king in bonds4#abeh ,in ancient ,egypt the sacred kings were blamed for the failure of the crops1#abei but the sacred beasts were also held responsible for the course of nature4 ,when pestilence and other calamities had fallen on the land1 in consequence of a long and severe drought1 the priests took the animals by night and threatened them1 but if the evil did not abate they slew the beasts4#abfj ,on the coral island of ,niu or ,savage ,island1 in the ,south ,pacific1 there formerly reigned a line of kings4 ,but as the kings were also high priests1 and p#cee were supposed to make the food grow1 the people became angry with them in times of scarcity and killed them2 till at last1 as one after another was killed1 no one would be king1 and the monarchy came to an end4#abfa ,ancient ,chinese writers inform us that in ,corea the blame was laid on the king whenever too much or too little rain fell and the crops did not ripen4 ,some said that he must be deposed1 others that he must be slain4#abfb ,the ,chinese emperor himself is deemed responsible if the drought is at all severe1 and many are the self-condemnatory edicts on this subject published in the pages of the venerable ,peking ,gazette4 ,in extreme cases the emperor1 clad in humble vestments1 sacrifices to heaven and implores its protection4#abfc ,so1 too1 the kings of ,tonquin used to take blame to themselves when the country was visited by such calamities as scanty harvests1 dearth1 floods1 destructive hurricanes and cholera4 ,on these occasions the monarch would sometimes publicly confess his guilt and impose on himself a penance as a means of appeasing the wrath of ,heaven4#abfd ,in former days it sometimes happened that when the country suffered from drought and dearth the king of ,tonquin was obliged to change his name in the hope that this would turn the weather to rain4 ,but if the drought continued even after the change of name the people would sometimes resort to stronger measures and transfer the title of king from the legitimate monarch to his brother1 son1 or other near relation4#abfe ,sidenote3 ,power of medicine-men among the ,north ,american ,indians4 ,among the ,american ,indians the furthest advance towards civilisation was made under the monarchical and p#cef theocratic governments of ,mexico and ,peru2 but we know too little of the early history of these countries to say whether the predecessors of their deified kings were medicine-men or not4 ,perhaps a trace of such a succession may be detected in the oath which the ,mexican kings took when they mounted the throne3 they swore that they would make the sun to shine1 the clouds to give rain1 the rivers to flow1 and the earth to bring forth fruits in abundance4#abff ,certainly1 in aboriginal ,america the sorcerer or medicine-man1 surrounded by a halo of mystery and an atmosphere of awe1 was a personage of great influence and importance1 and he may well have developed into a chief or king in many tribes1 though positive evidence of such a development appears to be lacking4 ,thus ,catlin tells us that in ,north ,america the medicine-men 8are valued as dignitaries in the tribe1 and the greatest respect is paid to them by the whole community2 not only for their skill in their materia medica1 but more especially for their tact in magic and mysteries1 in which they all deal to a very great extent4 4 4 4 ,in all tribes their doctors are conjurors--are magicians--are sooth-sayers1 and ,i had like to have said high-priests1 inasmuch as they superintend and conduct all their religious ceremonies2 they are looked upon by all as oracles of the nation4 ,in all councils of war and peace1 they have a seat with the chiefs1 are regularly consulted before any public step is taken1 and the greatest deference and respect is paid to their opinions40#abfg ,among the ,loucheux of ,north-,west ,america each band is 8headed by a chief and one or more medicine-men4 ,the latter1 however1 do not possess any secular power as chiefs1 but they acquire an authority by shamanism to which even the chiefs themselves are subject40 8,the ,loucheux are very superstitious1 and place implicit faith in the pretended incantations of their medicine-men1 for whom they entertain great fear4 4 4 4 ,the power of the medicine-men is very great1 and they use every means they can to increase it by working on the fears and credulity of the people4 ,their influence exceeds even that of the chiefs4 ,the power of the p#ceg latter consists in the quantity of beads they possess1 their wealth and the means it affords them to work ill to those to whom they may be evil-disposed2 while the power of the medicine-man consists in the harm they believe he is able to do by shamanism1 should they happen to displease him in any way4 ,it is when sickness prevails that the conjuror rules supreme2 it is then that he fills his bead bags and increases his riches40#abfh ,amongst the ,tinneh ,indians of the same region 8the social standing of a medicine-man is1 on the whole1 a desirable one2 but it has also its drawbacks and its dark side4 ,the medicine-man is decidedly influential among his fellow savages4 ,he is consulted and listened to1 on account of the superior knowledge imparted to him by the spirits4 ,he is feared1 on account of his power to do evil1 viz4 to cause the death of a person1 to ruin his undertakings1 to render him unsuccessful in the hunt by driving away the game from his path1 to cause the loss of his property1 of his strength1 of his health1 of his faculties1 etc4 ,the medicine-man is rich1 because his services1 when summoned1 or even when accepted though uncalled for1 are generously remunerated4 ,he is respected on account of his continual intercourse with the supernatural world4 ,his words1 when said in a peculiar low tone1 with a momentary glow in the eyes1 which he seems able to control at will1 or when uttered during his sleep 7real or feigned7 are taken as oracles1 as the very words of the spirit4 ,in short1 for these tribes who have no chiefs1 no religion1 no medical knowledge1 he is the nearest approach to a chief1 a priest1 and a physician40#abfi ,similarly in ,california 8the shaman was1 and still is1 perhaps the most important individual among the ,maidu4 ,in the absence of any definite system of government1 the word of a shaman has great weight3 as a class they are regarded with much awe1 and as a rule are obeyed much more than the chief40#abgj ,as leader of the local branch p#ceh of a secret society the most noted ,maidu shaman of each district was supposed to make rain when it was needed1 to ensure a good crop of edible acorns and a plentiful supply of salmon1 and to drive away evil spirits1 disease1 and epidemics from the village4 ,further1 it was his business to inflict disease and death on hostile villages1 which he did by burning certain roots and blowing the smoke towards the doomed village1 while he said1 8,over there1 over there1 not here6 ,to the other place6 ,do not come back this way4 ,we are good4 ,make those people sick4 ,kill them1 they are bad people40#abga ,among the ,yokuts1 another tribe of ,californian ,indians1 the rain-makers exercised great influence4 ,one of them by his insinuating address1 eloquence1 and jugglery spread his fame to a distance of two hundred miles1 and cunningly availed himself of two years of drought to levy contributions far and wide from the trembling ,indians1 who attributed to his magic the fall of the rain4#abgb ,in the same tribe the wizards drew large profits from the rattlesnake dance which they danced every spring1 capering about with rattlesnakes twined round their arms2 for after this exhibition many simpletons paid them for complete immunity from snake-bites1 which the wizards were believed able to grant for a year4#abgc ,sidenote3 ,power of medicine-men among the ,south ,american ,indians4 ,in ,south ,america also the magicians or medicine-men seem to have been on the highroad to chieftainship or kingship4 ,one of the earliest settlers on the coast of ,brazil1 the ,frenchman ,thevet1 reports that the ,indians 8hold these pages 7or medicine-men7 in such honour and reverence that they adore1 or rather idolise them4 ,you may see the common folk go to meet them1 prostrate themselves1 and pray to them1 saying1 #8,grant that ,i be not ill1 that ,i do not die1 neither ,i nor my children1' or some such request4 ,and he answers1 #8,you shall not die1 you shall not be ill1' and such like replies4 ,but sometimes if it happens that these pages do not tell the truth1 and things turn out otherwise than they predicted1 the people make no scruple of killing them as unworthy of the title and dignity p#cei of pages40#abgd ,the ,indians of ,brazil1 says a modern writer who knew them well1 8have no priests but only magicians1 who at the same time use medical help and exorcism in order to exert influence over the superstition and the dread of spirits felt by the rude multitude4 ,we may perfectly compare them with the shamans of the north-eastern ,asiatic peoples4 ,but like the shamans they are not mere magicians1 fetish-men1 soothsayers1 interpreters of dreams1 visionaries1 and casters-out of devils2 their activity has also a political character in so far as they influence the decisions of the leaders and of the community in public business1 and exert a certain authority1 more than anybody else1 as judges1 sureties1 and witnesses in private affairs40#abge ,among the ,lengua ,indians of the ,gran ,chaco every clan has its cazique or chief1 but he possesses little authority4 ,in virtue of his office he has to make many presents1 so he seldom grows rich and is generally more shabbily clad than any of his subjects4 8,as a matter of fact the magician is the man who has most power in his hands1 and he is accustomed to receive presents instead of to give them40 ,it is the magician's duty to bring down misfortune and plagues on the enemies of his tribe1 and to guard his own people against hostile magic4 ,for these services he is well paid and by them he acquires a position of great influence and authority4#abgf ,among the ,indians of ,guiana also the magician or medicine-man 7piai1 peaiman7 is a personage of great importance4 ,by his magic art he alone1 it is believed1 can counteract the machinations of the great host of evil spirits1 to which these savages attribute all the ills of life4 ,it is almost impossible1 we are told1 to overestimate the dreadful sense of constant and unavoidable danger in which the ,indian would live were it not for his trust in the protecting power of the magician4 ,every village has one such spiritual guardian1 who is physician1 priest1 and magician in one4 ,his influence is immense4 ,no ,indian dare refuse him anything he takes a fancy to1 p#cfj from a trifle of food up to a man's wife4 ,hence these cunning fellows live in idleness on the fat of the land and acquire a large harem2 their houses are commonly full of women who serve them in the capacity of beasts of burden as well as of wives1 plodding wearily along under the weight of the baggage on long journeys1 while their lord and master1 fantastically tricked out in feathers and paint1 strolls ahead1 burdened only with his magic rattle and perhaps his bow and arrows4#abgg ,sidenote3 ,power of medicine-men among the pagan tribes of the ,malay ,peninsula4 ,among the wild pagan tribes of the ,malay peninsula the connexion between the offices of magician and chief is very close2 indeed the two offices are often united in the same person4 ,among these savages1 8as among the ,malays1 the accredited intermediary between gods and men is in all cases the medicine-man or sorcerer4 ,in the ,semang tribes the office of chief medicine-man appears to be generally combined with that of chief1 but amongst the ,sakai and ,jakun these offices are sometimes separated1 and although the chief is almost invariably a medicine-man of some repute1 he is not necessarily the chief medicine-man1 any more than the chief medicine-man is necessarily the administrative head of the tribe4 ,in both cases there is an unfailing supply of aspirants to the office1 though it may be taken for granted that1 all else being equal1 a successful medicine-man would have much the best prospect of being elected chief1 and that in the vast majority of cases his priestly duties form an important part of a chief's work4 ,the medicine-man is1 as might be expected1 duly credited with supernatural powers4 ,his tasks are to preside as chief medium at all the ceremonies1 to instruct the youth of the tribe1 to ward off as well as to heal all forms of sickness and trouble1 to foretell the future 7as affecting the results of any given act71 to avert when necessary the wrath of heaven1 and even when re-embodied after death in the shape of a wild beast1 to extend a benign protection to his devoted descendants4 ,among the ,sakai and the ,jakun he is provided with a distinctive form of dress and p#cfa body-painting1 and carries an emblematic wand or staff by virtue of his office40#abgh ,sidenote3 ,development of kings out of magicians among the ,malays4 ,throughout the ,malay region the rajah or king is commonly regarded with superstitious veneration as the possessor of supernatural powers1 and there are grounds for thinking that he too1 like apparently so many ,african chiefs1 has been developed out of a simple magician4 ,at the present day the ,malays firmly believe that the king possesses a personal influence over the works of nature1 such as the growth of the crops and the bearing of fruit-trees4 ,the same prolific virtue is supposed to reside1 though in a lesser degree1 in his delegates1 and even in the persons of ,europeans who chance to have charge of districts4 ,thus in ,selangor1 one of the native states of the ,malay ,peninsula1 the success or failure of the rice crops is often attributed to a change of district officers4#abgi ,the ,toorateyas of southern ,celebes hold that the prosperity of the rice depends on the behaviour of their princes1 and that bad government1 by which they mean a government which does not conform to ancient custom1 will result in a failure of the crops4#abhj ,sidenote3 ,belief of the ,dyaks in the power of the rajah to fertilise the rice4 ,the ,dyaks of ,sarawak believed that their famous ,english ruler1 ,rajah ,brooke1 was endowed with a certain magical virtue which1 if properly applied1 could render the rice-crops abundant4 ,hence when he visited a tribe1 they used to bring him the seed which they intended to sow next year1 and he fertilised it by shaking over it the women's necklaces1 which had been previously dipped in a special mixture4 ,and when he entered a village1 the women would wash and bathe his feet1 first with water1 and then with the milk of a young coco-nut1 and lastly with water again1 and all this water which had touched his person they preserved for the purpose of distributing it on their farms1 believing that it ensured an abundant harvest4 ,tribes which were too far p#cfb off for him to visit used to send him a small piece of white cloth and a little gold or silver1 and when these things had been impregnated by his generative virtue they buried them in their fields1 and confidently expected a heavy crop4 ,once when a ,european remarked that the rice-crops of the ,samban tribe were thin1 the chief immediately replied that they could not be otherwise1 since ,rajah ,brooke had never visited them1 and he begged that ,mr4 ,brooke might be induced to visit his tribe and remove the sterility of their land4#abha ,sidenote3 ,links between ,malay rajahs and magicians4 ,among the ,malays the links which unite the king or rajah with the magician happen to be unusually plain and conspicuous4 ,thus the magician shares with the king the privilege of using cloth dyed yellow1 the royal colour2 he has considerable political influence1 and he can compel people to address him in ceremonial language1 of which indeed the phraseology is even more copious in its application to a magician than to a king4 ,moreover1 and this is a fact of great significance1 the ,malay magician owns certain insignia which are said to be exactly analogous to the regalia of the king1 and even bear the very same name 7kabsaran74#abhb ,now the regalia of a ,malay king are not mere jewelled baubles designed to impress the multitude with the pomp and splendour of royalty2 they are regarded as wonder-working talismans1#abhc the possession of which carries with it the right to the throne2 if the king loses them1 he thereby forfeits the allegiance of his subjects4 ,it seems1 therefore1 to be a probable inference that in the ,malay region the regalia of the kings are only the conjuring apparatus of their predecessors the magicians1 and that in this part of the world accordingly the magician is the humble grub or chrysalis which in due time bursts and discloses that gorgeous butterfly the rajah or king4 ,sidenote3 ,in ,celebes the regalia are talismans or fetishes1 the possession of which carries with it the right to the throne4 ,nowhere apparently in the ,indian ,archipelago is this view of the regalia as the true fount of regal dignity carried to such lengths as in southern ,celebes4 ,here the royal p#cfc authority is supposed to be in some mysterious fashion embodied in the regalia1 while the princes owe all the power they exercise1 and all the respect they enjoy1 to their possession of these precious objects4 ,in short1 the regalia reign1 and the princes are merely their representatives4 ,hence whoever happens to possess the regalia is regarded by the people as their lawful king4 ,for example1 if a deposed monarch contrives to keep the regalia1 his former subjects remain loyal to him in their hearts1 and look upon his successor as a usurper who is to be obeyed only in so far as he can exact obedience by force4 ,and on the other hand1 in an insurrection the first aim of the rebels is to seize the regalia1 for if they can only make themselves masters of them1 the authority of the sovereign is gone4 ,in short1 the regalia are here fetishes1 which confer a title to the throne and control the fate of the kingdom4 ,houses are built for them to dwell in1 as if they were living creatures2 furniture1 weapons1 and even lands are assigned to them4 ,like the ark of ,god1 they are carried with the army to battle1 and on various occasions the people propitiate them1 as if they were gods1 by prayer and sacrifice and by smearing them with blood4 ,some of them serve as instruments of divination1 or are brought forth in times of public disaster for the purpose of staying the evil1 whatever it may be4 ,for example1 when plague is rife among men or beasts1 or when there is a prospect of dearth1 the ,boogineese bring out the regalia1 smear them with buffalo's blood1 and carry them about4 ,for the most part these fetishes are heirlooms of which the origin is forgotten2 some of them are said to have fallen from heaven4 ,popular tradition traces the foundation of the oldest states to the discovery or acquisition of one of these miraculous objects--it may be a stone1 a piece of wood1 a fruit1 a weapon1 or what not1 of a peculiar shape or colour4 ,often the original regalia have disappeared in course of time1 but their place is taken by the various articles of property which were bestowed on them1 and to which the people have transferred their pious allegiance4 ,the oldest dynasties have the most regalia1 and the holiest regalia consist of relics of the bodies of former princes1 which are kept in golden caskets wrapt in silk4 ,at ,paloppo1 the p#cfd capital of ,loowoo1 a kingdom on the coast of ,celebes1 two toy cannons1 with barrels like thin gas-pipes1 are regalia2 their possession is supposed to render the town impregnable4 ,other regalia of this kingdom are veiled from vulgar eyes in bark-cloth4 ,when a missionary requested to see them1 the official replied that it was strictly forbidden to open the bundle2 were he to do so1 the earth would yawn and swallow them up4 ,in ,bima the principal part of the regalia or public talismans consists of a sacred brown horse1 which no man may ride4 ,it is always stabled in the royal palace4 ,when the animal passes the government fort on high days and holidays1 it is saluted with the fire of five guns2 when it is led to the river to bathe1 the royal spear is carried before it1 and any man who does not give way to the beast1 or crosses the road in front of it1 has to pay a fine4 ,but the horse is mortal1 and when it goes the way of all horse-flesh1 another steed chosen from the same stud reigns in its place4#abhd ,sidenote3 ,magical virtue of regalia in ,egypt and ,africa4 ,regalia venerated in ,cambodia1 ,scythia1 and ancient ,greece4 ,but if in the ,malay region the regalia are essentially wonder-working talismans or fetishes which the kings appear to have derived from their predecessors the magicians1 we may conjecture that in other parts of the world the emblems of royalty may at some time have been viewed in a similar light and have had a similar origin4 ,in ancient ,egypt the two royal crowns1 the white and the red1 were supposed to be endowed with magical virtues1 indeed to be themselves divinities1 embodiments of the sun god4 ,one text declares3 8,the white crown is the eye of ,horus2 the red crown is the eye of ,horus40 ,another text speaks of a crown as a 8great magician40 ,and applied to the image of a god1 the crown was supposed to confirm the deity in the possession of his soul and of his form4#abhe ,among the ,yorubas of ,west ,africa p#cfe at the present time the king's crown is sacred and is supposed to be the shrine of a spirit which has to be propitiated4 ,when the king 7,oni7 of ,ife visited ,lagos some years ago1 he had to sacrifice five sheep to his crown between ,ibadan and ,ife1 a two days' journey on foot4#abhf ,among the ,ashantees 8the throne or chair of the king or chief is believed to be inhabited by a spirit to which it is consecrated1 and to which human sacrifices were formerly offered3 at present the victims are sheep4 ,it is the personification of power2 hence a king is not a king and a chief is not a chief until he has been solemnly installed on the throne40#abhg ,among the ,hos1 a ,ewe tribe of ,togoland in ,german ,west ,africa1 the king's proper throne is small and the king does not sit on it4 ,usually it is bound round with magic cords and wrapt up in a sheep's skin2 but from time to time it is taken out of the wrappings1 washed in a stream1 and smeared all over with the blood of a sheep which has been sacrificed for the purpose4 ,the flesh of the sheep is boiled and a portion of it eaten by every man who has been present at the ceremony4#abhh ,in ,cambodia the regalia are regarded as a palladium on which the existence of the kingdom depends2 they are committed to ,brahmans for safe keeping4#abhi ,in antiquity the ,scythian kings treasured as sacred a plough1 a yoke1 a battle-axe1 and a cup1 all of gold1 which were said to have fallen from heaven2 they offered great sacrifices to these sacred things at an annual festival2 and if the man in charge of them fell asleep under the open sky1 it was believed that he would die within the year4#abij ,the sceptre of king ,agamemnon1 or what passed for such1 was worshipped as a god at ,chaeronea2 a man acted as priest of the sceptre for a year at a time1 and sacrifices were offered to it daily4#abia ,the golden lamb of ,mycenae1 on the possession of which1 according to legend1 the two rivals ,atreus and ,thyestes based their claim to the throne1#abib may have been a royal talisman of this sort4 p#cff ,sidenote3 ,the belief that kings possess magical or supernatural powers to control the course of nature for the good of their subjects seems to have been shared by the ancestors of all the ,aryan races from ,india to ,ireland4 ,swedish and ,danish kings4 ,irish kings4 ,magical virtue attributed to the chiefs of the ,macleods4 ,the belief that kings possess magical or supernatural powers by virtue of which they can fertilise the earth and confer other benefits on their subjects would seem to have been shared by the ancestors of all the ,aryan races from ,india to ,ireland1 and it has left clear traces of itself in our own country down to modern times4 ,thus the ancient ,hindoo law-book called ,the ,laws of ,manu describes as follows the effects of a good king's reign3 8,in that country where the king avoids taking the property of mortal sinners1 men are born in due time and are long-lived4 ,and the crops of the husbandmen spring up1 each as it was sown1 and the children die not1 and no misshaped offspring is born40#abic ,in ,homeric ,greece kings and chiefs were spoken of as sacred or divine2 their houses1 too1 were divine and their chariots sacred2#abid and it was thought that the reign of a good king caused the black earth to bring forth wheat and barley1 the trees to be loaded with fruit1 the flocks to multiply1 and the sea to yield fish4#abie ,a ,greek historian of a much later age tells us that in the reign of a very bad king of ,lydia the country suffered from drought1 for which he would seem to have held the king responsible4#abif ,there is a tradition that once when the land of the ,edonians in ,thrace bore no fruit1 the god ,dionysus intimated to the people that its fertility could be restored by putting their king ,lycurgus to death4 ,so they took him to ,mount ,pangaeum and there caused him to be torn in pieces by horses4#abig ,when the crops failed1 the ,burgundians used to blame their kings and depose them4#abih ,in the time of the ,swedish king ,domalde a mighty famine broke out1 which lasted several years1 and could be stayed by the blood neither of beasts nor of men4 ,therefore1 in a great popular p#cfg assembly held at ,upsala1 the chiefs decided that ,king ,domalde himself was the cause of the scarcity and must be sacrificed for good seasons4 ,so they slew him and smeared with his blood the altars of the gods4 ,again1 we are told that the ,swedes always attributed good or bad crops to their kings as the cause4 ,now1 in the reign of ,king ,olaf1 there came dear times and famine1 and the people thought that the fault was the king's1 because he was sparing in his sacrifices4 ,so1 mustering an army1 they marched against him1 surrounded his dwelling1 and burned him in it1 8giving him to ,odin as a sacrifice for good crops40#abii ,in the ,middle ,ages1 when ,waldemar ,i41 ,king of ,denmark1 travelled in ,germany1 mothers brought their infants and husbandmen their seed for him to lay his hands on1 thinking that children would both thrive the better for the royal touch1 and for a like reason farmers asked him to throw the seed for them4#acjj ,it was the belief of the ancient ,irish that when their kings observed the customs of their ancestors1 the seasons were mild1 the crops plentiful1 the cattle fruitful1 the waters abounded with fish1 and the fruit trees had to be propped up on account of the weight of their produce4 ,a canon attributed to ,st4 ,patrick enumerates among the blessings that attend the reign of a just king 8fine weather1 calm seas1 crops abundant1 and trees laden with fruit40 ,on the other hand1 dearth1 dryness of cows1 blight of fruit1 and scarcity of corn were regarded as infallible proofs that the reigning king was bad4 ,for example1 in the reign of the usurper king ,carbery ,kinncat1 8evil was the state of ,ireland3 fruitless her corn1 for there used to be only one grain on the stalk2 fruitless her rivers2 milkless her cattle2 plentiless her fruit1 for there used to be p#cfh but one acorn on the stalk40#acja ,superstitions of the same sort seem to have lingered in the ,highlands of ,scotland down to the eighteenth century2 for when ,dr4 ,johnson travelled in ,skye it was still held that the return of the laird to ,dunvegan1 after any considerable absence1 produced a plentiful capture of herring4#acjb ,the laird of ,dunvegan is chief of the clan of the ,macleods1 and his family still owns a banner which is called 8,macleods ,fairy ,banner10 on account of the supernatural powers ascribed to it4 ,when it is unfurled1 victory in war attends it1 and it relieves its followers from imminent danger4 ,but these virtues it can exert only thrice1 and already it has been twice unfurled4 ,when the potato crop failed1 many of the common people desired that the magical banner should be displayed1 apparently in the belief that the mere sight of it would produce a fine crop of potatoes4 ,every woman with child who sees it is taken with premature labour1 and every cow casts her calf4#acjc ,sidenote3 ,a relic of this belief is the notion that ,english kings can heal scrofula by their touch4 ,charles ,,ii4 touching for the king's evil 7scrofula74 ,english kings touching for scrofula4 ,perhaps the last relic of such superstitions which lingered about our ,english kings was the notion that they could heal scrofula by their touch4 ,the disease was accordingly known as the ,king's ,evil4 ,queen ,elizabeth often exercised this miraculous gift of healing4 ,on ,midsummer ,day #afcc1 ,charles the ,first cured a hundred patients at one swoop in the chapel royal at ,holyrood4#acjd ,but it was under his son ,charles the ,second that the practice seems to have attained its highest vogue4 ,in this respect the ,merry ,monarch did not let the grass grow under his feet4 ,it was the twenty-ninth of ,may #affj when he was brought home in triumph from exile amid a shouting multitude and a forest of brandished swords1 over roads strewed with flowers and through streets hung with tapestry1 while the fountains ran wine and all the bells of ,london rang for joy4 ,and it was on the sixth of ,july that he began to touch for the ,king's p#cfi ,evil4 ,the ceremony is thus described by ,evelyn1 who may have witnessed it4 8,his ,majestie began first to touch for ye evil1 according to costome1 thus3 ,his ,matie sitting under his state in the ,banquetting ,house1 the chirurgeons cause the sick to be brought or led up to the throne1 where they kneeling1 ye ,king strokes their faces or cheekes with both his hands at once1 at which instant a chaplaine in his formalities says1 #8,he put his hands upon them and he healed them4' ,this is sayd to everyone in particular4 ,when they have been all touch'd they come up again in the same order1 and the other chaplaine kneeling1 and having angel gold strung on white ribbon on his arme1 delivers them one by one to his ,matie1 who puts them about the necks of the touched as they pass1 whilst the first chaplaine repeats1 #8,that is ye true light who came into ye world4' ,then follows an ,epistle 7as at first a ,gospell7 with the liturgy1 prayers for the sick1 with some alteration1 lastly ye blessing2 and then the ,lo4 ,chamberlaine and the ,comptroller of the ,household bring a basin1 ewer and towell1 for his ,majesty to wash40#acje ,pepys witnessed the same ceremony at the same place on the thirteenth of ,april in the following year and he has recorded his opinion that it was 8an ugly office and a simple40#acjf ,it is said that in the course of his reign ,charles the ,second touched near a hundred thousand persons for scrofula4 ,the press to get near him was sometimes terrific4 ,on one occasion six or seven of those who came to be healed were trampled to death4 ,while the hope of a miraculous cure attracted the pious and sanguine1 the certainty of receiving angel gold attracted the needy and avaricious1 and it was not always easy for the royal surgeons to distinguish between the motives of the applicants4 ,this solemn mummery cost the state little less than ten thousand pounds a year4 ,the cool-headed ,william the ,third contemptuously refused to lend himself to the hocus-pocus2 and when his palace was besieged by the usual unsavoury crowd1 he ordered them to be turned away p#cgj with a dole4 ,on the only occasion when he was importuned into laying his hand on a patient1 he said to him1 8,god give you better health and more sense40 ,however1 the practice was continued1 as might have been expected1 by the dull bigot ,james the ,second#acjg and his dull daughter ,queen ,anne4 ,in his childhood ,dr4 ,johnson was touched for scrofula by the queen1 and he always retained a faint but solemn recollection of her as of a lady in diamonds with a long black hood4#acjh ,to judge by the too faithful picture which his biographer has drawn of the doctor's appearance in later life we may conclude that the touch of the queen's hand was not a perfect remedy for the disorder2 perhaps the stream of divine grace which had flowed so copiously in the veins of ,charles the ,second had been dried up by the interposition of the sceptical ,william4 ,sidenote3 ,other kings and chiefs have claimed to heal diseases by a touch4 ,the kings of ,france also claimed to possess the same gift of healing by touch1 which they are said to have derived from ,clovis or from ,st4 ,louis1 while our ,english kings inherited it from ,edward the ,confessor4#acji ,we may suspect that these estimates of the antiquity of the gift were far too modest1 and that the barbarous1 nay savage1 predecessors both of the ,saxon and of the ,merovingian kings had with the same justice claimed the same powers many ages before4 ,down to the nineteenth century the ,west ,african tribe of the ,walos1 in ,senegal1 ascribed to their royal family a like power of healing by touch4 ,mothers have been seen to bring their sick children to the queen1 who touched them solemnly with her foot on the back1 the stomach1 the head1 and the legs1 after which the women departed in peace1 convinced that p#cga their children had been made whole4#acaj ,similarly the savage chiefs of ,tonga were believed to heal scrofula and cases of indurated liver by the touch of their feet2 and the cure was strictly homoeopathic1 for the disease as well as the cure was thought to be caused by contact with the royal person or with anything that belonged to it4#acaa ,in fact royal personages in the ,pacific and elsewhere have been supposed to live in a sort of atmosphere highly charged with what we may call spiritual electricity1 which1 if it blasts all who intrude into its charmed circle1 has happily also the gift of making them whole again by a touch4#acab ,we may conjecture that similar views prevailed in ancient times as to the predecessors of our ,english monarchs1 and that accordingly scrofula received its name of the ,king's ,evil from the belief that it was caused as well as cured by contact with a king4#acac ,in ,loango palsy is called the king's disease1 because the negroes imagine it to be heaven's punishment for treason meditated against the king4#acad ,sidenote3 ,on the whole kings seem to have been often evolved out of magicians1 but in course of time to have exchanged magical for religious functions1 in other words1 to have become priests instead of sorcerers4 ,on the whole1 then1 we seem to be justified in inferring that in many parts of the world the king is the lineal successor of the old magician or medicine-man4 ,when once a special class of sorcerers has been segregated from the community and entrusted by it with the discharge of duties on which the public safety and welfare are believed to depend1 these men gradually rise to wealth and power1 till their leaders blossom out into sacred kings4 ,but the great social revolution which thus begins with democracy and ends in despotism is attended by an intellectual revolution which affects both the conception and the functions of royalty4 p#cgb ,for as time goes on1 the fallacy of magic becomes more and more apparent to the acuter minds and is slowly displaced by religion2 in other words1 the magician gives way to the priest1 who renouncing the attempt to control directly the processes of nature for the good of man1 seeks to attain the same end indirectly by appealing to the gods to do for him what he no longer fancies he can do for himself4 ,hence the king1 starting as a magician1 tends gradually to exchange the practice of magic for the priestly functions of prayer and sacrifice4 ,and while the distinction between the human and the divine is still imperfectly drawn1 it is often imagined that men may themselves attain to godhead1 not merely after their death1 but in their lifetime1 through the temporary or permanent possession of their whole nature by a great and powerful spirit4 ,no class of the community has benefited so much as kings by this belief in the possible incarnation of a god in human form4 ,the doctrine of that incarnation1 and with it the theory of the divinity of kings in the strict sense of the word1 will form the subject of the following chapter4 p#cgc ,,chapter ,,vii ,,incarnate ,,human ,,gods ,sidenote3 ,the conception of gods has been slowly evolved4 ,as religion grows1 magic declines into a black art4 ,the instances which in the preceding chapters ,i have drawn from the beliefs and practices of rude peoples all over the world1 may suffice to prove that the savage fails to recognise those limitations to his power over nature which seem so obvious to us4 ,in a society where every man is supposed to be endowed more or less with powers which we should call supernatural1 it is plain that the distinction between gods and men is somewhat blurred1 or rather has scarcely emerged4 ,the conception of gods as superhuman beings endowed with powers to which man possesses nothing comparable in degree and hardly even in kind1 has been slowly evolved in the course of history4#acae ,by primitive peoples the supernatural agents are not regarded as greatly1 if at all1 superior to man2 for they may be frightened and coerced by him into doing his will4 ,at this stage of thought the world is viewed as a great democracy2 all beings in it1 whether natural or supernatural1 are supposed to stand on a footing of tolerable equality4 ,but with the growth of his knowledge man learns to realise more clearly the vastness of nature and his own littleness and feebleness in presence of it4 ,the recognition of his helplessness does not1 however1 carry with it a corresponding belief in the impotence of those supernatural beings with which his imagination peoples the universe4 ,on the contrary1 it enhances his p#cgd conception of their power4 ,for the idea of the world as a system of impersonal forces acting in accordance with fixed and invariable laws has not yet fully dawned or darkened upon him4 ,the germ of the idea he certainly has1 and he acts upon it1 not only in magic art1 but in much of the business of daily life4 ,but the idea remains undeveloped1 and so far as he attempts to explain the world he lives in1 he pictures it as the manifestation of conscious will and personal agency4 ,if then he feels himself to be so frail and slight1 how vast and powerful must he deem the beings who control the gigantic machinery of nature6 ,thus as his old sense of equality with the gods slowly vanishes1 he resigns at the same time the hope of directing the course of nature by his own unaided resources1 that is1 by magic1 and looks more and more to the gods as the sole repositories of those supernatural powers which he once claimed to share with them4 ,with the advance of knowledge1 therefore1 prayer and sacrifice assume the leading place in religious ritual2 and magic1 which once ranked with them as a legitimate equal1 is gradually relegated to the background and sinks to the level of a black art4 ,it is now regarded as an encroachment1 at once vain and impious1 on the domain of the gods1 and as such encounters the steady opposition of the priests1 whose reputation and influence rise or fall with those of their gods4 ,hence1 when at a late period the distinction between religion and superstition has emerged1 we find that sacrifice and prayer are the resource of the pious and enlightened portion of the community1 while magic is the refuge of the superstitious and ignorant4 ,but when1 still later1 the conception of the elemental forces as personal agents is giving way to the recognition of natural law2 then magic1 based as it implicitly is on the idea of a necessary and invariable sequence of cause and effect1 independent of personal will1 reappears from the obscurity and discredit into which it had fallen1 and by investigating the causal sequences in nature1 directly prepares the way for science4 ,alchemy leads up to chemistry4 ,sidenote3 ,the conception of a man-god or deity incarnate in human form belongs to an early stage of religious history4 ,the notion of a man-god1 or of a human being endowed with divine or supernatural powers1 belongs essentially to that earlier period of religious history in which gods and p#cge men are still viewed as beings of much the same order1 and before they are divided by the impassable gulf which1 to later thought1 opens out between them4 ,strange1 therefore1 as may seem to us the idea of a god incarnate in human form1 it has nothing very startling for early man1 who sees in a man-god or a god-man only a higher degree of the same supernatural powers which he arrogates in perfect good faith to himself4 ,nor does he draw any very sharp distinction between a god and a powerful sorcerer4 ,his gods1 as we have seen1#acaf are often merely invisible magicians who behind the veil of nature work the same sort of charms and incantations which the human magician works in a visible and bodily form among his fellows4 ,and as the gods are commonly believed to exhibit themselves in the likeness of men to their worshippers1 it is easy for the magician1 with his supposed miraculous powers1 to acquire the reputation of being an incarnate deity4 ,thus beginning as little more than a simple conjurer1 the medicine-man or magician tends to blossom out into a full-blown god and king in one4 ,only in speaking of him as a god we must beware of importing into the savage conception of deity those very abstract and complex ideas which we attach to the term4 ,our ideas on this profound subject are the fruit of a long intellectual and moral evolution1 and they are so far from being shared by the savage that he cannot even understand them when they are explained to him4 ,much of the controversy which has raged as to the religion of the lower races has sprung merely from a mutual misunderstanding4 ,the savage does not understand the thoughts of the civilised man1 and few civilised men understand the thoughts of the savage4 ,when the savage uses his word for god1 he has in his mind a being of a certain sort3 when the civilised man uses his word for god1 he has in his mind a being of a very different sort2 and if1 as commonly happens1 the two men are equally unable to place themselves at the other's point of view1 nothing but confusion and mistakes can result from their discussions4 ,if we civilised men insist on limiting the name of ,god to that particular conception of the divine nature which we ourselves have formed1 then we must confess that p#cgf the savage has no god at all4 ,but we shall adhere more closely to the facts of history if we allow most of the higher savages at least to possess a rudimentary notion of certain supernatural beings who may fittingly be called gods1 though not in the full sense in which we use the word4 ,that rudimentary notion represents in all probability the germ out of which the civilised peoples have gradually evolved their own high conceptions of deity2 and if we could trace the whole course of religious development1 we might find that the chain which links our idea of the ,godhead with that of the savage is one and unbroken4 ,sidenote3 ,examples of incarnate human deities4 ,the incarnation either temporary or permanent4 ,with these explanations and cautions ,i will now adduce some examples of gods who have been believed by their worshippers to be incarnate in living human beings1 whether men or women4 ,the persons in whom a deity is thought to reveal himself are by no means always kings or descendants of kings2 the supposed incarnation may take place even in men of the humblest rank4 ,in ,india1 for example1 one human god started in life as a cotton-bleacher and another as the son of a carpenter4#acag ,i shall therefore not draw my examples exclusively from royal personages1 as ,i wish to illustrate the general principle of the deification of living men1 in other words1 the incarnation of a deity in human form4 ,such incarnate gods are common in rude society4 ,the incarnation may be temporary or permanent4 ,in the former case1 the incarnation--commonly known as inspiration or possession--reveals itself in supernatural knowledge rather than in supernatural power4 ,in other words1 its usual manifestations are divination and prophecy rather than miracles4 ,on the other hand1 when the incarnation is not merely temporary1 when the divine spirit has permanently taken up its abode in a human body1 the god-man is usually expected to vindicate his character by working miracles4 ,only we have to remember that by men at this stage of thought miracles are not considered as breaches of natural law4 ,not conceiving the existence of natural law1 primitive man cannot p#cgg conceive a breach of it4 ,a miracle is to him merely an unusually striking manifestation of a common power4 ,sidenote3 ,temporary incarnation of gods in human form among the ,polynesians4 ,the belief in temporary incarnation or inspiration is world-wide4 ,certain persons are supposed to be possessed from time to time by a spirit or deity2 while the possession lasts1 their own personality lies in abeyance1 the presence of the spirit is revealed by convulsive shiverings and shakings of the man's whole body1 by wild gestures and excited looks1 all of which are referred1 not to the man himself1 but to the spirit which has entered into him2 and in this abnormal state all his utterances are accepted as the voice of the god or spirit dwelling in him and speaking through him4 ,thus1 for example1 in the ,sandwich ,islands1 the king personating the god1 uttered the responses of the oracle from his concealment in a frame of wicker-work4 ,but in the southern islands of the ,pacific the god 8frequently entered the priest1 who1 inflated as it were with the divinity1 ceased to act or speak as a voluntary agent1 but moved and spoke as entirely under supernatural influence4 ,in this respect there was a striking resemblance between the rude oracles of the ,polynesians1 and those of the celebrated nations of ancient ,greece4 ,as soon as the god was supposed to have entered the priest1 the latter became violently agitated1 and worked himself up to the highest pitch of apparent frenzy1 the muscles of the limbs seemed convulsed1 the body swelled1 the countenance became terrific1 the features distorted1 and the eyes wild and strained4 ,in this state he often rolled on the earth1 foaming at the mouth1 as if labouring under the influence of the divinity by whom he was possessed1 and1 in shrill cries1 and violent and often indistinct sounds1 revealed the will of the god4 ,the priests1 who were attending1 and versed in the mysteries1 received1 and reported to the people1 the declarations which had been thus received4 ,when the priest had uttered the response of the oracle1 the violent paroxysm gradually subsided1 and comparative composure ensued4 ,the god did not1 however1 always leave him as soon as the communication had been made4 ,sometimes the same taura1 or priest1 continued for two or three days possessed by the spirit or deity2 a piece of a native cloth1 of a peculiar kind1 worn round one arm1 was an indication p#cgh of inspiration1 or of the indwelling of the god with the individual who wore it4 ,the acts of the man during this period were considered as those of the god1 and hence the greatest attention was paid to his expressions1 and the whole of his deportment4 4 4 4 ,when uruhia1 7under the inspiration of the spirit17 the priest was always considered as sacred as the god1 and was called1 during this period1 atua1 god1 though at other times only denominated taura or priest40#acah ,sidenote3 ,temporary incarnation of gods in ,mangaia1 ,fiji1 ,bali1 and ,celebes4 ,temporary incarnation of gods in human form4 ,in ,mangaia1 an island of the ,south ,pacific1 the priests in whom the gods took up their abode from time to time were called 8god-boxes0 or1 for shortness1 8gods40 ,before giving oracles as gods1 they drank an intoxicating liquor1 and in the frenzy thus produced their wild whirling words were received as the voice of the deity4#acai ,in ,fiji there is in every tribe a certain family who alone are liable to be thus temporarily inspired or possessed by a divine spirit4 8,their qualification is hereditary1 and any one of the ancestral gods may choose his vehicle from among them4 ,i have seen this possession1 and a horrible sight it is4 ,in one case1 after the fit was over1 for some time the man's muscles and nerves twitched and quivered in an extraordinary way4 ,he was naked except for his breech-clout1 and on his naked breast little snakes seemed to be wriggling for a moment or two beneath his skin1 disappearing and then suddenly reappearing in another part of his chest4 ,when the mbete 7which we may translate #8priest' for want of a better word7 is seized by the possession1 the god within him calls out his own name in a stridulous tone1 #8,it is ,i6 ,katouivere6' or some other name4 ,at the next possession some other ancestor may declare himself40#acbj ,in ,bali there are certain persons called prmas1 who are predestined or fitted by nature to become the temporary abode of the invisible deities4 ,when a god is to be consulted1 the villagers go and compel some of these mediums to lend their services4 ,sometimes the medium leaves his consciousness at home1 and is then conducted with marks of honour to the temple1 ready to p#cgi receive the godhead into his person4 ,generally1 however1 some time passes before he can be brought into the requisite frame of body and mind2 but the desired result may be hastened by making him inhale the smoke of incense or surrounding him with a band of singing men or women4 ,the soul of the medium quits for a time his body1 which is thus placed at the disposal of the deity1 and up to the moment when his consciousness returns all his words and acts are regarded as proceeding not from himself but from the god4 ,so long as the possession lasts he is a dewa kapiragan1 that is1 a god who has become man1 and in that character he answers the questions put to him4 ,during this time his body is believed to be immaterial and hence invulnerable4 ,a dance with swords and pikes follows the consultation of the oracle2 but these weapons could make no impression on the ethereal body of the inspired medium4#acba ,in ,poso1 a district of ,central ,celebes1 sickness is often supposed to be caused by an alien substance1 such as a piece of tobacco1 a stick1 or even a chopping-knife1 which has been introduced unseen into the body of the sufferer by the magic art of an insidious foe4 ,to discover and eject this foreign matter is a task for a god1 who for this purpose enters into the body of a priestess1 speaks through her mouth1 and performs the necessary surgical operation with her hands4 ,an eye-witness of the ceremony has told how1 when the priestess sat beside the sick man1 with her head covered by a cloth1 she began to quiver and shake and to sing in a strident tone1 at which some one observed to the writer1 8,now her own spirit is leaving her body and a god is taking its place40 ,on removing the cloth from her head she was no longer a woman but a heavenly spirit1 and gazed about her with an astonished air as if to ask how she came from her own celestial region to this humble abode4 ,yet the divine spirit condescended to chew betel and to drink palm-wine like any poor mortal of earthly mould4 ,after she had pretended to extract the cause of the disease by laying the cloth from her head on the patient's stomach and pinching it1 she veiled her face once more1 sobbed1 p#chj quivered1 and shook violently1 at which the people said1 8,the human spirit is returning into her40#acbb ,sidenote3 ,deification of the sacrificer in ,brahman ritual4 ,the new birth4 ,a ,brahman householder who performs the regular half-monthly sacrifices is supposed thereby to become himself a deity for a time4 ,in the words of the ,satapatha-,brhmana1 8,he who is consecrated draws nigh to the gods and becomes one of the deities40#acbc 8,all formulas of the consecration are audgrabhana 7elevatory71 since he who is consecrated elevates himself 7ud-grabh7 from this world to the world of the gods4 ,he elevates himself by means of these same formulas40#acbd 8,he who is consecrated indeed becomes both ,vishnu and a sacrificer2 for when he is consecrated1 he is ,vishnu1 and when he sacrifices1 he is the sacrificer40#acbe ,after he has completed the sacrifice he becomes man again1 divesting himself of his sacred character with the words1 8,now ,i am he who ,i really am10 which are thus explained in the ,satapatha-,brhmana3 8,in entering upon the vow1 he becomes1 as it were1 non-human2 and as it would not be becoming for him to say1 #8,i enter from truth into untruth'2 and as1 in fact1 he now again becomes man1 let him therefore divest himself 7of the vow7 with the text3 #8,now ,i am he who ,i really am4'0#acbf ,the means by which the sacrificer passed from untruth to truth1 from the human to the divine1 was a simulation of a new birth4 ,he was sprinkled with water as a symbol of seed4 ,he feigned to be an embryo1 and shut himself up in a special hut1 which represented the womb4 ,under his robe he wore a belt1 and over it the skin of a black antelope2 the belt stood for the navel-string1 and the robe and the black antelope skin represented the inner and outer membranes 7the amnion and the chorion7 in which an embryo is wrapt4 ,he might not scratch himself with his nails or a stick because he was an embryo1 and were an embryo scratched with nails or a stick it would die4 ,if he moved about in p#cha the hut1 it was because the child moves about in the womb4 ,if he kept his fists doubled up1 it was because an unborn babe does the same4 ,if in bathing he put off the black antelope skin but retained his robe1 it was because the child is born with the amnion but not with the chorion4 ,by these practices he acquired1 in addition to his old natural and mortal body1 a new body that was sacramental and immortal1 invested with superhuman powers1 encircled with an aureole of fire4 ,thus1 by a new birth1 a regeneration of his carnal nature1 the man became a god4 ,at his natural birth1 the ,brahmans said1 man is born but in part2 it is by sacrifice that he is truly born into the world4 ,the funeral rites1 which ensured the final passage from earth to heaven1 might be considered as a phase of the new birth4 8,in truth10 they said1 8man is born thrice4 ,at first he is born of his father and mother2 then when he sacrifices he is born again2 and lastly1 when he dies and is laid on the fire1 he is born again from it1 and that is his third birth4 ,that is why they say that man is born thrice40#acbg ,sidenote3 ,temporary incarnation or inspiration produced by drinking blood4 ,but examples of such temporary inspiration are so common in every part of the world and are now so familiar through books on ethnology that it is needless to multiply illustrations of the general principle4#acbh ,it may be well1 however1 to refer to two particular modes of producing temporary inspiration1 because they are perhaps less known than some others1 and because we shall have occasion to refer to them later on4 ,one of these modes of producing inspiration is by sucking the fresh blood of a sacrificed victim4 ,in the temple of ,apollo ,diradiotes at ,argos1 a lamb was sacrificed by night once a month2 a woman1 who had to observe a rule of chastity1 tasted the blood of the lamb1 and thus being inspired by the god she prophesied or divined4#acbi ,at ,aegira in ,achaia the priestess of ,earth drank the fresh blood of a p#chb bull before she descended into the cave to prophesy4#accj ,in southern ,india a devil-dancer 8cuts and lacerates his flesh till the blood flows1 lashes himself with a huge whip1 presses a burning torch to his breast1 drinks the blood which flows from his own wounds1 or drinks the blood of the sacrifice1 putting the throat of the decapitated goat to his mouth4 ,then1 as if he had acquired new life1 he begins to brandish his staff of bells1 and to dance with a quick but wild unsteady step4 ,suddenly the afflatus descends4 ,there is no mistaking that glare1 or those frantic leaps4 ,he snorts1 he stares1 he gyrates4 ,the demon has now taken bodily possession of him2 and1 though he retains the power of utterance and of motion1 both are under the demon's control1 and his separate consciousness is in abeyance4 ,the bystanders signalize the event by raising a long shout1 attended with a peculiar vibratory noise1 which is caused by the motion of the hand and tongue1 or of the tongue alone4 ,the devil-dancer is now worshipped as a present deity1 and every bystander consults him respecting his disease1 his wants1 the welfare of his absent relatives1 the offerings to be made for the accomplishment of his wishes1 and1 in short1 respecting everything for which superhuman knowledge is supposed to be available40#acca ,similarly among the ,kuruvikkarans1 a class of bird-catchers and beggars in ,southern ,india1 the goddess ,kali is believed to descend upon the priest1 and he gives oracular replies after sucking the blood which streams from the cut throat of a goat4#accb ,at a festival of the ,alfoors of ,minahassa1 in northern ,celebes1 after a pig has been killed1 the priest rushes furiously at it1 thrusts his head into the carcase1 and drinks of the blood4 ,then he is dragged away from it by force and set on a chair1 whereupon he begins to prophesy how the rice-crop will turn out that year4 ,a second time he runs at the carcase and drinks of the blood2 a second time p#chc he is forced into the chair and continues his predictions4 ,it is thought that there is a spirit in him which possesses the power of prophecy4#accc ,at ,rhetra1 a great religious capital of the ,western ,slavs1 the priest tasted the blood of the sacrificed oxen and sheep in order the better to prophesy4#accd ,the true test of a ,dainyal or diviner among some of the ,hindoo ,koosh tribes is to suck the blood from the neck of a decapitated goat4#acce ,the ,takhas on the border of ,cashmeer have prophets who act as inspired mediums between the deity and his worshippers4 ,at the sacrifices the prophet inhales the smoke of the sacred cedar in order to keep off evil spirits1 and sometimes he drinks the warm blood as it spouts from the neck of the decapitated victim before he utters his oracle4#accf ,the heathen of ,harran regarded blood as unclean1 but nevertheless drank it because they believed it to be the food of demons1 and thought that by imbibing it they entered into communion with the demons1 who would thus visit them and lift the veil that hides the future from mortal vision4#accg ,sidenote3 ,temporary incarnation or inspiration produced by means of a sacred tree or plant4 ,the other mode of producing temporary inspiration1 to which ,i shall here refer1 consists in the use of a sacred tree or plant4 ,thus in the ,hindoo ,koosh a fire is kindled with twigs of the sacred cedar2 and the ,dainyal or sibyl1 with a cloth over her head1 inhales the thick pungent smoke till she is seized with convulsions and falls senseless to the ground4 ,soon she rises and raises a shrill chant1 which is p#chd caught up and loudly repeated by her audience4#acch ,so ,apollo's prophetess ate the sacred laurel and was fumigated with it before she prophesied4#acci ,the ,bacchanals ate ivy1 and their inspired fury was by some believed to be due to the exciting and intoxicating properties of the plant4#acdj ,in ,uganda the priest1 in order to be inspired by his god1 smokes a pipe of tobacco fiercely till he works himself into a frenzy2 the loud excited tones in which he then talks are recognised as the voice of the god speaking through him4#acda ,in ,madura1 an island off the north coast of ,java1 each spirit has its regular medium1 who is oftener a woman than a man4 ,to prepare herself for the reception of the spirit she inhales the fumes of incense1 sitting with her head over a smoking censer4 ,gradually she falls into a sort of trance accompanied by shrieks1 grimaces1 and violent spasms4 ,the spirit is now supposed to have entered into her1 and when she grows calmer her words are regarded as oracular1 being the utterances of the indwelling spirit1 while her own soul is temporarily absent4#acdb ,sidenote3 ,inspired victims4 ,it is worth observing that many peoples expect the victim as well as the priest or prophet to give signs of inspiration by convulsive movements of the body2 and if the animal remains obstinately steady1 they esteem it unfit for sacrifice4 ,thus when the ,yakuts sacrifice to an evil spirit1 the beast must bellow and roll about1 which is considered a token that the evil spirit has entered into it4#acdc ,apollo's prophetess could give no oracles unless the sacrificial victim trembled in every limb when the wine was poured on its head4 ,but for ordinary ,greek sacrifices it was enough that the victim should shake its head2 to make it do so1 water was poured on it4#acdd ,many other peoples 7,tonquinese1 p#che ,hindoos1 ,chuwash1 and so forth7 have adopted the same test of a suitable victim2 they pour water or wine on its head2 if the animal shakes its head it is accepted for sacrifice2 if it does not1 it is rejected4#acde ,among the ,kafirs of the ,hindoo ,koosh the priest or his substitute pours water into the ear and all down the spine of the intended victim1 whether it be a sheep or a goat4 ,it is not enough that the animal should merely shake its head to get the water out of its ear2 it must shake its whole body as a wet dog shakes himself4 ,when it does so1 a kissing sound is made by all present1 and the victim is forthwith slaughtered4#acdf ,sidenote3 ,divine power acquired by temporary inspiration4 ,the person temporarily inspired is believed to acquire1 not merely divine knowledge1 but also1 at least occasionally1 divine power4 ,in ,cambodia1 when an epidemic breaks out1 the inhabitants of several villages unite and go with a band of music at their head to look for the man whom the local god is supposed to have chosen for his temporary incarnation4 p#chf ,when found1 the man is conducted to the altar of the god where the mystery of incarnation takes place4 ,then the man becomes an object of veneration to his fellows1 who implore him to protect the village against the plague4#acdg ,a certain image of ,apollo1 which stood in a sacred cave at ,hylae near ,magnesia1 was thought to impart superhuman strength4 ,sacred men1 inspired by it1 leaped down precipices1 tore up huge trees by the roots1 and carried them on their backs along the narrowest defiles4#acdh ,the feats performed by inspired dervishes belong to the same class4 ,sidenote3 ,human gods1 or men permanently possessed by a deity4 ,human gods in the ,pacific4 ,thus far we have seen that the savage1 failing to discern the limits of his ability to control nature1 ascribes to himself and to all men certain powers which we should now call supernatural4 ,further1 we have seen that1 over and above this general supernaturalism1 some persons are supposed to be inspired for short periods by a divine spirit1 and thus temporarily to enjoy the knowledge and power of the indwelling deity4 ,from beliefs like these it is an easy step to the conviction that certain men are permanently possessed by a deity1 or in some other undefined way are endued with so high a degree of supernatural power as to be ranked as gods and to receive the homage of prayer and sacrifice4 ,sometimes these human gods are restricted to purely supernatural or spiritual functions4 ,sometimes they exercise supreme political power in addition4 ,in the latter case they are kings as well as gods1 and the government is a theocracy4 ,thus in the ,marquesas or ,washington ,islands there was a class of men who were deified in their lifetime4 ,they were supposed to wield a supernatural power over the elements2 they could give abundant harvests or smite the ground with barrenness2 and they could inflict disease or death4 ,human sacrifices were offered to them to avert their wrath4 ,there were not many of them1 at the most one or two in each island4 ,they lived in mystic seclusion4 p#chg ,their powers were sometimes1 but not always1 hereditary4 ,a missionary has described one of these human gods from personal observation4 ,the god was a very old man who lived in a large house within an enclosure4 ,in the house was a kind of altar1 and on the beams of the house and on the trees round it were hung human skeletons1 head down4 ,no one entered the enclosure except the persons dedicated to the service of the god2 only on days when human victims were sacrificed might ordinary people penetrate into the precinct4 ,this human god received more sacrifices than all the other gods2 often he would sit on a sort of scaffold in front of his house and call for two or three human victims at a time4 ,they were always brought1 for the terror he inspired was extreme4 ,he was invoked all over the island1 and offerings were sent to him from every side4#acdi ,again1 of the ,south ,sea ,islands in general we are told that each island had a man who represented or personified the divinity4 ,such men were called gods1 and their substance was confounded with that of the deity4 ,the man-god was sometimes the king himself2 oftener he was a priest or subordinate chief4#acej ,tanatoa1 king of ,raiatea1 was p#chh deified by a certain ceremony performed at the chief temple4 8,as one of the divinities of his subjects1 therefore1 the king was worshipped1 consulted as an oracle and had sacrifices and prayers offered to him40#acea ,this was not an exceptional case4 ,the kings of the island regularly enjoyed divine honours1 being deified at the time of their accession4#aceb ,at his inauguration the king of ,tahiti received a sacred girdle of red and yellow feathers1 8which not only raised him to the highest earthly station1 but identified him with their gods40#acec ,a new piece1 about eighteen inches long1 was added to the belt at the inauguration of every king1 and three human victims were sacrificed in the process4#aced ,the king's houses were called the clouds of heaven2 the rainbow was the name of the canoe in which he voyaged2 his voice was spoken of as thunder1 and the glare of the torches in his dwelling as lightning2 and when the people saw them in the evening1 as they passed near his house1 instead of saying the torches were burning in the palace1 they would remark that the lightning was flashing in the clouds of heaven4 ,when he moved from one district to another on the shoulders of his bearers1 he was said to be flying4#acee ,the natives of ,futuna1 an island in the ,south ,pacific1 8are not content with deifying the evils that afflict them2 they place gods everywhere1 and even go so far as to suppose that the greatest of all the spirits resides in the person of their prince as in a living sanctuary4 ,from this belief springs a strange mode of regarding their king1 and of behaving under his authority4 ,in their eyes the sovereign is not responsible for his acts2 they deem him inspired by the divine spirit whose tabernacle he is2 hence his will is sacred2 even his whims and rages are revered2 and if it pleases him to play the tyrant1 his subjects submit from conscientious motives to p#chi the vexations he inflicts on them40#acef ,the gods of ,samoa generally appeared in animal form1 but sometimes they were permanently incarnate in men1 who gave oracles1 received offerings 7occasionally of human flesh71 healed the sick1 answered prayers1 and so on4#aceg ,in regard to the old religion of the ,fijians1 and especially of the inhabitants of ,somosomo1 it is said that 8there appears to be no certain line of demarcation between departed spirits and gods1 nor between gods and living men1 for many of the priests and old chiefs are considered as sacred persons1 and not a few of them will also claim to themselves the right of divinity4 #8,i am a god1' ,tuikilakila would say2 and he believed it too40#aceh ,in the ,pelew ,islands it is thought that every god can take possession of a man and speak through him4 ,the possession may be either temporary or permanent2 in the latter case the chosen person is called a korong4 ,the god is free in his choice1 so the position of korong is not hereditary4 ,after the death of a korong the god is for some time unrepresented1 until he suddenly makes his appearance in a new ,avatar4 ,the person thus chosen gives signs of the divine presence by behaving in a strange way2 he gapes1 runs about1 and performs a number of senseless acts4 ,at first people laugh at him1 but his sacred mission is in time recognised1 and he is invited to assume his proper position in the state4 ,generally this position is a distinguished one and confers on him a powerful influence over the whole community4 ,in some of the islands the god is political sovereign of the land2 and hence his new incarnation1 however humble his origin1 is raised to the same high rank1 and rules1 as god and king1 over all the other chiefs4#acei ,sidenote3 ,human gods in ancient ,egypt4 ,human gods in ancient ,greece4 ,the ancient ,egyptians1 far from restricting their p#cij adoration to cats and dogs and such small deer1 very liberally extended it to men4 ,one of these human deities resided at the village of ,anabis1 and burnt sacrifices were offered to him on the altars2 after which1 says ,porphyry1 he would eat his dinner just as if he were an ordinary mortal4#acfj ,in classical antiquity the ,sicilian philosopher ,empedocles gave himself out to be not merely a wizard but a god4 ,addressing his fellow-citizens in verse he said3-- 8,o friends1 in this great city that climbs the yellow slope ,of ,agrigentum's citadel1 who make good works your scope1 ,who offer to the stranger a haven quiet and fair1 ,all hail6 ,among you honoured ,i walk with lofty air4 ,with garlands1 blooming garlands you crown my noble brow1 ,a mortal man no longer1 a deathless godhead now4 ,where e'er ,i go1 the people crowd round and worship pay1 ,and thousands follow seeking to learn the better way4 ,some crave prophetic visions1 some smit with anguish sore ,would fain hear words of comfort and suffer pain no more40 ,he asserted that he could teach his disciples how to make the wind to blow or be still1 the rain to fall and the sun to shine1 how to banish sickness and old age and to raise the dead4#acfa ,when ,demetrius ,poliorcetes restored the ,athenian democracy in #cjg ,b4,c41 the ,athenians decreed divine honours to him and his father ,antigonus1 both of them being then alive1 under the title of the ,saviour ,gods4 ,altars were set up to the ,saviours1 and a priest appointed to attend to their worship4 ,the people went forth to meet their deliverer with hymns and dances1 with garlands and incense and libations2 they lined the streets and sang that he was the only true god1 for the other gods slept1 or dwelt far away1 or were not4 ,in the words of a contemporary poet1 which were chanted in public and sung in private3-- p#cia 8,of all the gods the greatest and the dearest ,to the city are come4 ,for ,demeter and ,demetrius ,together time has brought4 ,she comes to hold the ,maiden's awful rites1 ,and he joyous and fair and laughing1 ,as befits a god4 ,a glorious sight1 with all his friends about him1 ,he in their midst1 ,they like to stars1 and he the sun4 ,son of ,poseidon the mighty1 ,aphrodite's son1 ,all hail6 ,the other gods dwell far away1 ,or have no ears1 ,or are not1 or pay us no heed4 ,but thee we present see1 ,no god of wood or stone1 but godhead true4 ,therefore to thee we pray40#acfb ,sidenote3 ,human goddesses among the ancient ,germans4 ,the ancient ,germans believed that there was something holy in women1 and accordingly consulted them as oracles4 ,their sacred women1 we are told1 looked on the eddying rivers and listened to the murmur or the roar of the water1 and from the sight and sound foretold what would come to pass4#acfc ,but often the veneration of the men went further1 and they worshipped women as true and living goddesses4 ,for example1 in the reign of ,vespasian a certain ,veleda1 of the tribe of the ,bructeri1 was commonly held to be a deity1 and in that character reigned over her people1 her sway being acknowledged far and wide4 ,she lived in a tower on the river ,lippe1 a tributary of the ,rhine4 ,when the people of ,cologne sent to make a treaty with her1 the ambassadors were not admitted to her presence2 the negotiations were conducted through a minister1 who acted as the mouthpiece of her divinity and reported her oracular utterances4#acfd ,the p#cib example shews how easily among our rude forefathers the ideas of divinity and royalty coalesced4 ,it is said that among the ,getae down to the beginning of our era there was always a man who personified a god and was called ,god by the people4 ,he dwelt on a sacred mountain and acted as adviser to the king4#acfe ,sidenote3 ,human gods in ,south-,east ,africa4 ,an early ,portuguese historian informs us that the ,quiteve or king of ,sofala1 in south-eastern ,africa1 8is a woolly-haired ,kaffir1 a heathen who adores nothing whatever1 and has no knowledge of ,god2 on the contrary he esteems himself the god of all his lands1 and is so looked upon and reverenced by his subjects40 8,when they suffer necessity or scarcity they have recourse to the king1 firmly believing that he can give them all that they desire or have need of1 and can obtain anything from his dead predecessors1 with whom they believe that he holds converse4 ,for this reason they ask the king to give them rain when it is required1 and other favourable weather for their harvest1 and in coming to ask for any of these things they bring him valuable presents1 which the king accepts1 bidding them return to their homes and he will be careful to grant their petitions4 ,they are such barbarians that though they see how often the king does not give them what they ask for1 they are not undeceived1 but make him still greater offerings1 and many days are spent in these comings and goings1 until the weather turns to rain1 and the ,kaffirs are satisfied1 believing that the king did not grant their request until he had been well bribed and importuned1 as he himself affirms1 in order to maintain them in their error40#acff ,the ,zimbas1 or ,muzimbas1 another people of south-eastern ,africa1 8do not adore idols or recognise any god1 but instead they venerate and honour their king1 whom they regard as a divinity1 and they say he is the greatest and best in the world4 ,and the said king says of himself that he alone is god of the earth1 for which reason if it rains when he does not wish it to do so1 or is too hot1 he shoots arrows at the sky for not obeying him40#acfg ,amongst the ,barotse1 a tribe on the upper ,zambesi1 8there is an old but waning p#cic belief that a chief is a demigod1 and in heavy thunderstorms the ,barotse flock to the chief's yard for protection from the lightning4 ,i have been greatly distressed at seeing them fall on their knees before the chief1 entreating him to open the water-pots of heaven and send rain upon their gardens40 8,the king's servants declare themselves to be invincible1 because they are the servants of ,god 7meaning the king740#acfh ,sidenote3 ,human gods in ,south ,africa4 ,the ,maraves of ,south ,africa 8have a spiritual head to whom they ascribe supernatural powers1 revering him as a prophet and designating him by the name of ,chissumpe4 ,besides a considerable territory1 which he owns and rules1 he receives tribute from all1 even from the king 7unde74 ,they believe that this being is invisible and immortal1 and they consult him as an oracle1 in which case he makes himself heard4 ,he is personified by a ,fumo-a-,chissumpe1 that is1 by an intimate of the ,chissumpe1 whose dignity is hereditary and who is revered exactly like the supposed ,chissumpe1 with whom he is naturally identical4 ,as he names his own successor1 disputes as to the succession do not arise4 ,his oracles are as unintelligible and ambiguous as can well be imagined4 ,he derives great profit from impostors of both sexes1 who purchase the gift of soothsaying from him4 ,in the settlement 7,muzinda7 of the ,chissumpe there are women whom the people regard as his wives1 but who1 according to the universal belief1 cannot bear children4 ,if these women are convicted of an offence with a man1 they are burnt along with the partner of their guilt40#acfi ,the ,mashona of southern ,africa informed their bishop that they had once had a god1 but that the ,matabeles had driven him away4 8,this last was in reference to a curious custom in some villages of keeping a man they called their god4 ,he seemed to be consulted by the people and had presents given to him4 ,there was one at a village belonging to a chief p#cid ,magondi1 in the old days4 ,we were asked not to fire off any guns near the village1 or we should frighten him away40#acgj ,this ,mashona god was formerly bound to render an annual tribute to the king of the ,matabeles in the shape of four black oxen and one dance4 ,a missionary has seen and described the deity discharging the latter part of his duty in front of the royal hut4 ,for three mortal hours1 without a break1 to the banging of a tambourine1 the click of castanettes1 and the drone of a monotonous song1 the swarthy god engaged in a frenzied dance1 crouching on his hams like a tailor1 sweating like a pig1 and bounding about with an agility which testified to the strength and elasticity of his divine legs4#acga ,sidenote3 ,human god of the ,makalakas4 8,in the ,makalaka hills1 to the west of ,matabeleland1 the natives all acknowledge there dwells a god whom they name ,ngwali1 much worshipped by the bushmen and ,makalakas1 and feared even by the ,matabele3 even ,lo ,bengula paid tribute and sent presents to him often4 ,this individual has only been seen by a few of those who live close by1 and who doubtless profit by the numberless offerings made to this strange being2 but the god never dies2 and the position is supposed to be hereditary in the one family who are the intermediaries for and connexion between ,ngwali and the outer world40#acgb ,this ,makalaka god 8resides in the depth of a cave1 in the midst of a labyrinth4 ,nobody has ever seen him1 but he has sons and daughters1 who are priests and priestesses and dwell in the neighbourhood of the grotto4 ,it is rather odd that not long ago three sons of this god were put to death like common mortals for having stolen wheat from the king4 ,lo ,bengula probably thought that they should practise justice even more strictly than other folk4 4 4 4 ,in the middle of the cavern1 they say1 there is a shaft1 very deep and very black4 ,from this gulf there issue from time to time terrible noises like the crash of thunder4 ,on the edge of the abyss the worshippers tremblingly lay flesh and p#cie wheat1 fowls1 cakes1 and other presents to appease the hunger of the dreadful god and secure his favour4 ,after making this offering the poor suppliants declare aloud their wishes and the object of their application4 ,they ask to know hidden things1 future events1 the names of those who have cast a spell on them1 the issue of such and such an enterprise4 ,after some moments of profound silence there are heard1 amid the crash of subterranean thunder1 inarticulate sounds1 strange broken words1 of which it is hard to make out the sense1 and which the medicine-men 7amazizis71 who are hand in glove with the makers of thunder1 explain to these credulous devotees40#acgc ,sidenote3 ,human gods in ,central and ,east ,africa4 ,the ,baganda of ,central ,africa believed in a god of ,lake ,nyanza1 who sometimes took up his abode in a man or woman4 ,the incarnate god was much feared by all the people1 including the king and the chiefs4 ,when the mystery of incarnation had taken place1 the man1 or rather the god1 removed about a mile and a half from the margin of the lake1 and there awaited the appearance of the new moon before he engaged in his sacred duties4 ,from the moment that the crescent moon appeared faintly in the sky1 the king and all his subjects were at the command of the divine man1 or ,lubare 7god71 as he was called1 who reigned supreme not only in matters of faith and ritual1 but also in questions of war and state policy4 ,he was consulted as an oracle2 by his word he could inflict or heal sickness1 withhold rain1 and cause famine4 ,large presents were made him when his advice was sought4#acgd ,the chief of ,urua1 a large region to the west of ,lake ,tanganyika1 8arrogates to himself divine honours and power and pretends to abstain from food for days without feeling its necessity2 and1 indeed1 declares that as a god he is altogether above requiring food and only eats1 drinks1 and smokes for the pleasure it affords him40#acge ,among the ,gallas1 when a woman grows tired of the cares of housekeeping1 she p#cif begins to talk incoherently and to demean herself extravagantly4 ,this is a sign of the descent of the holy spirit ,callo upon her4 ,immediately her husband prostrates himself and adores her2 she ceases to bear the humble title of wife and is called 8,lord02 domestic duties have no further claim on her1 and her will is a divine law4#acgf ,sidenote3 ,human gods in ,west ,africa4 ,the king of ,loango is honoured by his people 8as though he were a god2 and he is called ,sambee and ,pango1 which mean god4 ,they believe that he can let them have rain when he likes2 and once a year1 in ,december1 which is the time they want rain1 the people come to beg of him to grant it to them40 ,on this occasion the king1 standing on his throne1 shoots an arrow into the air1 which is supposed to bring on rain4#acgg ,much the same is said of the king of ,mombasa4#acgh ,down to a few years ago1 when his spiritual reign on earth was brought to an abrupt end by the carnal weapons of ,english marines and bluejackets1 the king of ,benin was the chief object of worship in his dominions4 8,he occupies a higher post here than the ,pope does in ,catholic ,europe2 for he is not only ,god's vicegerent upon earth1 but a god himself1 whose subjects both obey and adore him as such1 although ,i believe their adoration to arise rather from fear than love40#acgi ,the king of ,iddah told the ,english officers of the ,niger ,expedition1 8,god made me after his own image2 ,i am all the same as ,god2 and he appointed me a king40#achj ,in the language of the ,hos1 a ,ewe tribe of ,togoland1 the word for god is ,mawu and the ,great ,god is ,mawu g4 ,they personify the blessing of god and say that the ,great ,god dwells p#cig with a rich man4 8,from the personification of the divine blessing to the deification of the man himself the step is not a long one1 and as a matter of fact it is taken4 ,the ,hos know men in whose life are to be seen so many resemblances to the ,great ,god that they call them simply ,mawu4 ,in the neighbourhood of ,ho there lived a good many years ago a man who enjoyed an extraordinary reputation in the whole of the neighbourhood1 and who accordingly named himself ,wuwo1 that is1 #8more than the others4' ,the people actually paid him divine honours1 not indeed in the sense that they sacrificed to him1 but in the sense that they followed his words absolutely4 ,they worked on his fields and brought him rich presents4 ,on the coast there lived a respected old chief1 who called himself ,mawu4 ,he was richer than all the other chiefs1 and the inhabitants of twenty-seven towns rendered him unconditional obedience4 ,in the circumstance that he was richer and more honoured than all the other chiefs he saw his resemblance to the deity40#acha ,sidenote3 ,divinity of kings and chiefs in ,madagascar4 ,among the ,hovas and other tribes of ,madagascar there is said to be a deep sense of the divinity of kings2 and down to the acceptance of ,christianity by the late queen1 the ,hova sovereigns were regularly termed 8the visible ,god0 7,andriamnitra hta mso7 and other terms of similar import were also applied to them4#achb ,the chiefs of the ,betsileo in ,madagascar 8are considered as far above the common people and are looked upon almost as if they were gods40 8,for the chiefs are supposed to have power as regards the words they utter1 not1 however1 merely the power which a king possesses1 but power like that of ,god2 a power which works of itself on account of its inherent virtue1 and not power exerted through soldiers and strong servants40#achc 8,the ,ampandzaka-mandzaka or sovereign whom the ,sakkalava of the north often call p#cih also ,zanahari ntani1 ,god on earth1 is surrounded by them with a veneration which resembles idolatry1 and the vulgar are simple enough to attribute the creation of the world to his ancestors4 ,the different parts of his body and his least actions are described by nouns and verbs which are foreign to the ordinary language1 forming a separate vocabulary called ,vola fli1 sacred words1 or ,vola n' ampandzka1 princely words4 ,the person and the goods of the ,ampandzaka-mandzaka are fali1 sacred40#achd ,sidenote3 ,divine kings in the ,malay region4 ,miraculous powers attributed to regalia4 ,the theory of the real divinity of a king is said to be held strongly in the ,malay region4 ,not only is the king's person considered sacred1 but the sanctity of his body is supposed to communicate itself to his regalia and to slay those who break the royal taboos4 ,thus it is firmly believed that any one who seriously offends the royal person1 who imitates or touches even for a moment the chief objects of the regalia1 or who wrongfully makes use of the insignia or privileges of royalty1 will be kna daulat1 that is1 struck dead by a sort of electric discharge of that divine power which the ,malays suppose to reside in the king's person and to which they give the name of daulat or sanctity4#ache ,the regalia of every petty ,malay state are believed to be endowed with supernatural powers2#achf and we are told that 8the extraordinary strength of the ,malay belief in the supernatural powers of the regalia of their sovereigns can only be thoroughly realised after a study of their romances1 in which their kings are credited with all the attributes of inferior gods1 whose birth1 as indeed every subsequent act of their after-life1 is attended by the most amazing prodigies40#achg ,sidenote3 ,divine kings and men in the ,east ,indies4 ,among the ,battas of ,central ,sumatra there is a prince who bears the hereditary title of ,singa ,mangaradja and is worshipped as a deity4 ,he reigns over ,bakara1 a village on the south-western shore of ,lake ,toba2 but his worship is diffused among the tribes both near and far4 ,all sorts of strange stories are told of him4 ,it is said that p#cii he was seven years in his mother's womb1 and thus came into the world a seven-year-old child2 that he has a black hairy tongue1 the sight of which is fatal1 so that in speaking he keeps his mouth as nearly shut as possible and gives all his orders in writing4 ,sometimes he remains seven months without eating1 or sleeps for three months together4 ,he can make the sun to shine or the rain to fall at his pleasure2 hence the people pray to him for a good harvest1 and worshippers hasten to ,bakara from all sides with offerings in the hope of thereby securing his miraculous aid4 ,wherever he goes1 the gongs are solemnly beaten and the public peace may not be broken4 ,he is said to eat neither pork nor dog's flesh4#achh ,the ,battas used to cherish a superstitious veneration for the ,sultan of ,minangkabau1 and shewed a blind submission to his relations and emissaries1 real or pretended1 when these persons appeared among them for the purpose of levying contributions4 ,even when insulted and put in fear of their lives they made no attempt at resistance2 for they believed that their affairs would never prosper1 that their rice would be blighted and their buffaloes die1 and that they would remain under a sort of spell if they offended these sacred messengers4#achi ,in the kingdom of ,loowoo the great majority of the people have never seen the king1 and they believe that were they to see him their belly would swell up and they would die on the spot4 ,the farther you go from the capital1 the more firmly rooted is this belief4#acij ,in time of public calamity1 as during war or pestilence1 some of the ,molucca ,islanders used to celebrate a festival of heaven4 ,if no good result followed1 they bought a slave1 took him at the next festival to the place of sacrifice1 and set him on a raised place under a certain bamboo-tree4 ,this tree represented heaven1 and had been honoured as its image p#djj at former festivals4 ,the portion of the sacrifice which had previously been offered to heaven was now given to the slave1 who ate and drank it in the name and stead of heaven4 ,henceforth he was well treated1 kept for the festivals of heaven1 and employed to represent heaven and receive the offerings in its name4#acia ,every ,alfoor village of northern ,ceram has usually six priests1 of whom the most intelligent discharges the duties of high priest4 ,this man is the most powerful person in the village2 all the inhabitants1 even the regent1 are subject to him and must do his bidding4 ,the common herd regard him as a higher being1 a sort of demi-god4 ,he aims at surrounding himself with an atmosphere of mystery1 and for this purpose lives in great seclusion1 generally in the council-house of the village1 where he conceals himself from vulgar eyes behind a screen or partition4#acib ,however1 in this case the god seems to be in process of incubation rather than full-fledged4 ,sidenote3 ,divine kings in ,burma and ,siam4 ,divine men in ,tonquin4 ,divine head of the ,babites4 ,a peculiarly bloodthirsty monarch of ,burma1 by name ,badonsachen1 whose very countenance reflected the inbred ferocity of his nature1 and under whose reign more victims perished by the executioner than by the common enemy1 conceived the notion that he was something more than mortal1 and that this high distinction had been granted him as a reward for his numerous good works4 ,accordingly he laid aside the title of king and aimed at making himself a god4 ,with this view1 and in imitation of ,buddha1 who1 before being advanced to the rank of a divinity1 had quitted his royal palace and seraglio and retired from the world1 ,badonsachen withdrew from his palace to an immense pagoda1 the largest in the empire1 which he had been engaged in constructing for many years4 ,here he held conferences with the most learned monks1 in which he sought to persuade them that the five thousand years assigned for the observance of the law of ,buddha were now elapsed1 and that he himself was the god who was destined to appear after that period1 and to abolish the old law by p#dja substituting his own4 ,but to his great mortification many of the monks undertook to demonstrate the contrary2 and this disappointment1 combined with his love of power and his impatience under the restraints of an ascetic life1 quickly disabused him of his imaginary godhead1 and drove him back to his palace and his harem4#acic ,the king of ,siam 8is venerated equally with a divinity4 ,his subjects ought not to look him in the face2 they prostrate themselves before him when he passes1 and appear before him on their knees1 their elbows resting on the ground40#acid ,there is a special language devoted to his sacred person and attributes1 and it must be used by all who speak to or of him4 ,even the natives have difficulty in mastering this peculiar vocabulary4 ,the hairs of the monarch's head1 the soles of his feet1 the breath of his body1 indeed every single detail of his person1 both outward and inward1 have particular names4 ,when he eats or drinks1 sleeps or walks1 a special word indicates that these acts are being performed by the sovereign1 and such words cannot possibly be applied to the acts of any other person whatever4 ,there is no word in the ,siamese language by which any creature of higher rank or greater dignity than a monarch can be described2 and the missionaries1 when they speak of ,god1 are forced to use the native word for king4#acie ,in ,tonquin every village chooses its guardian p#djb spirit1 often in the form of an animal1 as a dog1 tiger1 cat1 or serpent4 ,sometimes a living person is selected as patron-divinity4 ,thus a beggar persuaded the people of a village that he was their guardian spirit2 so they loaded him with honours and entertained him with their best4#acif ,at the present day the head of the great ,persian sect of the ,babites1 ,abbas ,effendi by name1 resides at ,acre in ,syria1 and is held by ,frenchmen1 ,russians1 and ,americans1 especially by rich ,american ladies1 to be an incarnation of ,god himself4 ,the late ,professor ,s4 ,i4 ,curtiss of ,chicago had the honour of dining with 8the master10 as he is invariably called by his followers1 when the incarnation expressed a kindly hope that he might have the pleasure of drinking tea with the professor in the kingdom of heaven4#acig ,sidenote3 ,human gods in ,india4 ,divine dairymen among the ,todas4 ,but perhaps no country in the world has been so prolific of human gods as ,india2 nowhere has the divine grace been poured out in a more liberal measure on all classes of society from kings down to milkmen4 ,thus amongst the ,todas1 a pastoral people of the ,neilgherry ,hills of southern ,india1 the dairy is a sanctuary1 and the milkman who attends to it has been described as a god4 ,on being asked whether the ,todas salute the sun1 one of these divine milkmen replied1 8,those poor fellows do so1 but ,i10 tapping his chest1 8,i1 a god6 why should ,i salute the sun80 ,every one1 even his own father1 prostrates himself before the milkman1 and no one would dare to refuse him anything4 ,no human being1 except another milkman1 p#djc may touch him2 and he gives oracles to all who consult him1 speaking with the voice of a god4#acih ,sidenote3 ,kings and ,brahmans considered as gods in ,india4 ,other human gods in ,india4 ,further1 in ,india 8every king is regarded as little short of a present god40#acii ,the ,hindoo law-book of ,manu goes farther and says that 8even an infant king must not be despised from an idea that he is a mere mortal2 for he is a great deity in human form40#adjj ,as to the ,brahmans it is laid down in the same treatise that a ,brahman1 8be he ignorant or learned1 is a great divinity1 just as the fire1 whether carried forth 7for the performance of a burnt-oblation7 or not carried forth1 is a great divinity40 ,further1 it is said that though ,brahmans 8employ themselves in all sorts of mean occupations1 they must be honoured in every way2 for each of them is a very great deity40#adja ,in another ancient ,hindoo book we read that 8verily1 there are two kinds of gods2 for1 indeed1 the gods are the gods2 and the ,brahmans who have studied and teach sacred lore are the human gods4 ,the sacrifice of these is divided into two kinds3 oblations constitute the sacrifice to the gods2 and gifts to the priests that to the human gods1 the ,brahmans who have studied and teach sacred lore40#adjb ,the spiritual power of a ,brahman priest is described as unbounded4 8,his anger is as terrible as that of the gods4 ,his blessing makes rich1 his curse withers4 ,nay1 more1 he is himself actually worshipped as a god4 ,no marvel1 no prodigy in nature is believed to be beyond the limits of his power to accomplish4 ,if the priest were to threaten to bring down the sun from the sky or arrest it in its daily course in the heavens1 no villager would for a moment doubt his ability to do so40#adjc ,as to the mantras1 or sacred texts by means of which the ,brahmans exercise p#djd their miraculous powers1 there is a saying everywhere current in ,india3 8,the whole universe is subject to the gods2 the gods are subject to the ,mantras2 the ,mantras to the ,brahmans2 therefore the ,brahmans are our gods40#adjd ,there is said to have been a sect in ,orissa some years ago who worshipped the late ,queen ,victoria in her lifetime as their chief divinity4 ,and to this day in ,india all living persons remarkable for great strength or valour or for supposed miraculous powers run the risk of being worshipped as gods4 ,thus1 a sect in the ,punjaub worshipped a deity whom they called ,nikkal ,sen4 ,this ,nikkal ,sen was no other than the redoubted ,general ,nicholson1 and nothing that the general could do or say damped the ardour of his adorers4 ,the more he punished them1 the greater grew the religious awe with which they worshipped him4#adje ,at ,benares a few years ago a celebrated deity was incarnate in the person of a ,hindoo gentleman who rejoiced in the euphonious name of ,swami ,bhaskaranandaji ,saraswati1 and looked uncommonly like the late ,cardinal ,manning1 only more ingenuous4 ,his eyes beamed with kindly human interest1 and he took what is described as an innocent pleasure in the divine honours paid him by his confiding worshippers4#adjf ,sidenote3 ,lingayat priests worshipped as gods4 ,human incarnations of the elephant-headed god ,gunputty4 ,the ,lingayats are the ,unitarians of ,hindooism1 for they believe in only one god1 ,siva1 rejecting the other two persons of the ,hindoo ,trinity4 ,yet 8they esteem the ,jangam or priest as superior even to the deity4 ,they pay homage to the ,jangam first and to ,siva afterwards4 ,the ,jangam is regarded as an incarnation of the deity4 4 4 4 ,in practice the ,jangam is placed first and1 as stated above1 is worshipped as p#dje god upon earth40#adjg ,in #aijj a hill-man in ,vizagapatam gave out that he was an incarnate god1 and his claims to divinity were accepted by a following of five thousand people1 who1 when a sceptical government sent an armed force to suppress the movement1 which threatened political trouble1 testified to the faith that was in them by resisting even to the shedding of their blood4 ,two policemen who refused to bow the knee to the new god were knocked on the head4 ,however1 in the scuffle the deity himself was arrested and laid by the heels in gaol1 where he died just like a common mortal4#adjh ,at ,chinchvad1 a small town about ten miles from ,poona in western ,india1 there lives a family of whom one in each generation is believed by a large proportion of the ,mahrattas to be an incarnation of the elephant-headed god ,gunputty4 ,that celebrated deity was first made flesh about the year #afdj in the person of a ,brahman of ,poona1 by name ,mooraba ,gosseyn1 who sought to work out his salvation by abstinence1 mortification1 and prayer4 ,his piety had its reward4 ,the god himself appeared to him in a vision of the night and promised that a portion of his1 that is1 of ,gunputty's holy spirit should abide with him and with his seed after him even to the seventh generation4 ,the divine promise was fulfilled4 ,seven successive incarnations1 transmitted from father to son1 manifested the light of ,gunputty to a dark world4 ,the last of the direct line1 a heavy-looking god with very weak eyes1 died in the year #ahaj4 ,but the cause of truth was too sacred1 and the value of the church property too considerable1 to allow the ,brahmans to contemplate with equanimity the unspeakable loss that would be sustained by a world which knew not ,gunputty4 ,accordingly they sought and found a holy vessel in whom the divine spirit of the master had revealed itself anew1 and the revelation has been happily continued in an unbroken succession of vessels from that time to this4 ,but a mysterious law of spiritual economy1 whose operation in the history of religion we may deplore though we cannot alter1 has decreed that the miracles p#djf wrought by the god-man in these degenerate days cannot compare with those which were wrought by his predecessors in days gone by2 and it is even reported that the only sign vouchsafed by him to the present generation of vipers is the miracle of feeding the multitude whom he annually entertains to dinner at ,chinchvad4#adji ,sidenote3 ,worship of the ,maharajas as incarnations of ,krishna4 ,a ,hindoo sect1 which has many representatives in ,bombay and ,central ,india1 holds that its spiritual chiefs or ,maharajas1 as they are called1 are representatives or even actual incarnations on earth of the god ,krishna4 ,hence in the temples where the ,maharajas do homage to the idols1 men and women do homage to the ,maharajas1 prostrating themselves at their feet1 offering them incense1 fruits1 and flowers1 and waving lights before them1 as the ,maharajas themselves do before the images of the gods4 ,one mode of worshipping ,krishna is by swinging his images in swings4 ,hence1 in every district presided over by a ,maharaja1 the women are wont to worship not ,krishna but the ,maharaja by swinging him in pendulous seats4 ,the leavings of his food1 the dust on which he treads1 the water in which his dirty linen is washed1 are all eagerly swallowed by his devotees1 who worship his wooden shoes1 and prostrate themselves before his seat and his painted portraits4 ,and as ,krishna looks down from heaven with most favour on such as minister to the wants of his successors and vicars on earth1 a peculiar rite called ,self-devotion has been instituted1 whereby his faithful worshippers make over their bodies1 their souls1 and1 what is perhaps still more important1 their worldly substance to his adorable incarnations2 and women are taught to believe that the highest bliss for themselves and their families is to be attained by yielding themselves to the embraces of those beings in whom the divine nature p#djg mysteriously coexists with the form and even the appetites of true humanity4#adaj ,sidenote3 ,pretenders to divinity among ,christians4 ,christianity itself has not uniformly escaped the taint of these unhappy delusions2 indeed it has often been sullied by the extravagances of vain pretenders to a divinity equal to or even surpassing that of its great ,founder4 ,in the second century ,montanus the ,phrygian claimed to be the incarnate ,trinity1 uniting in his single person ,god the ,father1 ,god the ,son1 and ,god the ,holy ,ghost4#adaa ,nor is this an isolated case1 the exorbitant pretension of a single ill-balanced mind4 ,from the earliest times down to the present day many sects have believed that ,christ1 nay ,god himself1 is incarnate in every fully initiated ,christian1 and they have carried this belief to its logical conclusion by adoring each other4 ,tertullian records that this was done by his fellow-,christians at ,carthage in the second century2 the disciples of ,st4 ,columba worshipped him as an embodiment of ,christ2 and in the eighth century ,elipandus of ,toledo spoke of ,christ as 8a god among gods10 meaning that all believers were gods just as truly as ,jesus himself4 ,the adoration of each other was customary among the ,albigenses1 and is noticed hundreds of times in the records of the ,inquisition at ,toulouse in the early part of the fourteenth century4 ,it is still practised by the ,paulicians of ,armenia and the ,bogomiles about ,moscow4 ,the ,paulicians1 indeed1 presume to justify their faith1 if not their practice1 by the authority of ,st4 ,paul1 who said1 8,it is not ,i that speak1 but ,christ that dwelleth in me40#adab ,hence the members of this ,russian sect are known as the ,christs4 8,among them men and women alike take upon themselves the calling of teachers and prophets1 and in this character they lead a strict1 ascetic life1 refrain from the most ordinary and innocent pleasures1 exhaust themselves by long fasting p#djh and wild ecstatic religious exercises1 and abhor marriage4 ,under the excitement caused by their supposed holiness and inspiration1 they call themselves not only teachers and prophets1 but also #8,saviours1' #8,redeemers1' #8,christs1' #8,mothers of ,god4' ,generally speaking1 they call themselves simply ,gods1 and pray to each other as to real gods and living ,christs or ,madonnas40#adac ,sidenote3 ,brethren and ,sisters of the ,free ,spirit4 ,incarnation of the ,holy ,ghost4 ,in the thirteenth century there arose a sect called the ,brethren and ,sisters of the ,free ,spirit1 who held that by long and assiduous contemplation any man might be united to the deity in an ineffable manner and become one with the source and parent of all things1 and that he who had thus ascended to ,god and been absorbed in his beatific essence1 actually formed part of the ,godhead1 was the ,son of ,god in the same sense and manner with ,christ himself1 and enjoyed thereby a glorious immunity from the trammels of all laws human and divine4 ,inwardly transported by this blissful persuasion1 though outwardly presenting in their aspect and manners a shocking air of lunacy and distraction1 the sectaries roamed from place to place1 attired in the most fantastic apparel and begging their bread with wild shouts and clamour1 spurning indignantly every kind of honest labour and industry as an obstacle to divine contemplation and to the ascent of the soul towards the ,father of spirits4 ,in all their excursions they were followed by women with whom they lived on terms of the closest familiarity4 ,those of them who conceived they had made the greatest proficiency in the higher spiritual life dispensed with the use of clothes altogether in their assemblies1 looking upon decency and modesty as marks of inward corruption1 characteristics of a soul that still grovelled under the dominion of the flesh and had not yet been elevated into communion with the divine spirit1 its centre and source4 ,sometimes their progress towards this mystic communion was accelerated by the ,inquisition1 p#dji and they expired in the flames1 not merely with unclouded serenity1 but with the most triumphant feelings of cheerfulness and joy4#adad ,in the same century a ,bohemian woman named ,wilhelmina1 whose head had been turned by brooding over some crazy predictions about a coming age of the ,holy ,ghost1 persuaded herself and many people besides that the ,holy ,ghost had actually become incarnate in her person for the salvation of a great part of mankind4 ,she died at ,milan in the year #abha in the most fragrant odour of sanctity1 and her memory was held in the highest veneration by a numerous following1 and even honoured with religious worship both public and private4#adae ,sidenote3 ,modern incarnations of ,jesus ,christ4 ,about the year #ahcj there appeared1 in one of the states of the ,american ,union bordering on ,kentucky1 an impostor who declared that he was the ,son of ,god1 the ,saviour of mankind1 and that he had reappeared on earth to recall the impious1 the unbelieving1 and sinners to their duty4 ,he protested that if they did not mend their ways within a certain time1 he would give the signal1 and in a moment the world would crumble to ruins4 ,these extravagant pretensions were received with favour even by persons of wealth and position in society4 ,at last a ,german humbly besought the new ,messiah to announce the dreadful catastrophe to his fellow-countrymen in the ,german language1 as they did not understand ,english1 and it seemed a pity that they should be damned merely on that account4 ,the would-be ,saviour in reply confessed with great candour that he did not know ,german4 8,what60 retorted the ,german1 8you the ,son of ,god1 and don't speak all languages1 and don't even know ,german8 ,come1 come1 you are a knave1 a hypocrite1 and a madman4 ,bedlam is the place for you40 ,the spectators laughed1 and went away ashamed of their credulity4#adaf ,about thirty years ago a new sect was founded at ,patiala in the ,punjaub by a wretched creature named ,hakim ,singh1 who lived in extreme poverty and filth1 gave himself out to be a p#daj reincarnation of ,jesus ,christ1 and offered to baptize the missionaries who attempted to argue with him4 ,he proposed shortly to destroy the ,british ,government1 and to convert and conquer the world4 ,his gospel was accepted by four thousand believers in his immediate neighbourhood4#adag ,cases like these verge on1 if they do not cross1 the wavering and uncertain line which divides the raptures of religion from insanity4 ,sidenote3 ,transmigrations of human deities4 ,sometimes1 at the death of the human incarnation1 the divine spirit transmigrates into another man4 ,in the kingdom of ,kaffa1 in eastern ,africa1 the heathen part of the people worship a spirit called ,dece1 to whom they offer prayer and sacrifice1 and whom they invoke on all important occasions4 ,this spirit is incarnate in the grand magician or pope1 a person of great wealth and influence1 ranking almost with the king1 and wielding the spiritual1 as the king wields the temporal power4 ,it happened that1 shortly before the arrival of a ,christian missionary in the kingdom1 this ,african pope died1 and the priests1 fearing lest the missionary might assume the position vacated by the deceased prelate1 declared that the ,dece had passed into the king1 who henceforth1 uniting the spiritual with the temporal power1 reigned as god and king4#adah ,before beginning to work at the salt-pans in a ,laosian village1 the workmen offer sacrifice to the divinity of the salt-pans4 ,this divinity is incarnate in a woman and transmigrates at her death into another woman4#adai ,in ,bhotan the spiritual head of the government is a dignitary called the ,dhurma ,rajah1 who is supposed to be a perpetual incarnation of the deity4 ,at his death the new incarnate god shews himself in an infant by the refusal of his mother's milk and a preference for that of a cow4#adbj ,sidenote3 ,transmigrations of the divine ,lamas4 ,divinity of the ,grand ,lama of ,lhasa4 ,the ,buddhist ,tartars believe in a great number of living ,buddhas1 who officiate as ,grand ,lamas at the p#daa head of the most important monasteries4 ,when one of these ,grand ,lamas dies his disciples do not sorrow1 for they know that he will soon reappear1 being born in the form of an infant4 ,their only anxiety is to discover the place of his birth4 ,if at this time they see a rainbow they take it as a sign sent them by the departed ,lama to guide them to his cradle4 ,sometimes the divine infant himself reveals his identity4 8,i am the ,grand ,lama10 he says1 8the living ,buddha of such and such a temple4 ,take me to my old monastery4 ,i am its immortal head40 ,in whatever way the birthplace of the ,buddha is revealed1 whether by the ,buddha's own avowal or by the sign in the sky1 tents are struck1 and the joyful pilgrims1 often headed by the king or one of the most illustrious of the royal family1 set forth to find and bring home the infant god4 ,generally he is born in ,tibet1 the holy land1 and to reach him the caravan has often to traverse the most frightful deserts4 ,when at last they find the child they fall down and worship him4 ,before1 however1 he is acknowledged as the ,grand ,lama whom they seek he must satisfy them of his identity4 ,he is asked the name of the monastery of which he claims to be the head1 how far off it is1 and how many monks live in it2 he must also describe the habits of the deceased ,grand ,lama and the manner of his death4 ,then various articles1 as prayer-books1 tea-pots1 and cups1 are placed before him1 and he has to point out those used by himself in his previous life4 ,if he does so without a mistake his claims are admitted1 and he is conducted in triumph to the monastery4#adba ,at the head of all the ,lamas is the ,dalai ,lama of ,lhasa1 p#dab the ,rome of ,tibet4 ,he is regarded as a living god1 and at death his divine and immortal spirit is born again in a child4 ,according to some accounts the mode of discovering the ,dalai ,lama is similar to the method1 already described1 of discovering an ordinary ,grand ,lama4 ,other accounts speak of an election by drawing lots from a golden jar4 ,wherever he is born1 the trees and plants put forth green leaves2 at his bidding flowers bloom and springs of water rise2 and his presence diffuses heavenly blessings4 ,his palace stands on a commanding height2 its gilded cupolas are seen sparkling in the sunlight for miles4#adbb ,in #affa or #affb ,fathers ,grueber and d',orville1 on their return from ,peking to ,europe1 spent two months at ,lhasa waiting for a caravan1 and they report that the ,grand ,lama was worshipped as a true and living god1 that he received the title of the ,eternal and ,heavenly ,father1 and that he was believed to have risen from the dead no less than seven times4 ,he lived withdrawn from the business of this passing world in the recesses of his palace1 where1 seated aloft on a cushion and precious carpets1 he received the homage of his adorers in a chamber screened from the garish eye of day1 but glittering with gold and silver1 and lit up by the blaze of a multitude of torches4 ,his worshippers1 with heads bowed to the earth1 attested their veneration by kissing his feet1 and even bribed the attendant ,lamas with great sums to give them a little of the natural secretions of his divine person1 which they either swallowed with their food or wore about their necks as an amulet that fortified them against the assaults of every ailment4#adbc ,sidenote3 ,incarnate human gods in the ,chinese empire4 ,but he is by no means the only man who poses as a god in these regions4 ,a register of all the incarnate gods in the ,chinese empire is kept in the ,li fan yan or ,colonial p#dac ,office at ,peking4 ,the number of gods who have thus taken out a license is one hundred and sixty4 ,tibet is blessed with thirty of them1 northern ,mongolia rejoices in nineteen1 and southern ,mongolia basks in the sunshine of no less than fifty-seven4 ,the ,chinese government1 with a paternal solicitude for the welfare of its subjects1 forbids the gods on the register to be reborn anywhere but in ,tibet4 ,they fear lest the birth of a god in ,mongolia should have serious political consequences by stirring the dormant patriotism and warlike spirit of the ,mongols1 who might rally round an ambitious native deity of royal lineage and seek to win for him1 at the point of the sword1 a temporal as well as a spiritual kingdom4 ,but besides these public or licensed gods there are a great many little private gods1 or unlicensed practitioners of divinity1 who work miracles and bless their people in holes and corners2 and of late years the ,chinese government has winked at the rebirth of these pettifogging deities outside of ,tibet4 ,however1 once they are born1 the government keeps its eye on them as well as on the regular practitioners1 and if any of them misbehaves he is promptly degraded1 banished to a distant monastery1 and strictly forbidden ever to be born again in the flesh4#adbd ,sidenote3 ,divine head of the ,taoist religion in ,china4 ,at the head of ,taoism1 the most numerous religious sect of ,china1 is a pope who goes by the name of the ,heavenly ,master and is believed to be an incarnation and representative on earth of the god of heaven4 ,his official title is ,chn-yen1 or 8the ,true ,man40 ,when one of these pontiffs or incarnate deities departs this life1 his soul passes into a male member of his family1 the ancient house of ,chang4 ,in order to determine the chosen vessel1 all the male members of the clan assemble at the palace1 their names are engraved on tablets of lead1 the tablets are thrown into a vase full of water1 and the one which bears the name of the new incarnation floats on the surface4 ,the reputation and power of the pope are very great4 ,he lives in princely style at his palace on the ,dragon and ,tiger p#dad mountains in the province of ,kiang-si1 about twenty-five miles to the south-west of ,kuei-,ki4 ,the road1 which is kept in good repair1 partly flagged1 and provided at regular intervals with stone halls for the repose of weary pilgrims1 leads gradually upward through a bleak and barren district1 treeless and thinly peopled1 to the summit of a pass1 from which a beautiful prospect suddenly opens up of a wide and fertile valley watered by a little stream4 ,the scene charms the traveller all the more by contrast with the desert country which he has just traversed4 ,this is the beginning of the pope's patrimony1 which he holds from the emperor free of taxes4 ,the palace stands in the middle of a little town4 ,it is new and of no special interest1 having been rebuilt after the ,taiping rebellion4 ,for in their march northward the rebels devastated the papal domains with great fury4 ,about a mile to the east of the palace lie the ruins of stately temples1 which also perished in the great rising and have only in part been rebuilt4 ,however1 the principal temple is well preserved4 ,it is dedicated to the god of heaven and contains a colossal image of that deity4 ,the papal residence naturally swarms with monks and priests of all ranks4 ,but the courts and gardens of the monasteries1 littered with heaps of broken bricks and stones and mouldering wood1 present a melancholy spectacle of decay4 ,and the ruinous state of the religious capital reflects the decline of the papacy4 ,the number of pilgrims has fallen off and with them the revenues of the holy see4 ,of old the pope ranked with viceroys and the highest dignitaries of the empire2 now he is reduced to the level of a mandarin of the third class1 and wears a blue button instead of a red4 ,formerly he repaired every year to the imperial court at ,peking or elsewhere in order to procure peace and prosperity for the whole kingdom by means of his ceremonies2 and on his journey the gods and spirits were bound to come from every quarter to pay him homage1 unless he considerately hung out on his palanquin a board with the notice1 8,you need not trouble to salute40 ,the people1 too1 gathered up the dust or mud from under his feet to preserve it as a priceless talisman4 ,nowadays1 if he goes to court at all1 it seems to be not oftener than once in three years2 and his p#dae services are seldom wanted except to ban the demons of plague4 ,but he still exercises the right of elevating deceased mandarins to the rank of local deities1 and as he receives a fee for every deification1 the ranks of the celestial hierarchy naturally receive many recruits4 ,he also draws a considerable revenue from the manufacture and sale of red and green papers inscribed with cabalistic characters1 which are infallible safeguards against demons1 disease1 and calamities of every sort4#adbe ,sidenote3 ,divine kings of ,peru4 ,divine rulers among the ,chibchas4 ,divine kings of ,mexico4 ,from our survey of the religious position occupied by the king in rude societies we may infer that the claim to divine and supernatural powers put forward by the monarchs of great historical empires like those of ,egypt1 ,china1 ,mexico1 and ,peru1 was not the simple outcome of inflated vanity or the empty expression of a grovelling adulation2 it was merely a survival and extension of the old savage apotheosis of living kings4 ,thus1 for example1 as children of the ,sun the ,incas of ,peru were revered like gods2 they could do no wrong1 and no one dreamed of offending against the person1 honour1 or property of the monarch or of any of the royal race4 ,hence1 too1 the ,incas did not1 like most people1 look on sickness as an evil4 ,they considered it a messenger sent from their father the ,sun to call them to come and rest with him in heaven4 ,therefore the usual words in which an ,inca announced his approaching end were these3 8,my father calls me to come and rest with him40 ,they would not oppose their father's will by offering sacrifice for recovery1 but openly declared that he had called them to his rest4#adbf ,issuing from the sultry valleys upon the lofty p#daf table-land of the ,colombian ,andes1 the ,spanish conquerors were astonished to find1 in contrast to the savage hordes they had left in the sweltering jungles below1 a people enjoying a fair degree of civilisation1 practising agriculture1 and living under a government which ,humboldt has compared to the theocracies of ,tibet and ,japan4 ,these were the ,chibchas1 ,muyscas1 or ,mozcas1 divided into two kingdoms1 with capitals at ,bogota and ,tunja1 but united apparently in spiritual allegiance to the high pontiff of ,sogamozo or ,iraca4 ,by a long and ascetic novitiate1 this ghostly ruler was reputed to have acquired such sanctity that the waters and the rain obeyed him1 and the weather depended on his will4#adbg ,the ,mexican kings at their accession1 as we have seen1#adbh took an oath that they would make the sun to shine1 the clouds to give rain1 the rivers to flow1 and the earth to bring forth fruits in abundance4#adbi ,we are told that ,montezuma1 the last king of ,mexico1 was worshipped by his people as a god4#adcj ,sidenote3 ,divinity of the ,chinese emperors4 ,divinity of the ,mikado4 ,in ,china1 if the emperor is not himself worshipped as a deity1 he is supposed by his subjects to be the lord and master of all the gods4 ,on this subject a leading authority on ,chinese religion observes3 8,to no son of ,china would it ever occur to question the supreme authority wielded by the emperor and his proxies1 the mandarins1 not only over mankind1 but also over the gods4 ,for the gods or shen are souls of intrinsically the same nature as those existing in human beings2 why then1 simply because they have no human bodies1 should they be placed above the emperor1 who is no less than a son of ,heaven1 that is to say1 a magnitude second to none but ,heaven or the ,power above p#dag whom there is none--who governs the universe and all that moves and exists therein8 ,such absurdity could not possibly be entertained by ,chinese reason4 ,so it is a first article of ,china's political creed that the emperor1 as well as ,heaven1 is lord and master of all the gods1 and delegates this dignity to his mandarins1 each in his jurisdiction4 ,with them then rests the decision which of the gods are entitled to receive the people's worship1 and which are not4 ,it is the imperial government which deifies disembodied souls of men1 and also divests them of their divine rank4 ,their worship1 if established against its will or without its consent1 can be exterminated at its pleasure1 without revenge having to be feared from the side of the god for any such radical measure2 for the power of even the mightiest and strongest god is as naught compared with that of the august ,celestial ,being with whose will and under whose protection the ,son reigns supreme over everything existing below the empyrean1 unless he forfeits this omnipotent support through neglect of his imperial duties40#adca ,as the emperor of ,china is believed to be a ,son of ,heaven1 so the ,emperor of ,japan1 the ,mikado1 is supposed to be an incarnation of the sun goddess1 the deity who rules the universe1 gods and men included4 ,once a year all the gods wait upon him1 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 deserted4#adcb ,sidenote3 ,divinity of early ,babylonian kings4 ,the early ,babylonian kings1 from the time of ,sargon ,i4 till the fourth dynasty of ,ur or later1 claimed to be gods in their lifetime4 ,the monarchs of the fourth dynasty of ,ur in particular had temples built in their honour2 they set up their statues in various sanctuaries and commanded the people to sacrifice to them2 the eighth month was especially dedicated to the kings1 and sacrifices were offered to them at the new moon and on the fifteenth of each month4#adcc ,again1 the ,parthian monarchs of the ,arsacid house p#dah styled themselves brothers of the sun and moon and were worshipped as deities4 ,it was esteemed sacrilege to strike even a private member of the ,arsacid family in a brawl4#adcd ,sidenote3 ,divinity of ,egyptian kings4 ,the kings of ,egypt were deified in their lifetime1 sacrifices were offered to them1 and their worship was celebrated in special temples and by special priests4 ,indeed the worship of the kings sometimes cast that of the gods into the shade4 ,thus in the reign of ,merenra a high official declared that he had built many holy places in order that the spirits of the king1 the ever-living ,merenra1 might be invoked 8more than all the gods40#adce 8,it has never been doubted that the king claimed actual divinity2 he was the #8great god1' the #8golden ,horus1' and son of ,ra4 ,he claimed authority not only over ,egypt1 but over #8all lands and nations1' #8the whole world in its length and its breadth1 the east and the west1' #8the entire compass of the great circuit of the sun1' #8the sky and what is in it1 the earth and all that is upon it1' #8every creature that walks upon two or upon four legs1 all that fly or flutter1 the whole world offers her productions to him4' ,whatever in fact might be asserted of the ,sun-god1 was dogmatically predicable of the king of ,egypt4 ,his titles were directly derived from those of the sun-god40#adcf 8,in the course of his existence10 we are told1 8the king of ,egypt exhausted all the possible conceptions of divinity which the ,egyptians had framed for themselves4 ,a superhuman god by his birth and by his royal office1 he became the deified man after his death4 p#dai ,thus all that was known of the divine was summed up in him40#adcg 8,the divinity of the king was recognised in all the circumstances of the public life of the sovereign4 ,it was not enough to worship ,pharaoh in the temple2 beyond the limits of the sanctuary he remained the #8good god' to whom all men owed a perpetual adoration4 ,the very name of the sovereign was sacred like his person2 people swore by his name as by that of the gods1 and he who took the oath in vain was punished40#adch ,in particular the king of ,egypt was identified with the great sun-god ,ra4 8,son of the sun1 decked with the solar crowns1 armed with the solar weapons1 gods and men adored him as ,ra1 defended him as ,ra from the attacks which menaced in him the divine being who1 in his human existence1 knew the glory and the dangers of being #8an incarnate sun' and #8the living image on earth of his father ,tum of ,heliopolis4'0#adci ,even the life of the gods depended on the divine life of the king4 ,gods and men1 it is said1 8live by the words of his mouth40#addj 8,o gods10 said the king before celebrating divine worship1 8you are safe1 if ,i am safe4 ,your doubles are safe if my double is safe at the head of all living doubles4 ,all live1 if ,i live40#adda ,the king was addressed as 8,lord of heaven1 lord of earth1 sun1 life of the whole world1 lord of time1 measurer of the sun's course1 ,tum for men1 lord of well-being1 creator of the harvest1 maker and fashioner of mortals1 bestower of breath upon all men1 giver of life to all the host of gods1 pillar of heaven1 threshold of the earth1 weigher of the equipoise of both worlds1 lord of rich gifts1 increaser of the corn10 and so forth4#addb ,yet1 as we should expect1 the exalted powers thus ascribed to the king differ in degree rather than in kind from those which every ,egyptian claimed for himself4 ,professor ,tiele observes that 8as every good man at his death became ,osiris1 as every one in danger or need could by the use of magic sentences assume the form of a deity1 it is quite comprehensible how the king1 not only after p#dbj death1 but already during his life1 was placed on a level with the deity40#addc ,sidenote3 ,evolution of sacred kings out of magicians4 ,magicians or medicine-men the oldest professional class4 ,we have now completed our sketch1 for it is no more than a sketch1 of the evolution of that sacred kingship which attained its highest form1 its most absolute expression1 in the monarchies of ,peru and ,egypt1 of ,china and ,japan4 ,historically1 the institution appears to have originated in the order of public magicians or medicine-men2 logically it rests on a mistaken deduction from the association of ideas4 ,men mistook the order of their ideas for the order of nature1 and hence imagined that the control which they have1 or seem to have1 over their thoughts1 permitted them to exercise a corresponding control over things4 ,the men who for one reason or another1 because of the strength or the weakness of their natural parts1 were supposed to possess these magical powers in the highest degree1 were gradually marked off from their fellows and became a separate class1 who were destined to exercise a most far-reaching influence on the political1 religious1 and intellectual evolution of mankind4 ,social progress1 as we know1 consists mainly in a successive differentiation of functions1 or1 in simpler language1 a division of labour4 ,the work which in primitive society is done by all alike and by all equally ill1 or nearly so1 is gradually distributed among different classes of workers and executed more and more perfectly2 and so far as the products1 material or immaterial1 of this specialised labour are shared by all1 the whole community benefits by the increasing specialisation4 ,now magicians or medicine-men appear to constitute the oldest artificial or professional class in the evolution of society4#addd ,for sorcerers are found in every savage tribe known to us2 and among the lowest savages1 such as the ,australian aborigines1 they are the only professional class that exists4 ,as time goes on1 and the process of differentiation continues1 p#dba the order of medicine-men is itself subdivided into such classes as the healers of disease1 the makers of rain1 and so forth2#adde while the most powerful member of the order wins for himself a position as chief and gradually develops into a sacred king1 his old magical functions falling more and more into the background and being exchanged for priestly or even divine duties1 in proportion as magic is slowly ousted by religion4 ,still later1 a partition is effected between the civil and the religious aspect of the kingship1 the temporal power being committed to one man and the spiritual to another4 ,meanwhile the magicians1 who may be repressed but cannot be extirpated by the predominance of religion1 still addict themselves to their old occult arts in preference to the newer ritual of sacrifice and prayer2 and in time the more sagacious of their number perceive the fallacy of magic and hit upon a more effectual mode of manipulating the forces of nature for the good of man2 in short1 they abandon sorcery for science4 ,i am far from affirming that the course of development has everywhere rigidly followed these lines3 it has doubtless varied greatly in different societies4 ,i merely mean to indicate in the broadest outline what ,i conceive to have been its general trend4 ,regarded from the industrial point of view the evolution has been from uniformity to diversity of function3 regarded from the political point of view1 it has been from democracy to despotism4 ,with the later history of monarchy1 especially with the decay of despotism and its displacement by forms of government better adapted to the higher needs of humanity1 we are not concerned in this enquiry3 our theme is the growth1 not the decay1 of a great and1 in its time1 beneficent institution4 p#dbc ,,appendix ,,hegel ,,on ,,magic ,,and ,,religion ,my friend ,professor ,james ,ward has pointed out to me that the view which ,i have taken of the nature and historical relations of magic and religion was anticipated by ,hegel in his ,lectures on the ,philosophy of ,religion4#addf ,so far as ,i understand the philosopher's exposition1 the agreement between us amounts to this3 we both hold that in the mental evolution of humanity an age of magic preceded an age of religion1 and that the characteristic difference between magic and religion is that1 whereas magic aims at controlling nature directly1 religion aims at controlling it indirectly through the mediation of a powerful supernatural being or beings to whom man appeals for help and protection4 ,that ,i take to be the substance of ,hegel's meaning in the following passages which ,i extract from his lectures on the philosophy of religion4 ,speaking of what he calls the religion of nature he observes3 8,fear of the powers of nature1 of the sun1 of thunder-storms1 etc41 is here not as yet fear which might be called religious fear1 for this has its seat in freedom4 ,the fear of ,god is a different fear from the fear of natural forces4 ,it is said that #8fear is the beginning of wisdom'2 this fear cannot present itself in immediate religion4 ,it first appears in man when he knows himself to be powerless in his particularity1 when his particularity trembles within him4 4 4 4 ,it is not1 however1 fear in this higher sense only that is not present here1 but even the fear of the powers of nature1 so far as it enters at all at this first stage of the religion of nature1 changes round into its opposite1 and becomes magic4 8,the absolutely primary form of religion1 to which we give the name of magic1 consists in this1 that the ,spiritual is the ruling power over nature4 ,this spiritual element does not yet exist1 p#dbd however1 as ,spirit2 it is not yet found in its universality1 but is merely the particular1 contingent1 empirical self-consciousness of man1 which1 although it is only mere passion1 knows itself to be higher in its self-consciousness than nature--knows that it is a power ruling over nature4 4 4 4 ,this power is a direct power over nature in general1 and is not to be likened to the indirect power1 which we exercise by means of implements over natural objects in their separate forms4 4 4 4 ,here the power over nature acts in a direct way4 ,it thus is magic or sorcery4 8,as regards the external mode in which this idea actually appears1 it is found in a form which implies that this magic is what is highest in the self-consciousness of those peoples4 ,but in a subordinate way magic steals up to higher standpoints too1 and insinuates itself into higher religions1 and thus into the popular conception of witches1 although in that form it is recognised as something which is partly impotent1 and partly improper and godless4 8,there has been an inclination on the part of some 7as1 for example1 in the ,kantian philosophy7 to consider prayer too as magic1 because man seeks to make it effectual1 not through mediation1 but by starting direct from ,spirit4 ,the distinction here1 however1 is that man appeals to an absolute will1 for which even the individual or unit is an object of care1 and which can either grant the prayer or not1 and which in so acting is determined by general purposes of good4 ,magic1 however1 in the general sense1 simply amounts to this1--that man has the mastery as he is in his natural state1 as possessed of passions and desires4 8,such is the general character of this primal and wholly immediate standpoint1 namely1 that the human consciousness1 any definite human being1 is recognised as the ruling power over nature in virtue of his own will4 ,the natural has1 however1 by no means that wide range which it has in our idea of it4 ,for here the greater part of nature still remains indifferent to man1 or is just as he is accustomed to see it4 ,everything is stable4 ,earthquakes1 thunder-storms1 floods1 animals1 which threaten him with death1 enemies1 and the like1 are another matter4 ,to defend himself against these recourse is had to magic4#addg ,such is the oldest mode of religion1 the wildest1 most barbarous form4 4 4 4 8,by recent travellers1 such as ,captain ,parry1 and before him ,captain ,ross1 this religion has been found among the ,esquimaux1 wholly without the element of mediation and as the crudest consciousness4 ,among other peoples a mediation is already present4 p#dbe 8,captain ,parry says of them#addh3 #84 4 4 ,they have not the slightest idea of ,spirit1 of a higher existence1 of an essential substance as contrasted with their empirical mode of existence4 4 4 4 ,on the other hand1 they have amongst them individuals whom they call ,angekoks1 magicians1 conjurers4 ,those assert that they have it in their power to raise a storm1 to create a calm1 to bring whales near1 etc41 and say that they learnt these arts from old ,angekoks4 ,the people regard them with fear2 in every family1 however1 there is at least one4 ,a young ,angekok wished to make the wind rise1 and he proceeded to do it by dint of phrases and gestures4 ,these phrases had no meaning and were directed toward no ,supreme ,being as a medium1 but were addressed in an immediate way to the natural object over which the ,angekok wished to exercise power2 he required no aid from any one whatever4' 4 4 4 8,this religion of magic is very prevalent in ,africa1 as well as among the ,mongols and ,chinese2 here1 however1 it is no longer found in the absolute crudeness of its first form1 but mediations already come in1 which owe their origin to the fact that the ,spiritual has begun to assume an objective form for self-consciousness4 8,in its first form this religion is more magic than religion2 it is in ,africa among the negroes that it prevails most extensively4 4 4 4 ,in this sphere of magic the main principle is the direct domination of nature by means of the will1 of self-consciousness--in other words that ,spirit is something of a higher kind than nature4 ,however bad this magic may look regarded in one aspect1 still in p#dbf another it is higher than a condition of dependence upon nature and fear of it4 4 4 4 8,such1 then1 is the very first form of religion1 which cannot indeed as yet be properly called religion4 ,to religion essentially pertains the moment of objectivity1 and this means that spiritual power shows itself as a mode of the ,universal relatively to self-consciousness1 for the individual1 for the particular empirical consciousness4 ,this objectivity is an essential characteristic1 on which all depends4 ,not until it is present does religion begin1 does a ,god exist1 and even in the lowest condition there is at least a beginning of it4 ,the mountain1 the river1 is not in its character as this particular mass of earth1 as this particular water1 the ,divine1 but as a mode of the existence of the ,divine1 of an essential1 universal ,being4 ,but we do not yet find this in magic as such4 ,it is the individual consciousness as this particular consciousness1 and consequently the very negation of the ,universal1 which is what has the power here2 not a god in the magician1 but the magician himself is the conjurer and conqueror of nature4 4 4 4 ,out of magic the religion of magic is developed40#addi ,,notes ,,chapter ,i--,the ,king of the ,wood #a ,strictly speaking1 nemus is a natural opening or glade in a forest4 ,thus ,lucan says 7,pharsal4 i4 #dec sq47 that the ,druids inhabited 8deep glades in sacred groves far from the haunts of men0 78nemora alta remotis incolitis lucis071 as the words are rendered by ,haskins in his edition1 who compares ,propertius v4 #i4 #bd1 8lucus ubi umbroso fecerat orbe nemus40 ,but commonly nemus means no more than a wood or grove4 ,see for example ,lucan1 ,pharsal4 iii4 #cif1 8procumbunt nemora et spoliantur robora silvae40 ,at ,nemi the sacred grove 7lucus7 formed part of the woodlands 7nemus71 as we learn from ,cato1 quoted by ,priscian1 ,inst4 iv4 #ba 7vol4 i4 p4 #abi1 ed4 ,m4 ,hertz71 8lucum ,dianium in nemore ,aricino10 etc4 ,as to the thick woods of ,nemi in antiquity see ,ovid1 ,fasti1 iii4 #bfc sq42 id41 ,metam4 xv4 #dhe4 #b ,cato1 loc4 cit42 ,ovid1 ,fasti1 vi4 #gef2 ,statius1 ,sylvae1 iii4 #a4 #ef2 ,philostratus1 ,vit4 ,apollon4 iv4 #cf4 ,a loose expression of ,appian 7,bellum ,civile1 v4 #bd7 has sometimes given rise to the notion that there was a town called ,nemus4 ,but this is a mistake4 ,see ,e4 ,desjardins1 ,essai sur la ,topographie du ,latium 7,paris1 #ahed71 p4 #bad1 and on the other side1 ,a4 ,bormann1 ,altitalische ,chorographie 7,halle1 #aheb71 pp4 #ace sq4 #c ,the site was excavated in #ahhe and #ahhf by ,sir ,john ,savile ,lumley1 now ,lord ,savile1 who was then ,english ambassador at ,rome4 ,further excavations were conducted in #ahhf-ahhh by ,signor ,luigi ,boccanera1 and again in #ahie by ,signor ,eliseo ,borghi4 ,see ,notizie degli ,scavi1 #ahhe1 pp4 #aei sq41 #aib sq41 #bbg sq41 #bed sq41 #cag-cba1 #cdd1 #dbh sq41 #dgh sq42 id4 #ahhg1 pp4 #bc-be1 #abj sq41 #aie-aih2 id4 #ahhh1 pp4 #aic sq41 #cib sq42 id4 #ahhi1 pp4 #bj-bb2 id4 #ahie1 pp4 #ajf-ajh1 #bjf1 #bcb1 #cbd1 #dbd-dch2 ,bulletino dell' ,instituto di ,corrispondenza ,archeologica1 #ahhe1 pp4 #adi-aeg1 #bbe-bdb2 ,r4 ,lanciani1 in the ,athenaeum1 ,october #aj1 #ahhe1 pp4 #dgg sq42 ,r4 ,p4 ,pullan1 in ,archaeologia3 ,miscellaneous ,tracts relating to ,antiquity1 l4 7#ahhg7 pp4 #eh-fe2 ,o4 ,rossbach1 in ,verhandlungen der vierzigsten ,versammlung deutscher ,philologen und ,schulmnner in ,grlitz 7,leipsic1 #ahij71 pp4 #adg-afd2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue of ,classical ,antiquities from the ,site of the ,temple of ,diana1 ,nemi1 ,italy 7preface dated #ahic74 ,the temple measured #cj metres in length by #ae4ij in breadth 7,notizie degli ,scavi1 #ahhe1 p4 #aic74 ,it had columns on either side of the pronaos 7,vitruvius1 iv4 #g4 #d74 ,a few votive offerings found on the site in earlier times are described in ,graevius's ,thesaurus ,antiquitatum ,romanarum1 xii4 col4 #geb-geg1 #hjh4 ,for the inscriptions of ,nemi and ,aricia see ,corpus ,inscriptionum ,latinarum1 xiv4 ,nos4 #baef-bbbf1 #dahj-dbaj1 #dbfh-dbge;a2 ,w4 ,henzen1 in ,hermes1 vi4 7#ahgb7 pp4 #f-ac2 ,g4 ,tomassetti1 in ,museo ,italiano di ,antichit ,classica1 ii4 7#ahhh7 coll4 #dha sqq4 ,among these inscriptions the many dedications to ,diana serve to identify the site beyond a doubt4 ,the evidence of ancient writers is collected by ,cluverius1 ,italia ,antiqua1 ii4 pp4 #ibj-ice4 ,see also ,h4 ,nissen1 ,italische ,landeskunde1 ii4 7,berlin1 #aijb7 pp4 #ehh-eib2 and for the topography1 ,sir ,w4 ,gell1 ,the ,topography of ,rome and its ,vicinity 7,london1 #ahcd71 i4 pp4 #ahb-aia1 ii4 pp4 #aab-aag4 #d ,appian1 ,bellum ,civile1 v4 #bd4 #e ,suetonius1 ,divus ,julius1 #ed4 ,serving his own gods thus1 he naturally felt no compunction at relieving the barbarous ,gaulish gods of their little savings 7,suetonius1 ib474 #f ,appian1 loc4 cit4 #g ,fasti1 iii4 #bfg sq4 #h ,juvenal1 ,sat4 iv4 #aag sq42 ,persius1 ,sat4 vi4 #ef1 with the scholiast's note2 ,martial1 ,epigr4 ii4 #ai4 #c1 xii4 #cb4 #aj4 ,persius calls this part of the road the slope of ,virbius4 ,juvenal and ,martial call it the ,arician slope4 ,but the former was probably the correct name1 for at ,rome also there was a 8slope of ,virbius0 on the ,esquiline1 near a sanctuary of ,diana 7,livy1 i4 #dh4 #f74 ,the double coincidence with ,aricia is probably significant1 as has been acutely pointed out by ,mr4 ,a4 ,b4 ,cook 7,classical ,review1 xvi4 7#aijb7 p4 #chj1 n4 #c74 ,we shall return to this later on4 ,as to ,virbius1 we shall hear more of him presently4 #i ,w4 ,henzen1 in ,hermes1 vi4 7#ahgb7 pp4 #f-ab2 ,corpus ,inscriptionum ,latinarum1 xiv41 ,nos4 #bbae1 #bbaf1 #bbah4 #aj ,at the place called ,s4 ,maria1 in the commune of ,nemi1 there have been found remains of a magnificent villa of the first or second century1 built in terraces just above the lake and adorned with variegated marbles1 frescoes1 and works of art4 ,see ,notizie degli ,scavi1 #ahhh1 pp4 #aid-aif1 #cic sq4 ,the place is near the mouth of the ancient emissary1 below the village of ,genzano2 the vineyards beside the lake are here littered with fragments of fine marbles4 ,in ,january #aija ,i visited the site in the company of ,mr4 ,st4 ,clair ,baddeley1 who has kindly furnished me with some notes on the subject4 #aa ,cicero1 ,ad ,atticum1 xv4 #d4 #e4 #ab ,suetonius1 ,divus ,julius1 #df4 ,from a letter of ,cicero to ,atticus 7vi4 #a4 #be7 we infer that the house was building in #ej ,b4,c4 #ac ,some of the timbers and fittings of these vessels were fished up from the bottom of the lake in #ahie4 ,especially remarkable are the beautiful bronze heads of lions and wolves with mooring-rings in their mouths4 ,caligula's name 7,c 4 ,,caesaris 4 ,,avg 4 ,,germanici7 is stamped on the leaden water-pipes1 and the style of the bronzes is that of the first century4 ,see ,notizie degli ,scavi1 #ahie1 pp4 #cfa-cif1 #dfa-dgd2 ,j4 ,c4 ,g4 ,boot1 in ,verslagen en ,mededeelingen der kon4 ,akademie van ,wetenschappen1 ,afdeeling ,letterkunde1 ,,iii4 ,reeks1 xii4 deel 7,amsterdam1 #ahie71 pp4 #bgh-bhe2 ,r4 ,lanciani1 ,new ,tales of ,old ,rome 7,london1 #aija71 pp4 #bje-bad4 #ad ,tacitus1 ,histor4 iii4 #cf4 #ae ,corpus ,inscriptionum ,latinarum1 xiv41 ,nos4 #bbac1 #bbaf1 #daia4 ,hadrian also had a monument in the grove dedicated to him by the senate and people of ,aricia 7,notizie degli ,scavi1 #ahie1 pp4 #dcj sq474 ,a bust of ,caesar and a statue of ,tiberius have been found on the spot4 ,see ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 p4 #ca2 ,o4 ,rossbach1 in ,verhandlungen der vierzig4 ,versamml4 deutscher ,philologen1 p4 #aei4 #af ,catullus1 xxxiv4 #i sqq4 #ag ,bulletino dell' ,instituto di ,corrispondenza ,archeologica1 #ahhe1 pp4 #bbh sq42 ,notizie degli ,scavi1 #ahhg1 pp4 #bd1 #aie2 id4 #ahhh1 p4 #cic2 ,o4 ,rossbach1 in ,verhandl4 d4 vierzig4 ,versamml4 deutscher ,philologen1 pp4 #aej note1 #afa2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #d1 #ae1 #cd sq4 #ah ,notizie degli ,scavi1 #ahhg1 p4 #aie2 id4 #ahhh1 p4 #cic2 ,bulletino di ,corr4 ,archeol4 #ahhe1 p4 #bcj2 ,o4 ,rossbach1 op4 cit41 pp4 #aej note1 #aea note1 #afc2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #ce1 #dj4 ,greek hunters dedicated spears and javelins to ,pan 7,anthologia ,palatina1 vi4 #eg1 #agg74 ,compare ,w4 ,h4 ,d4 ,rouse1 ,greek ,votive ,offerings 7,cambridge1 #aijb71 p4 #ga4 #ai ,w4 ,helbig1 in ,bulletino dell' ,inst4 di ,corr4 ,archeol4 #ahhe1 pp4 #bca sq42 ,notizie degli ,scavi1 #ahhg1 p4 #aie2 id4 #ahhh1 p4 #cic4 ,helbig observes that the ancients sometimes used tridents in boar-hunts4 #bj ,pliny1 ,epist4 i4 #f4 ,in the second century of our era the mountains and oak woods of ,greece harboured numbers of wild boars4 ,see ,pausanias1 i4 #cb4 #a1 iii4 #bj4 #d1 v4 #f4 #f1 vii4 #bf4 #aj1 viii4 #bc4 #i1 ix4 #bc4 #g4 #ba ,w4 ,roscoe1 ,life and ,pontificate of ,leo the ,tenth1 iv4 #cgf4 #bb ,o4 ,rossbach1 op4 cit4 pp4 #aeg sq42 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #c1 #ca1 with the plate facing p4 #dc4 #bc ,bulletino dell' ,inst4 di ,corr4 ,archeol4 #ahhe1 p4 #aec2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 p4 #bc4 #bd ,polybius1 ,hist4 iv4 #ah and #ai4 #be ,xenophon1 ,anabasis1 v4 #c4 #d-ac4 #bf ,pausanias1 x4 #ce4 #g4 #bg ,r4 ,andree1 ,votive und ,weihegaben des ,katholischen ,volks in ,sddeutschland 7,brunswick1 #aijd71 pp4 #cg1 #ej1 #aeb sqq4 #bh ,r4 ,andree1 op4 cit4 p4 #da4 #bi ,r4 ,andree1 op4 cit4 pp4 #da-ej4 #cj ,see ,v4 ,hehn1 ,kulturpflanzen und ,haustiere in ihrem bergang aus ,asien 7,berlin1 #aijb71 pp4 #ebj sq43 8,in the course of history the flora of the ,italian peninsula assumed more and more a southern character4 ,when the first ,greeks landed in lower ,italy the forests consisted predominantly of deciduous trees1 the beeches reached lower down than now1 when they are confined to the highest mountain regions4 ,centuries later in the landscapes on the walls of ,pompeii we see nothing but evergreen trees1 the ,laurus nobilis1 the olive1 the cypress1 the oleander2 in the latest times of the empire and in the ,middle ,ages the lemon-trees and orange-trees appear1 and since the discovery of ,america the magnolias1 the agaves1 and the ,indian figs4 ,there can be no question that this revolution has been wrought mainly by the hand of man40 #ca 1 1 1 is ,strabo's description 7v4 #c4 #ab71 who may have seen him 8pacing there alone40 #cb ,e4 ,w4 ,nelson1 8,the ,eskimo about ,bering ,strait10 ,eighteenth ,annual ,report of the ,bureau of ,american ,ethnology1 ,part ,i4 7,washington1 #ahii7 p4 #bic4 #cc ,servius on ,virgil1 ,aen4 vi4 #acf1 8,licet de hoc ramo hi qui de sacris ,proserpinae scripsisse dicuntur1 quiddam esse mysticum adfirment1 publica tamen opinio hoc habet4 ,orestes post occisum regem ,thoantem10 etc42 id4 on ,virgil1 ,aen4 ii4 #aaf2 ,valerius ,flaccus1 ,argonaut4 ii4 #cjd sq42 ,strabo1 v4 #c4 #ab2 ,pausanias1 ii4 #bg4 #d2 ,solinus1 ii4 #aa2 ,suetonius1 ,caligula1 #ce4 ,the custom of breaking the branch1 and its supposed connexion with the ,golden ,bough of ,virgil1 are recorded by ,servius alone 7on ,virgil1 ,aen4 vi4 #acf74 ,for the title 8,king of the ,wood0 see ,suetonius1 l4c42 and compare ,statius1 ,sylv4 iii4 #a4 #ee sq4-- 8,jamque dies aderat1 profugis cum regibus aptum ,fumat ,aricinum ,triviae nemus02 ,ovid1 ,fasti1 iii4 #bga sq4-- 8,regna tenent fortesque manu1 pedibusque fugaces2 ,et perit exemplo postmodo quisque suo02 id41 ,ars am4 i4 #bei sq4-- 8,ecce suburbanae templum nemorale ,dianae1 ,partaque per gladios regna nocente manu02 ,valerius ,flaccus1 ,argon4 ii4 #cjd sq4-- 8,jam nemus ,egeriae1 jam te ciet altus ab alba ,juppiter et soli non mitis ,aricia regi40 ,an archaic ,greek relief1 found in #agia near the outlet of the lake1 in the ,vallericcia1 has been sometimes thought to portray the combat between a priest and a candidate for the office4 ,but the subject is rather the murder of ,aegisthus by ,orestes in presence of ,clytaemnestra and ,electra4 ,see ,sir ,w4 ,gell1 ,topography of ,rome1 ii4 #aaf sq42 ,o4 ,jahn1 in ,archologische ,zeitung1 vii4 7#ahdi7 coll4 #aac-aah2 ,baumeister's ,denkmler1 p4 #aaab2 ,o4 ,rossbach1 op4 cit4 pp4 #adh sq42 ,r4 ,lanciani1 ,new ,tales of ,old ,rome1 p4 #bjd4 #cd ,thus there have been found many models of the organs of generation1 both male and female1 including wombs2 figures of women with infants on their laps or on their arms2 and couples seated side by side1 the woman pregnant or carrying a child4 ,see ,bulletino dell' ,inst4 di ,corrisp4 ,archeologica1 #ahhe1 pp4 #ahc sq42 ,notizie degli ,scavi1 #ahhe1 pp4 #afj1 #bed2 id4 #ahie1 p4 #dbd2 ,o4 ,rossbach1 op4 cit4 p4 #afj2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #d1 #ae1 #ag4 ,another group represents a woman just after delivery1 supported by the midwife1 who holds the child in her lap4 ,see ,graevius1 ,thesaurus ,antiquitatum ,romanarum1 xii4 col4 #hjh4 ,as to the huntress ,diana1 see above1 p4 #f4 #ce ,statius1 ,sylvae1 iii4 #a4 #eb-fj2 ,gratius ,faliscus1 ,cynegeticon1 i4 #dhd sq4 ,as to the date we know from the calendars 7,w4 ,warde ,fowler1 ,the ,roman ,festivals of the ,republic1 p4 #aih7 and from ,festus 7p4 #cdc ed4 ,mller2 compare ,plutarch1 ,quaest4 ,rom4 #ajj7 that the festival of ,diana on the ,aventine at ,rome fell on the ,ides1 that is1 the #acth of ,august4 ,further1 the ,ides of ,august was held as the birthday of ,diana at ,lanuvium 7,corpus ,inscriptionum ,latinarum1 xiv41 ,no4 #baab2 ,g4 ,wilmanns1 ,exempla ,inscriptionum ,latinarum1 ,no4 #cai2 ,c4 ,g4 ,bruns1 ,fontes ,juris ,romani1 ed4 ,o4 ,gradenwitz1 p4 #chi2 ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 ,no4 #gbab74 ,moreover1 ,martial 7xii4 #fg4 #b7 and ,ausonius 7,de feriis ,romanis1 #e sq47 speak of the ,ides of ,august as ,diana's day4 ,hence we may safely conclude that the ,hecateias idus which ,statius 7l4c47 mentions as the date of the festival of ,diana at ,nemi were no other than the ,ides of ,august1 all the more that the poet describes the time as the hottest of the year4 ,compare ,g4 ,wissowa1 ,religion und ,kultus der ,rmer 7,munich1 #aijb71 p4 #bja4 #cf ,o4 ,rossbach1 op4 cit4 pp4 #aej note1 #afa4 ,a coin of ,p4 ,clodius ,turrinus 7#dc ,b4,c47 portrays ,diana with a long torch in either hand4 ,see ,e4 ,babelon1 ,monnaies de la ,rpublique ,romaine 7,paris1 #ahhe71 i4 #cee4 #cg ,ovid1 ,fasti1 iii4 #bfi sq42 ,propertius1 iii4 #bd4 7#cj7 #i sq41 ed4 ,paley4 #ch ,notizie degli ,scavi1 #ahhh1 p4 #aic sq42 ,o4 ,rossbach1 op4 cit4 p4 #afd4 #ci ,bulletino dell' ,inst4 di ,corrisp4 ,archeologica1 #ahhe1 p4 #aeg2 ,notizie degli ,scavi1 #ahhh1 p4 #cic2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #bd-bf4 #dj ,on the dedication of burning lamps and candles in antiquity1 see ,m4 ,p4 ,nilsson1 ,griechische ,feste 7,leipsic1 #aijf71 p4 #cde1 note #e4 ,as to the derivation of the ,catholic from the old heathen custom1 see ,r4 ,andree1 ,votive und ,weihegaben des ,katholischen ,volks in ,sddeutschland 7,brunswick1 #aijd71 p4 #gg4 #da ,corpus ,inscriptionum ,latinarum1 xiv41 ,no4 #bbac2 ,g4 ,wilmanns1 ,exempla ,inscriptionum ,latinarum1 ,no4 #agfg2 ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 ,no4 #cbdc4 #db ,notizie degli ,scavi1 #ahhe1 p4 #dgh2 ,o4 ,rossbach1 op4 cit4 p4 #aeh2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #i sq4 ,the true character of this circular basement was first pointed out by ,mr4 ,a4 ,b4 ,cook 7,classical ,review1 xvi4 7#aijb7 p4 #cgf74 ,previous writers had taken it for an altar or a pedestal4 ,but the mosaic pavement and the bases of two columns which were found in position on it exclude the hypothesis of an altar and cannot easily be reconciled with that of a pedestal1 for which1 moreover1 it appears to be too large4 ,a rain-water gutter runs round it and then extends in the direction of the larger temple4 ,as to the temple of ,vesta at ,rome see ,j4 ,h4 ,middleton1 ,the ,remains of ,ancient ,rome1 i4 #big sq42 ,o4 ,richter1 ,topographie der ,stadt ,rom 7,munich1 #aijb71 pp4 #hh sq42 ,g4 ,boni1 in ,notizie degli ,scavi1 ,may #aijj1 pp4 #aei sqq4 #dc ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 p4 #cj4 #dd ,j4 ,marquardt1 ,rmische ,staatsverwaltung1 iii4 #ccf4 #de ,juvenal1 iv4 #fj sq42 ,asconius1 ,in ,milonianam1 p4 #ce1 ed4 ,kiesseling and ,schoell2 ,symmachus1 ,epist4 ix4 #abh and #abi 7,migne's ,patrologia ,latina1 xviii4 col4 #cee72 ,corpus ,inscriptionum ,latinarum1 vi41 ,no4 #bagb1 xiv41 ,no4 #dabj2 ,wilmanns1 ,exempla ,inscriptionum ,latinarum1 ,no4 #agej4 ,the ,alban ,vestals gave evidence at ,milo's trial in #eb ,b4,c4 7,asconius1 l4c472 one of them was tried for breaking her vow of chastity late in the fourth century ,a4,d4 7,symmachus1 l4c474 #df ,corpus ,inscriptionum ,latinarum1 xiv41 ,nos4 #cfgg1 #cfgi4 #dg ,servius on ,virgil1 ,aen4 ii4 #bif2 ,macrobius1 ,saturn4 iii4 #d4 #aa4 #dh ,statius1 ,sylvae1 iii4 #a4 #ee sqq42 ,gratius ,faliscus1 ,cynegeticon1 i4 #dhc-dib4 #di ,j4 ,rendel ,harris1 ,the ,annotators of the ,codex ,bezae 7,london1 #aija71 pp4 #ic-ajb4 #ej ,see below1 vol4 ii4 pp4 #cbd sqq4 #ea ,journal of ,sacred ,literature and ,biblical ,record1 ,new ,series1 vii4 7,london1 #ahfe71 8,the ,departure of my ,lady ,mary from this ,world10 p4 #aec4 ,the ,greek original of the treatise was discovered by ,tischendorf4 ,this passage was kindly indicated to me by my learned friend ,mr4 ,j4 ,rendel ,harris4 ,he writes to me3 8,in these late ,syrian calendars the festivals are simply taken over from the ,greek and ,roman calendars without any adjustment at all1 as a study of the detailed saints' days shows40 #eb ,johanni ,apostoli de transitu ,beatae ,mariae ,virginis ,liber3 ex recensione et cum interpretatione ,maximiliani ,engeri 7,elberfeldae1 #ahed71 pp4 #aja1 #ajc4 ,this and the preceding passage are both cited by the late ,prof4 ,e4 ,lucius in his book ,die ,anfnge des ,heiligenkultes in der christlichen ,kirche 7,tbingen1 #aijd71 pp4 #dhh sq41 #eba4 ,from them and from the entries in the ,syrian calendars 7see the next note71 ,lucius rightly inferred that the ,assumption of the ,virgin ,mary had been assigned by the ,church to the #aeth of ,august with reference to the ripening of the grapes and other fruits1 and that the ,christian festival replaced an old heathen festival of first-fruits1 which must have been held about the same time4 ,but he appears to have overlooked the occurrence of ,diana's festival on the #acth of ,august4 #ec ,n4 ,nilles1 ,kalendarium ,manuale utriusque ,ecclesiae ,orientalis et ,occidentalis 7,innsbruck1 #ahif-g71 i4 pp4 #bdi1 #dhj4 ,professor ,nilles compares the blessing of the herbs 7,krautweihe71 which still takes place in various parts of ,german-speaking lands on ,august #aeth for the purpose of defeating the charms of witches4 #ed ,b4 ,schmidt1 ,das ,volksleben der ,neugriechen 7,leipsic1 #ahga71 p4 #eh4 ,my learned friend ,dr4 ,w4 ,h4 ,d4 ,rouse1 who is well acquainted with ,greece1 both ancient and modern1 gave me similar information4 #ee ,pauly-,wissowa1 ,real-,encyclop4 d4 class4 ,wissenschaften1 ii4 #acdb2 ,pausanias1 vii4 #ah4 #ab2 ,xenophon1 ,anabasis1 v4 #c4 #ab4 ,on the other hand the very sight of the image of ,artemis at ,pellene was said to render trees barren and to blight the fruits of the earth4 ,see ,plutarch1 ,aratus1 #cb4 #ef ,a4 ,dieterich1 8,sommertag10 ,archiv fr ,religionswissenschaft1 viii4 7#aije7 ,beiheft1 pp4 #ajh sqq41 with fig4 #b4 #eg ,furtwngler1 ,die antiken ,gemmen1 iii4 #bca1 with plates ,,xx4 #ff1 ,,xxii4 #ah1 #bf1 #cj1 #cb1 all cited by ,mr4 ,a4 ,b4 ,cook1 ,classical ,review1 xvi4 7#aijb7 p4 #cgh1 note #d4 ,furtwngler held that these gems portray ,diana of ,nemi herself4 #eh ,catullus1 xxxiv4 #ag sqq4 #ei ,g4 ,pitr1 ,spettacoli e ,feste popolari ,siciliane 7,palermo1 #ahha71 pp4 #cef1 #ceh1 #cfj1 #cfa1 #cfb2 ,g4 ,finamore1 ,credenze1 ,usi e ,costumi ,abruzzesi 7,palermo1 #ahij71 p4 #agf2 ,g4 ,amalfi1 ,tradizioni ed ,usi nella peninsola ,sorrentina 7,palermo1 #ahij71 p4 #ej4 #fj ,olaus ,magnus1 ,historia de ,gentium ,septentrionalium variis conditionibus1 xvi4 #i4 #fa ,note of ,mr4 ,f4 ,c4 ,conybeare4 #fb ,strabo1 xi4 #h4 #ab1 xi4 #ad4 #af1 xii4 #c4 #cg4 #fc ,this is inferred from entries in the ancient ,celtic calendar of which numerous fragments1 engraved on bronze1 were found in #ahig at ,coligny near ,lyons4 ,in this calendar the month ,rivros seems to mean 8the harvest month0 and to correspond to ,august4 ,sir ,john ,rhys believes that the harvest-god ,rivos1 who is only known from this calendar1 answers to the better-known ,celtic god ,lug4 ,see ,sir ,john ,rhys1 in ,transactions of the ,third ,international ,congress for the ,history of ,religion 7,oxford1 #aijh71 ii4 #bbb sqq42 and as to the ,coligny calendar in general see further ,sir ,john ,rhys1 8,celtae and ,galli10 ,proceedings of the ,british ,academy1 #aije-aijf1 pp4 #ga sqq42 id4 8,notes on the ,coligny ,calendar10 ,proceedings of the ,british ,academy1 vol4 iv4 #fd ,dedications to ,juno and ,venus have been found in the grove 7,notizie degli ,scavi1 #ahhh1 p4 #cic2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 p4 #dd71 also a bronze statuette of ,jupiter 7,o4 ,rossbach1 op4 cit4 p4 #afb71 and a mutilated or unfinished bust supposed to represent that deity 7,notizie degli ,scavi1 #ahhe1 p4 #cdd2 ,g4 ,h4 ,wallis1 op4 cit4 p4 #ed74 #fe ,virgil1 ,aen4 vii4 #gfb sqq42 ,ovid1 ,fasti1 iii4 #bgc sqq42 id41 ,metam4 xv4 #dhb sqq42 ,strabo1 v4 #c4 #ab4 ,as to the stream1 see ,p4 ,rosa1 in ,monumenti ed ,annali pubblic4 dall' ,instituto di ,corrispondenza ,archeologica nel #ahef1 p4 #g2 ,r4 ,lanciani1 in ,athenaeum1 ,october #aj1 #ahhe1 p4 #dgg4 ,the water was diverted some years ago to supply ,albano4 #ff ,festus1 p4 #gg1 ed4 ,c4 ,o4 ,mller4 #fg ,ovid1 ,fasti1 iii4 #bgc sqq42 id41 ,metam4 xv4 #dhb sqq42 ,cicero1 ,de legibus1 i4 #a4 #d2 ,livy1 i4 #ai4 #e1 i4 #ba4 #c2 ,plutarch1 ,numa1 #d1 #h1 #ac1 #ae2 ,dionysius ,halicarn4 ,antiquit4 ,roman4 ii4 #fj sq42 ,juvenal1 ,sat4 iii4 #ab2 ,lactantius1 ,divin4 ,inst4 i4 #bb2 ,augustine1 ,de civitate ,dei1 vii4 #ce2 ,servius on ,virgil1 ,aen4 vii4 #gfc4 ,ovid1 ,livy1 ,lactantius1 and ,augustine speak of ,egeria as the wife of ,numa1 whereas ,juvenal and ,servius call her his mistress4 ,the language of ,plutarch is somewhat ambiguous1 but he uses the phrase 7c4 #d74 #fh ,plutarch1 ,numa1 #d4 #fi ,juvenal1 ,sat4 iii4 #aj sqq42 ,livy1 i4 #ba4 #c4 ,as to the position of this grove and spring see ,o4 ,gilbert1 ,geschichte und ,topographie der ,stadt ,rom im ,altertum1 i4 #aji sqq41 ii4 pp4 #aeb sqq42 ,o4 ,richter1 ,topographie der ,stadt ,rom 7,munich1 #aijb71 pp4 #cdb sq4 ,according to the latter writer1 the valley of ,egeria was outside the ,servian wall1 at the foot of the ,caelian ,mount1 and is now traversed by the streets ,via delle ,mole di ,s4 ,sisto and ,via della ,ferratella4 ,he identifies the sacred spring with a copious source at the ,villa ,fonseca4 ,on the other hand1 ,statius 7,sylvae1 v4 #c4 #bij sq471 ,lactantius 7,divin4 ,inst4 iii4 #bb71 and ,servius 7on ,virgil1 vii4 #gfc7 held that ,numa's ,egeria was not at ,rome but at ,nemi4 ,the grove of ,egeria is now popularly identified with a little wood called the ,bosco ,sacro1 which stands in a commanding situation to the left of the ,appian ,way1 about a mile and a half from ,rome 7,baedeker's ,central ,italy and ,rome1 p4 #cgh74 #gj ,plutarch1 ,numa1 #ac4 ,that they carried the water in pitchers on their heads may be inferred from ,propertius1 v4 #d4 #ae sq42 ,ovid1 ,fasti1 iii4 #aa-ad4 #ga ,this is the view of ,a4 ,schwegler 7,rmische ,geschichte1 i4 #edh note71 ,o4 ,gilbert 7,geschichte und ,topographie der ,stadt ,rom im ,altertum1 i4 #aaa71 and ,g4 ,wissowa 7in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 s4v4 8,egeria074 #gb ,o4 ,rossbach1 op4 cit4 p4 #aea4 8,the old bath0 is mentioned in an inscription found on the spot 7,corpus ,inscriptionum ,latinarum1 xiv41 ,no4 #daij74 #gc ,notizie degli ,scavi1 #ahhe1 pp4 #aei sq41 #aib1 #bed2 id4 #ahhh1 p4 #aic2 ,bulletino dell' ,inst4 di ,corrisp4 ,archeologica1 #ahhe1 pp4 #aec1 #aed sq42 ,o4 ,rossbach1 op4 cit4 p4 #afj2 ,archaeologia3 or ,miscellaneous ,tracts relating to ,antiquity1 l4 7#ahhg71 ,pt4 ,i4 pp4 #fa sq41 #fd2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #b1 #d1 #bb4 ,amongst these models may be specially noted the torso of a woman clad in a long robe1 with her breast cut open so as to expose the bowels4 ,it may be the offering of a woman who suffered from some internal malady4 #gd ,for an example of the custom in modern times see ,j4 ,j4 ,blunt1 ,vestiges of ,ancient ,manners and ,customs discoverable in ,modern ,italy and ,sicily 7,london1 #ahbc71 p4 #ace4 ,the custom is still widespread among the ,catholic population of ,southern ,germany4 ,see ,r4 ,andree1 ,votive und ,weihegaben des ,katholischen ,volks in ,sddeutschland 7,brunswick1 #aijd71 pp4 #id sqq41 #aab sqq41 #abc sqq4 #ge ,r4 ,lanciani1 in ,athenaeum1 ,october #aj1 #ahhe1 p4 #dgg4 #gf ,xenophon1 ,cyneget4 i4 #b and #aa2 ,euripides1 ,hippolytus1 #aj-ai4 #ajib sq4 #gg ,euripides1 ,hippolytus1 #bj sqq42 ,apollodorus1 ,epitoma1 i4 #ah sq41 ed4 ,r4 ,wagner2 ,hyginus1 ,fabulae1 #dg2 ,ovid1 ,metam4 xv4 #dig sqq4 #gh ,virgil1 ,aen4 vii4 #gfa sqq41 with the commentary of ,servius2 ,ovid1 ,fasti1 iii4 #bfc sqq41 vi4 #gce sqq42 id41 ,metam4 xv4 #dig sqq42 ,scholiast on ,persius1 ,sat4 vi4 #ef1 p4 #cdg sq41 ed4 ,o4 ,jahn2 ,lactantius1 ,divin4 ,inst4 i4 #ag2 ,pausanias1 ii4 #bg4 #d2 ,apollodorus1 iii4 #aj4 #c2 ,scholiast on ,pindar1 ,pyth4 iii4 #if4 ,it was perhaps in his character of a serpent that ,aesculapius was said to have brought the dead ,hippolytus to life4 ,see my note on ,pausanias1 ii4 #aj4 #c4 #gi ,an inscription in the public museum at ,naples mentions a flamen ,virbialis 7,corpus ,inscriptionum ,latinarum1 x41 ,no4 #adic74 ,another inscription mentions a similar priesthood at ,aricia1 but the inscription is forged 7,orelli1 ,inscript4 ,latin4 ,no4 #adeg2 compare ,h4 ,dessau on ,corpus ,inscriptionum ,latinarum1 xiv41 ,no4 #bbac74 ,the same title flamen ,virbialis has sometimes been wrongly read in an inscription of ,gratianopolis1 in ,narbonensian ,gaul 7,corpus ,inscriptionum ,latinarum1 xii41 ,no4 #bbch2 ,orelli1 ,inscript4 ,latin4 ,nos4 #bbab1 #djbb74 ,for the worship of ,virbius we have also the testimony of ,servius1 on ,virgil1 ,aen4 vii4 #ggf3 8,nam et ,virbius inter deos colitur40 #hj ,virgil1 ,aen4 vii4 #ggi sq42 ,ovid1 ,fasti1 iii4 #bfe sq4 #ha ,servius on ,virgil1 ,aen4 vii4 #ggf4 ,helbig proposed to identify as ,virbius some bronze statuettes found at ,nemi1 which represent a young man naked except for a cloak thrown over his left arm1 holding in his extended right hand a shallow bowl1 while in his raised left hand he seems to have held a spear or staff on which he leaned4 ,see ,bulletino dell' ,inst4 di ,corrisp4 ,archeologica1 #ahhe1 p4 #bbi4 ,but to this it has been objected by ,rossbach 7op4 cit4 p4 #afb7 that ,virbius appears to have been portrayed as an older1 probably bearded man 7,ovid1 ,metam4 xv4 #ech sqq474 #hb ,servius on ,virgil1 ,aen4 vii4 #gfa2 compare id4 on ,aen4 vii4 #hd4 ,see also ,ovid1 ,metam4 xv4 #ede sq4-- 8,hoc nemus inde colo de disque minoribus unus ,nomine sub dominae lateo atque accenseor illi40 #hc ,p4 ,ribadeneira1 ,flos ,sanctorum 7,venice1 #agfc71 ii4 #ic sq42 ,acta ,sanctorum1 ,august #ac1 pp4 #d sqq4 7,paris and ,rome1 #ahfg74 ,the merit of tracing the saint's pedigree belongs to ,mr4 ,j4 ,rendel ,harris4 ,see his ,annotators of ,codex ,bezae 7,london1 #aija71 pp4 #aja sq4 ,prudentius has drawn a picture of the imaginary martyrdom which might melt the stoniest heart 7,peristeph4 xi4 p4 #bhb sqq41 ed4 ,th4 ,obbarius74 ,according to the ,acta ,sanctorum the saint shared the crown of martyrdom with twenty members of his household1 of whom nineteen were beheaded1 while one of them1 his nurse ,concordia1 was scourged to death 78plumbatis caesa074 ,it is an odd coincidence that his ,greek prototype ,hippolytus dedicated just twenty horses to ,aesculapius 7,pausanias1 ii4 #bg4 #d72 and it is another odd coincidence1 if it is nothing worse1 that the bones of ,orestes1 the other mythical hero of ,nemi1 were buried beside the temple of ,concordia in ,rome1 and that ,servius1 who mentions this tradition 7on ,virgil1 ,aen4 ii4 #aaf71 should immediately afterwards quote the words 8virgine caesa40 ,if we knew why the hero ,hippolytus dedicated just twenty horses to the god who raised him from the dead1 we might perhaps know why the saint ,hippolytus went to heaven attended by a glorious company of just twenty martyrs4 ,bunsen courageously stood out for the historical reality of the martyr1 whom he would fain identify with his namesake the well-known writer of the third century 7,hippolytus and his ,age1 ,london1 #aheb1 i4 pp4 #bab sqq474 #hd ,cato1 ,origines1 i41 quoted by ,priscian1 ,inst4 iv4 #ba1 vol4 i4 p4 #abi1 ed4 ,hertz2 ,m4 ,catonis praeter librum de re rustica quae extant1 ed4 ,h4 ,jordan1 p4 #ab4 #he ,livy1 ii4 #be2 ,dionysius ,halicarnas4 ,antiquit4 ,roman4 vi4 #bi4 #hf ,festus1 p4 #ade1 ed4 ,c4 ,o4 ,mller4 #hg ,persius1 ,sat4 vi4 #ee sqq4 #hh ,wissowa suggests that ,manius ,egerius was a half-forgotten male counterpart of ,egeria 7,w4 ,h4 ,roscher's ,lexikon d4 griech4 und rm4 ,mythologie1 s4v4 8,egeria072 and ,dessau observes that the name ,egerius 8sine dubio cohaeret cum ,egerio fonte0 7,corpus ,inscriptionum ,latinarum1 xiv4 p4 #bjd74 ,the same view is taken by ,messrs4 ,a4 ,b4 ,cook and ,e4 ,pais4 ,mr4 ,cook holds that the original form of the names was ,aegerius and ,aegeria1 which he would interpret as 8the ,oak ,god0 and 8the ,oak ,goddess40 ,see ,a4 ,b4 ,cook1 8,the ,european ,sky-,god10 ,folk-lore1 xvi4 7#aije7 pp4 #bia sq42 ,e4 ,pais1 ,ancient ,legends of ,roman ,history 7,london1 #aijf71 p4 #adb4 #hi ,as ,cluverius seems to do 7,italia ,antiqua1 p4 #ica74 #ij ,this is substantially the view of ,prof4 ,wissowa1 who holds that the reference is to the foundation of a common altar in the grove by all the members of the league 7,religion und ,kultus der ,rmer1 p4 #aii74 #ia ,scholars are not agreed as to whether the list of confederate ,latin cities in ,cato is complete1 and whether the ,latin dictator he mentions was the head of the league or only of ,tusculum4 ,in regard to the former question we must remember that the passage of ,cato is known to us only from ,priscian1 who seems to have quoted no more than suited his purpose1 which was merely to illustrate a grammatical termination 7,ardeatis for the later ,ardeas74 ,probably1 therefore1 the original passage contained many more names of towns which ,priscian did not think it needful to cite4 ,this is the view of ,h4 ,dessau 7in ,corpus ,inscriptionum ,latinarum1 xiv4 p4 #bjd74 ,with regard to the second question1 ,mommsen held that the dictatorship in question was merely the chief magistracy of ,tusculum1 the presidency of the ,latin league being vested in two praetors1 not in a dictator 7,livy1 viii4 #c4 #i74 ,most scholars1 however1 appear to be of opinion that the dictator referred to was head of the league4 ,see ,h4 ,jordan1 ,m4 ,catonis praeter librum de re rustica quae extant1 pp4 xli4 sqq42 ,j4 ,beloch1 ,der italische ,bund unter ,roms ,hegemonie 7,leipsic1 #ahhj71 p4 #ahh2 ,h4 ,nissen1 ,italische ,landeskunde1 ii4 7,berlin1 #aijb7 pp4 #eeg sq4 #ib ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #e1 #cf2 ,corpus ,inscriptionum ,latinarum1 xiv41 ,no4 #dahf4 #ic ,bulletino di ,corrisp4 ,archeologica1 #ahhe1 p4 #bcb2 ,notizie degli ,scavi1 #ahhe1 pp4 #bee1 #cbj2 id4 #ahie1 p4 #ajh2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue1 pp4 #e1 #ee4 ,the use of this rude currency is said to have been superseded in the reign of ,servius ,tullius1 who substituted stamped ingots of copper 7,pliny1 ,nat4 ,hist4 xxxiii4 #dc74 #id ,livy1 xxvi4 #aa4 #i2 ,tacitus1 ,historiae1 iv4 #ec2 ,e4 ,babelon1 ,monnaies de la ,rpublique romaine1 i4 pp4 ii4 sq4 #ie ,herodotus1 iv4 #ajc2 ,euripides1 ,iphigenia in ,tauris1 #ch sqq42 ,strabo1 vi4 #d4 #b1 p4 #cjh2 ,pausanias1 iii4 #af4 #g-aj2 ,k4 ,o4 ,mller1 ,die ,dorier1 i4 #che sqq4 #if ,pausanias1 ii4 #cb4 #a2 ,euripides1 ,hippolytus1 #adbc-adcj1 with ,paley's comment4 ,diodorus ,siculus speaks 7iv4 #fb7 of the 8godlike honours0 accorded to ,hippolytus at ,troezen4 #ig ,pausanias1 i4 #bb4 #a1 ii4 #cb4 #a4 #ih ,s4 ,wide1 ,de sacris ,troezeniorum1 ,hermionensium1 ,epidauriorum 7,upsala1 #ahih71 pp4 #hf sq4 ,c4 ,boetticher thought that 8the whole legend of ,hippolytus represents simply the conflict of the worship of ,aphrodite with that of ,artemis at ,troezen0 7,der ,baumkultus der ,hellenen1 p4 #dde1 n4 #b74 #ii ,pausanias1 ii4 #cb4 #c4 #ajj ,servius on ,virgil1 ,aen4 v4 #gb2 ,pausanias1 vi4 #bd4 #g4 ,as to the myrtle and ,aphrodite1 see ,c4 ,boetticher1 ,der ,baumkultus der ,hellenen1 pp4 #ddd sqq42 ,v4 ,hehn1 ,kulturpflanzen und ,haustiere 7,berlin1 #aijb71 pp4 #bbj sqq4 #aja ,pausanias1 i4 #bb4 #a2 ,euripides1 ,hippolytus1 #cj sqq41 with the scholiast's note2 ,diodorus ,siculus1 iv4 #fb2 ,j4 ,tzetzes1 ,scholia on ,lycophron1 #acbi4 #ajb ,pausanias1 ii4 #cb4 #f 1 where ,bekker and all subsequent editors have changed into 4 ,but has the better manuscript authority4 ,the title is derived from askra1 8a fruitless oak0 7,hesychius1 s4v4 74 ,see ,mr4 ,a4 ,b4 ,cook1 8,zeus1 ,jupiter1 and the ,oak10 ,classical ,review1 xvii1 7#aijc7 pp4 #dae sq4 #ajc ,pausanias1 ii4 #cb4 #aj4 ,in ,greek saronis is a hollow oak4 ,see ,callimachus1 ,hymn to ,zeus1 #bb2 ,hesychius and ,etymologicum ,magnum1 s4v4 2 ,a4 ,b4 ,cook1 8,zeus1 ,jupiter1 and the ,oak10 ,classical ,review1 xviii4 7#aijd7 p4 #cgj4 ,mythology derived the name ,saronian from a certain ,saron1 an ancient king of ,troezen and a mighty hunter1 who had been drowned while swimming after a doe 7,pausanias1 ii4 #cj4 #g74 ,in this mythical hunter associated with ,artemis we may perhaps detect a duplicate of ,hippolytus4 #ajd ,pausanias1 ii4 #ca4 #d1 #h1 and #i4 #aje ,see ,khner-,blass1 ,grammatik der griech4 ,sprache1 ii4 #bhh sq4 #ajf ,pausanias1 ii4 #bg4 #d4 #ajg ,pausanias1 ii4 #cc4 #b with my commentary1 vol4 iii4 pp4 #bhe sq4 vol4 v4 pp4 #eif sqq4 #ajh ,strabo1 v4 #a4 #d1 #h1 and #i1 pp4 #bab1 #bad sq4 ,as to the topography1 see ,bunbury in ,smith's ,dictionary of ,greek and ,roman ,geography1 s4v4 8,timavus02 ,h4 ,nissen1 ,italische ,landeskunde1 ii4 #bcc4 ,i have to thank my friend ,mr4 ,a ,b4 ,cook for drawing my attention to the association of the horse and wolf in the early cults of ,greece and ,italy4 #aji ,m4 ,salomon ,reinach would explain ,hippolytus at ,troezen as a sacred horse1 which was torn to pieces by his worshippers at a solemn sacrifice1 just as ,dionysus ,zagreus was said to have been rent in pieces by his worshippers4 ,see ,s4 ,reinach1 8,hippolyte10 ,archiv fr ,religionswissenschaft1 x4 7#aijg7 pp4 #dg-fj2 id4 ,cultes1 ,mythes1 et ,religions1 iii4 7,paris1 #aijh7 pp4 #ed-fg4 #aaj ,no argument can be drawn from the bronze wolf-heads of ,caligula's ships 7above1 p4 #e1 note #e71 since these may have been purely ornamental4 #aaa ,lucian1 ,de dea ,syria1 #fj4 #aab ,plutarch1 ,theseus1 #e4 #aac ,athenaeus1 xiii4 #hc1 p4 #fje;,a4 ,for dedications of hair to ,apollo see ,anthologia ,palatina1 vi4 #aih1 #bgi4 #aad ,statius1 ,theb4 ii4 #bec sqq4 #aae ,pausanias1 i4 #dc4 #d4 #aaf ,herodotus1 iv4 #cc sq42 ,callimachus1 ,hymn to ,delos1 #bia sqq42 ,pausanias1 i4 #dc4 #d4 #aag ,anthologia ,palatina1 vi4 #bgf1 #bgg2 ,pollux1 iii4 #ch2 ,hesychius1 s4v4 4 ,pollux seems to imply that the hair was dedicated to ,hera and the ,fates as well as to ,artemis4 #aah ,g4 ,deschamps and ,g4 ,cousin1 in ,bulletin de ,correspondance hellnique1 xi4 7#ahhg7 pp4 #cij sq42 id4 xii4 7#ahhh7 pp4 #ig sq41 #bdi sqq41 #dgi-dij4 #aai ,lucian1 ,de dea ,syria1 #fj4 #abj ,j4 ,marquardt1 ,privatleben der ,rmer1 pp4 #eii sq4 #aba ,suetonius1 ,nero1 #ab4 ,on hair-offerings in general see ,g4 ,a4 ,wilken1 ,ueber das ,haaropfer 7,amsterdam1 #ahhf7 7reprinted from the ,revue ,coloniale ,internationale74 ,on the hair-offerings of the ,greeks see ,fr4 ,wieseler1 in ,philologus1 ix4 7#ahed71 pp4 #gaa-gae2 ,g4 ,deschamps and ,g4 ,cousin1 in ,bulletin de ,correspondance hellnique1 xii4 7#ahhh7 pp4 #dgi-dij2 ,w4 ,h4 ,d4 ,rouse1 ,greek ,votive ,offerings 7,cambridge1 #aijb71 pp4 #bdj-bde4 #abb ,herodotus1 ii4 #fe2 ,diodorus ,siculus1 i4 #hc4 ,the latter writer's account is the fuller1 and has been followed in the text4 #abc ,lucian1 ,de dea ,syria1 #f4 #abd ,w4 ,robertson ,smith1 ,religion of the ,semites1 p4 #cbi4 ,he refers to ,sozomenus1 ,histor4 ,eccles4 v4 #aj4 #g2 ,socrates1 ,histor4 ,eccles4 i4 #ah2 and ,eusebius1 ,vita ,constant4 iii4 #eh1 from whose testimonies we learn that at ,heliopolis1 in ,syria1 it was the custom to prostitute maidens to strangers before marriage4 ,eusebius speaks of the religious prostitution of married women as well as of maidens4 ,constantine destroyed the temple of the goddess in which these impure rites seem to have been performed4 ,to moderns1 ,heliopolis 7the ,city of the ,sun7 is better known as ,baalbec2 its magnificent ruins are the finest remains of ,greek architecture in the ,east4 #abe ,this is recognised by ,g4 ,a4 ,wilken 7,ueber das ,haaropfer1 p4 #aje74 #abf ,g4 ,a4 ,wilken1 ,das ,haaropfer1 pp4 #fa sqq42 ,w4 ,robertson ,smith1 ,religion of the ,semites1 pp4 #cbc sqq42 ,i4 ,goldziher1 ,muhammedanische ,studien1 i4 7,halle a4 ,s4 #ahhh7 pp4 #bdg sqq4 ,see also below1 p4 #ajb4 #abg ,pausanias1 viii4 #da4 #c4 ,to the references given in my note on the passage add ,pollux1 ii4 #cj4 #abh ,callimachus1 ,hymn to ,delos1 #bgh sqq42 ,pliny1 ,nat4 ,hist4 iv4 #ia2 ,strabo1 vi4 #a4 #ae1 p4 #bfd2 ,plutarch1 ,de ,pythiae oraculis1 #af4 ,in ,apollo's temple at ,delphi there were dedicated a radish of gold1 a beet of silver1 and a turnip of lead1 which was thought to signify the respective value of these vegetables 7,pliny1 ,nat4 ,hist4 xix4 #hf74 ,a poet speaks of tithes and first-fruits hung up for ,apollo on a high pillar at ,delphi 7,clement of ,alexandria1 ,strom4 i4 #bd4 #afd1 p4 #dai1 ed4 ,potter74 #abi ,diogenes ,laertius1 ,vit4 ,philos4 ii4 #dd1 iii4 #b2 ,plutarch1 ,quaest4 ,conviv4 viii4 #a4 #b2 ,j4 ,t4 ,wood1 ,discoveries at ,ephesus3 ,inscriptions from the great ,theatre1 pp4 #d1 #af4 ,apollo's birthday 7the #gth of ,thargelion7 was probably the festival known in the ,delian calendar as the ,apollonia1 not the ,delia as was formerly supposed4 ,the ,delia seems to have fallen in early spring1 not in early summer4 ,see ,c4 ,robert in ,hermes1 xxi4 7#ahhf7 pp4 #afa-afi2 ,aug4 ,mommsen1 ,feste der ,stadt ,athen 7,leipsic1 #ahih71 p4 #dea4 ,on this harvest-festival at ,delos see ,w4 ,mannhardt1 ,antike ,wald- und ,feldkulte1 pp4 #bcb sqq41 who1 however1 took the festival to be the ,delia4 #acj ,hesiod1 ,works and ,days1 #chc sq42 ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #bdb4 #aca ,folk-lore1 i4 7#ahij7 p4 #eah4 ,as to the season of the ripening of the corn in ,greece both in ancient and modern times1 see ,g4 ,busolt's discussion of the evidence1 ,griechische ,geschichte1 iii4 #b 7,gotha1 #aijd71 pp4 #iji sqq41 note4 #acb ,philostratus1 ,heroica1 xx4 #bd4 #acc ,bulletin de ,correspondance hellnique1 xviii4 7#ahid7 pp4 #hg-ic2 id4 xx4 7#ahif7 pp4 #fci-fda2 ,e4 ,curtius in ,archologischer ,anzeiger1 #ahie1 pp4 #aji sq42 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1 ,nos4 #faa1 #ffe1 #gah4 #acd ,strabo1 ix4 #b4 #aa1 p4 #djd4 #ace ,plutarch1 ,aristides1 #bj4 ,probably the custom of sending out new fire from ,delos and ,delphi was common1 though the existing evidence of it is scanty4 ,the same remark applies to the practice of bringing tithes of the harvest to these sanctuaries4 #acf ,herodotus1 iv4 #cc2 ,callimachus1 ,hymn to ,delos1 #bgh sqq4 ,herodotus does not tell us in what the sacred offerings consisted2 ,pausanias says 7i4 #ca4 #b7 that no one knew what they were4 ,but from the evidence of ,callimachus1 compared with that of ,pliny 7,nat4 ,hist4 iv4 #ia7 and ,mela 7iii4 #cg71 it appears that they were believed to be the first-fruits of the corn4 #acg ,h4 ,stein on ,herodotus1 iv4 #cc2 ,o4 ,crusius in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 i4 #bhac1 #bhca2 ,preller-,robert1 ,griechische ,mythologie1 i4 #bih sq42 ,wernicke1 in ,pauly-,wissowa1 ,real-,encyclopdie der class4 ,altertumswissenschaft1 ii4 coll4 #acee1 #acef1 #aceg1 #aceh1 #acei1 #achj1 #achc1 #acic1 #adjb4 ,the names of the maidens were variously given as ,hyperoche and ,laodice 7,herodotus1 iv4 #cc71 or ,hekaerge and ,opis1 7,pausanias1 i4 #dc4 #d1 v4 #g4 #h2 ,servius on ,virgil1 ,aen4 xi4 #ecb71 or ,upis1 ,loxo1 and ,hekaerge 7,callimachus1 ,hymn to ,delos1 #bib74 ,herodotus further mentions 7iv4 #ce7 another pair of ,hyperborean maidens1 ,arge and ,opis by name1 who came with ,apollo and ,artemis to ,delos1 and were buried behind the sanctuary of ,artemis in the island4 ,they are clearly the equivalents of the ,hekaerge and ,opis or ,upis of the other writers4 ,for ,hekaerge as an epithet of ,artemis see ,servius1 loc4 cit42 ,clement of ,alexandria1 ,strom4 v4 #h4 #di1 p4 #fgd1 ed4 ,potter1 quoting ,apollodorus of ,corcyra3 4 ,for ,opis or ,upis as a name of ,artemis see ,macrobius1 ,saturn4 v4 #bb4 #c-f2 ,callimachus1 ,hymn to ,artemis1 #bjd2 ,palaephatus1 ,de incredib4 #cb4 #ach ,pseudo-,plato1 ,axiochus1 p4 #cga;,a2 ,servius on ,virgil1 ,aen4 xi4 #ecb3 8,alii putant ,opim et ,hecaergon nutritores ,apollinis et ,dianae fuisse2 hinc itaque ,opim ipsam ,dianam cognominatam1 quod supra dictum est1 ,apollinem vero ,hecaergon40 #aci ,herodotus1 iv4 #cd sq4 ,according to ,herodotus1 each grave contained the dust of a pair of ,hyperborean damsels4 #adj ,porphyry1 ,vita ,pythagorae1 #af4 #ada ,wernicke1 in ,pauly-,wissowa's ,real-,encyclopdie der class4 ,altertumswissenschaft1 ii4 #acci4 ,this general statement the writer supports with a wealth of detailed evidence1 to which ,i can only refer the reader4 #adb ,this appears from the name ,partheniai applied at ,sparta to the men who were born of the parthenoi 7unmarried women7 during the absence of the married men at the ,messenian war4 ,see ,ephorus1 cited by ,strabo1 vi4 #c4 #c1 p4 #bgi4 ,whether this explanation was historically correct or not 7and other explanations of it were given1 see ,w4 ,l4 ,newman on ,aristotle1 ,politics1 vii4 7v47 #g1 p4 #acjf b #bi71 it proves that in ,greek of the best period parthenos did not connote chastity4 ,compare what ,herodotus says of the ,thracians 7v4 #f73 1 ' 4 ,as to the worship of unmarried goddesses in ,western ,asia1 ,sir ,w4 ,m4 ,ramsay observes3 8,it is1 in fact1 probable1 though with our present knowledge not susceptible of proof1 that the term ,parthenos in connection with the ,anatolian system should be rendered simply as #8the ,unmarried1' and should be regarded as evidence of the religious existence of the pre-,greek social system4 ,the ,parthenos goddess was also the ,mother2 and however much the ,parthenoi who formed part of her official retinue may have been modified by ,greek feeling1 it is probable that originally the term indicated only that they were not cut off by marriage from the divine life0 7,cities and ,bishoprics of ,phrygia1 i4 p4 #if74 ,similarly in a celebrated passage of ,isaiah 7vii4 #ad7 the ,hebrew word 77 which is translated 8virgin0 in our ,english version means no more than 8young woman40 ,a correct translation would have obviated the necessity for the miracle which so many generations of devout but unlearned readers have discovered in the text2 for while it would unquestionably be a miracle if a virgin were to conceive and bear a son1 there is nothing whatever miraculous or even unusual about a young woman doing so4 #adc ,l4 ,r4 ,farnell1 ,the ,cults of the ,greek ,states1 ii4 #ddd4 ,the whole of ,dr4 ,farnell's treatment of this subject is excellent 7pp4 #ddb-ddi74 ,he suggests doubtfully that the epithets ,peitho1 ,hegemone1 and ,eukleia may possibly refer to marriage4 ,but clearly 8persuasion10 8leader10 and 8good fame0 do not in themselves imply any allusion to wedlock4 ,the passage of ,euripides referred to in the text is ,supplices1 #ieh sq43 ' ' 4 #add ,thus she was identified with ,anaitis 7,plutarch1 ,artoxerxes1 #bg2 ,dittenberger1 ,sylloge ,inscr4 ,graec4 ,no4 #gge71 and with ,nana 7,corpus ,inscriptionum ,atticarum1 iii4 #aca71 or ,nanaea1 the goddess of ,elymais 7#b ,maccabees1 i4 #ac and #ae1 compared with ,polybius1 xxxi4 #aa1 and ,josephus1 ,antiquit4 ,jud4 xii4 #i74 ,this ,nanaea was sometimes identified with ,aphrodite instead of with ,artemis 7,appian1 ,syriace1 #ff74 ,she seems to have been the old ,babylonian goddess ,nana1 ,nanai1 or ,nannaia1 who was identical with the ,ishtar 7,astarte7 of ,erech4 ,see ,h4 ,zimmern1 in ,schrader's ,die ,keilinschriften und das ,alte ,testament1 p4 #dbb2 ,r4 ,f4 ,harper1 ,assyrian and ,babylonian ,literature 7,new ,york1 #aija71 pp4 #aaf sq41 #bde2 ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 iii4 #d sq4 s4v4 8,nana40 ,for the identification of ,artemis with another ,semitic mother-goddess1 see ,w4 ,robertson ,smith1 ,kinship and ,marriage in ,early ,arabia 7,london1 #aijc71 p4 #bih4 ,as to the dissolute worship of ,anaitis1 see ,strabo1 xi4 #ad1 #af1 p4 #ecb4 ,and as to the identification of ,artemis with ,asiatic goddesses of this type see ,l4 ,r4 ,farnell1 ,cults of the ,greek ,states1 ii4 #dgh sqq42 ,wernicke1 in ,pauly-,wissowa1 ,encycl4 d4 class4 ,alter4 ii4 #acfi sqq4 #ade ,pausanias1 iv4 #ca4 #h2 ,dittenberger1 ,sylloge ,inscript4 ,graecarum1 ,no4 #fef4 #adf ,the statues on which this description is based are in the ,vatican1 the ,lateran1 and the ,palazzo dei ,conservatori on the ,capitol at ,rome4 ,the first of these is figured and described in ,baumeister's ,denkmler1 i4 #acj sq41 and the second is described by ,o4 ,benndorf and ,r4 ,schoene1 ,die antiken ,bildwerke des ,lateranischen ,museums1 pp4 #bfj sq4 ,see also ,roscher's ,lexik4 d4 griech4 und rm4 ,myth4 i4 #ehh sqq42 ,s4 ,reinach1 ,rpertoire de la ,statuaire grecque et romaine1 i4 pp4 #bih1 #bii1 #cjj1 #cjb1 ii4 pp4 #cba sq4 ,both the ,vatican and the ,lateran statues have the necklace of acorns1 and the ,lateran copy 7,no4 #gfh7 has in addition a circlet of acorns hanging on the bosom4 ,the acorns probably refer to the oak-tree under which the ,amazons were said to have set up the image of the goddess at ,ephesus 7,callimachus1 ,hymn to ,artemis1 #bcg sqq474 ,the statue in the ,palazzo dei ,conservatori 7,no4 #dg7 has serpents twined round the arms4 ,the many breasts of the ,ephesian ,artemis are mentioned by ,minucius ,felix 7,octavius1 xxii4 #e74 ,on the worship of the ,ephesian ,artemis continued as that of the ,virgin ,mary see ,sir ,w4 ,m4 ,ramsay1 8,the ,worship of the ,virgin ,mary at ,ephesus10 ,the ,expositor1 ,june #aije1 pp4 #dja sqq4 #adg ,strabo1 xiv4 ,i4 #bc1 p4 #fda4 ,that a goddess of fertility should be served by such ministers may strike us as a contradiction4 ,yet it is typical of the ,oriental worship of the great ,mother ,goddess4 ,i have suggested an explanation of the custom elsewhere4 ,see ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #bcf sqq4 #adh ,pausanias1 vii4 #b4 #g sq42 ,preller-,robert1 ,griechische ,mythologie1 i4 #cbi2 ,l4 ,r4 ,farnell1 ,the ,cults of the ,greek ,states1 ii4 #dhj sqq4 #adi ,indeed the eloquent church father ,lactantius let the cat out of the bag when he bluntly called ,hippolytus the lover of ,artemis 7,divin4 ,institut4 i4 #ag74 #aej ,herodotus1 v4 #hb-hg2 ,pausanias1 ii4 #cj4 #d1 ii4 #cb4 #b2 ,schol4 on ,aristides1 vol4 iii4 pp4 #eih sq41 ed4 ,dindorf4 ,as ,h4 ,stein 7on ,herodotus1 v4 #hb7 rightly observes1 ,damia and ,auxesia were 8goddesses of tilth and of the fruitful field1 agrarian deities who were accordingly compared and identified with ,demeter and ,kora ,proserpine1 but who were in truth only separate personifications of the two sides of ,demeter's character40 ,see further my note on ,pausanias1 ii4 #cj4 #d4 ,we shall return hereafter to the custom of stone-throwing as a charm to fertilise the fields4 #aea ,see1 for example1 ,catullus's fine poem on her 7,no4 xxxiv474 #aeb ,this was pointed out long ago by ,p4 ,buttmann 7,mythologus1 ii4 #aea74 #aec ,seneca speaks of ,diana as 8regina nemorum0 or 8,queen of the ,woods0 7,hippolytus1 #djf71 perhaps with a reminiscence of the ,rex ,nemorensis1 as ,mr4 ,a4 ,b4 ,cook has suggested 7,classical ,review1 xvi4 7#aijb7 p4 #cgc1 note #d74 #aed ,pliny1 ,nat4 ,hist4 xvi4 #bdb1 pointed out to me by ,mr4 ,a4 ,b4 ,cook1 who compares ,herodotus1 vii4 #ca4 #aee ,see below1 vol4 ii4 pp4 #bf sq41 #ef sq41 #ajj sq41 #caf sqq4 #aef ,as to the double-headed bust see ,w4 ,helbig1 in ,notizie degli ,scavi1 #ahhe1 p4 #bbg2 ,o4 ,rossbach1 op4 cit4 p4 #aei2 ,g4 ,h4 ,wallis1 ,illustrated ,catalogue of ,classical ,antiquities from the ,site of the ,temple of ,diana1 ,nemi1 pp4 #cb sq42 ,a4 ,b4 ,cook1 in ,classical ,review1 xvi4 7#aijb7 p4 #cgc2 id4 8,the ,european ,sky-,god10 ,folk-lore1 xvi4 7#aije7 pp4 #bhi sqq42 ,f4 ,granger1 8,a ,portrait of the ,rex ,nemorensis10 ,classical ,review1 xxi4 7#aijg7 pp4 #aid-aig2 id4 in ,classical ,review1 xxii4 7#aijh7 p4 #bag2 ,j4 ,g4 ,frazer1 8,the ,leafy ,bust at ,nemi10 ,classical ,review1 xxii4 7#aijh7 pp4 #adg-adi4 ,the interpretation adopted in the text is that of ,professor ,f4 ,granger4 ,the way had been prepared for it by ,mr4 ,a4 ,b4 ,cook's suggestion that the busts represent 8the double form of ,diana's favourite1 ,hippolytus-,virbius40 ,previous writers took the view that the heads were those of water-gods4 ,as to the identification of the leaves on the busts1 about which botanists are not agreed1 see ,mr4 ,francis ,darwin's letter to me1 quoted in my article1 8,the ,leafy ,bust at ,nemi0 7l4c474 ,,chapter ,,ii--,priestly ,kings #aeg ,j4 ,marquardt1 ,rmische ,staatsverwaltung1 iii4 #cba sqq4 ,kings of the ,sacred ,rites are known from inscriptions to have existed at ,lanuvium1 ,bovillae1 and ,tusculum4 ,see ,corpus ,inscriptionum ,latinarum1 xiv41 ,nos4 #bjhi1 #bdac1 #bfcd4 ,at ,rome the ,sacrificial ,king held office for life 7,dionysius ,halicarn4 ,antiquit4 ,rom4 iv4 #gd4 #d74 #aeh ,plato1 ,politicus1 p4 #bij ,e2 ,aristotle1 ,constitution of ,athens1 #eg2 ,lysias1 ,or4 vi4 #d2 ,g4 ,gilbert1 ,handbuch der griechischen ,staatsalterthmer1 i4 #bha sqq4 #aei ,aristotle1 ,politics1 viii4 7vi47 #h4 #bj1 p4 #acbb b #bf sqq42 ,g4 ,gilbert1 op4 cit4 ii4 #cbc sq42 ,g4 ,f4 ,schmann1 ,griechische ,alterthmer1 i4 #ade sq41 ii4 #dbc sq4 #afj ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1 ,no4 #faf2 ,ch4 ,michel1 ,recueil d',inscriptions grecques1 ,no4 #gaf4 #afa ,p4 ,cauer1 ,delectus ,inscriptionum ,graecarum1 ,no4 #dca1 lines #df sqq4 ,another inscription in the same collection 7,no4 #dbh7 also refers to the kings of ,mytilene4 ,both inscriptions are printed in ,ch4 ,michel's ,recueil1 ,nos4 #cef1 #ceg4 #afb ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1 ,no4 #egj2 ,ch4 ,michel1 ,recueil1 ,no4 #gjg4 #afc ,p4 ,cauer1 ,delectus ,inscriptionum ,graecarum1 ,no4 #dif2 ,ch4 ,michel1 ,recueil1 ,no4 #achc4 #afd ,g4 ,f4 ,schmann1 ,handbuch der griech4 ,alterthmer1 ii4 #bgj sqq42 ,e4 ,ziebarth1 8,der ,fluch im griechischen ,recht10 ,hermes1 xxx4 7#ahie7 pp4 #eg-gj2 ,miss ,j4 ,e4 ,harrison1 ,prolegomena to the ,study of ,greek ,religion 7,cambridge1 #aijh71 pp4 #ach-ade2 and my note on ,pausanias1 iii4 #b4 #g4 ,for example1 the people of ,teos cursed poisoners and all persons who hindered the importation of corn 7,cauer1 op4 cit4 ,no4 #dhj2 ,ch4 ,michel1 op4 cit4 ,no4 #acah74 ,on the other hand1 at ,athens in the time of ,solon public curses were levelled at all who exported anything but olive oil 7,plutarch1 ,solon1 #bd74 ,these particular curses may interest students of the history of free trade4 #afe ,plutarch1 ,quaest4 ,graec4 #ab4 ,aug4 ,mommsen 7,delphika1 pp4 #bej sq47 is probably right in comparing this ceremony with the swinging-festival 7,aiora7 at ,athens1 as to which see ,the ,golden ,bough1 ,second ,edition1 ii4 #dec sqq4 #aff ,corpus ,inscriptionum ,graecarum ,graeciae ,septentrionalis1 i4 ,nos4 #a1 #b1 #c1 #aj1 #aa1 #ab1 #ac1 #ad1 #ahh1 #bbc2 ,g4 ,f4 ,schmann1 op4 cit4 i4 #adf2 ,g4 ,gilbert1 op4 cit4 ii4 #cbc sq4 #afg ,strabo1 viii4 #g4 #b1 p4 #chd4 ,in this passage the word is omitted in some editions1 but has the authority of several ,,mss4 7,strabo ed4 ,c4 ,mller1 p4 #iih71 and is probably right4 #afh ,this was the case at ,elis 7,h4 ,roehl1 ,inscriptiones ,graecae antiquissimae1 ,no4 #aab2 ,p4 ,cauer1 op4 cit4 ,no4 #bec2 ,e4 ,s4 ,roberts1 ,introduction to ,greek ,epigraphy1 i4 ,no4 #bib71 in ,cos 7,dittenberger1 op4 cit4 ,no4 #faf71 in ,chios 7ib4 ,no4 #egj71 at ,mytilene 7,cauer1 op4 cit4 ,nos4 #dbh1 #dca71 at ,cyme 7,plutarch1 ,quaest4 ,graec4 #b71 and perhaps in ,siphnos 7,isocrates1 ,or4 xix4 #cf74 ,the ,kings of ,elis may have been the officials called ,basilai who sacrificed on the top of ,mount ,cronius at ,olympia at the spring equinox 7,pausanias1 vi4 #bj4 #a74 #afi ,livy1 ii4 #b4 #a2 ,dionysius ,halicarn41 ,antiquit4 ,rom4 iv4 #gd4 #d4 #agj ,aristotle1 ,politics1 iii4 #ad4 #ac1 p4 #abhe b #ad sqq42 ,demosthenes1 ,contra ,neaer4 #gd sqq4 p4 #acgj2 ,plutarch1 ,quaest4 ,rom4 #fc4 #aga ,xenophon1 ,repub4 ,lacedaem4 #ae1 compare id4 #ac2 ,aristotle1 ,politics1 iii4 #ad4 #c1 p4 #abhe a #c sqq4 ,argos was governed1 at least nominally1 by a king as late as the time of the great ,persian war 7,herodotus1 vii4 #adi72 and at ,orchomenus1 in the secluded highlands of ,northern ,arcadia1 the kingly form of government persisted till towards the end of the fifth century ,b4,c4 7,plutarch1 ,parallela1 #cb74 ,as to the kings of ,thessaly in the sixth and fifth centuries ,b4,c41 see ,f4 ,hiller von ,gaertringen in ,aus der ,anomia 7,berlin1 #ahij71 pp4 #a-af4 #agb ,herodotus1 vi4 #ef4 #agc ,strabo1 xiv4 #a4 #c1 pp4 #fcb sq4 ,these ,ephesian kings1 who probably held office for life1 are not to be confounded with the purely priestly functionaries called ,essenes or ,king ,bees1 whose tenure of office was annual4 ,see below1 vol4 ii4 p4 #ace4 #agd ,herodotus1 iv4 #afb4 #age ,strabo1 xii4 #c4 #cg1 #e4 #c2 compare xi4 #d4 #g1 xii4 #b4 #c1 #b4 #f1 #c4 #ca sq41 #c4 #cd1 #h4 #i1 #h4 #ad4 ,but see ,encyclopaedia ,britannica1 #ith ed4 art4 8,priest10 xix4 #gbi4 #agf ,j4 ,grimm1 ,deutsche ,rechtsalterthmer1 p4 #bdc4 #agg ,see the ,l-,k 7,legge's translation71 passim 7,sacred ,books of the ,east1 vols4 xxvii41 xxviii474 #agh ,w4 ,ellis1 ,history of ,madagascar 7,london1 ,n4,d471 i4 #cei sq4 #agi ,ph4 ,paulitschke1 ,ethnographie ,nordost-,afrikas3 die geistige ,cultur der ,dankil1 ,galla und ,soml 7,berlin1 #ahif71 p4 #abi4 #ahj ,brasseur de ,bourbourg1 ,histoire des nations civilises du ,mexique et de l',amrique-,centrale1 i4 #id4 ,as to the ruins of ,palenque1 see ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states1 iv4 #bhh sqq42 ,t4 ,maler1 8,mmoire sur l'tat de ,chiapa 7,mexique710 ,revue d',ethnographie1 iii4 7#ahhe7 pp4 #cbg sqq4 #aha ,father ,croonenberghs1 8,la ,mission du ,zambze10 ,missions ,catholiques1 xiv4 7#ahhb7 p4 #dec4 #ahb ,herodotus1 v4 #ge4 #ahc ,pausanias1 iii4 #a4 #e4 #ahd ,j4 ,rendel ,harris1 ,the ,dioscuri in the ,christian ,legends 7,london1 #aijc72 id41 ,the ,cult of the ,heavenly ,twins 7,cambridge1 #aijf74 ,see also below1 pp4 #bfb sqq4 ,with the ,spartan custom we may compare the use which the ,zulus made of twins in war4 ,see ,dudley ,kidd1 ,savage ,childhood1 a ,study of ,kafir ,children 7,london1 #aijf71 p4 #dg sq43 8,in war time a twin used to be hunted out and made to go right in front of the attacking army1 some few paces in front of the others4 ,he was supposed to be fearless and wild4 ,his twin1 if a sister1 and if surviving1 was compelled to tie a cord very tightly round her loins during the fight1 and had to starve herself2 she was also expected to place the twin brother's sleeping-mat in that part of the hut which the itongo ancestral spirits loved to haunt4 ,this brought success in war4 ,but the great chief ,tshaka stopped this practice1 for he said that the wild twin did foolhardy things and brought the army into needless danger40 #ahe ,pliny1 ,nat4 ,hist4 ii4 #aja2 ,diodorus ,siculus1 iv4 #dc2 ,seneca1 ,natur4 ,quaest4 i4 #a4 #ac2 ,lucian1 ,dial4 deorum1 xxvi4 #b2 ,ovid1 ,fasti1 v4 #gbj2 ,plutarch1 ,de defect4 oraculorum1 #cj2 ,lactantius ,placidus1 ,comment4 in ,statii ,theb4 viii4 #gib2 ,th4 ,henri ,martin1 in ,revue ,archologique1 ,n4,s4 xiii4 7#ahff7 pp4 #afh-agd2 ,p4 ,sbillot1 ,lgendes1 ,croyances et ,superstitions de la ,mer 7,paris1 #ahhf71 ii4 #hg-aji4 ,seafaring men in different parts of the world still see and draw omens from these weird lights on the masts4 ,see ,edward ,fitz,gerald1 quoted in ,county ,folk-lore1 ,suffolk 7,london1 #ahic71 pp4 #aba sq42 ,w4 ,w4 ,skeat1 ,malay ,magic 7,london1 #aijj71 p4 #bgi4 #ahf ,pliny1 ,nat4 ,hist4 ii4 #aja4 ,compare ,seneca1 ,natur4 ,quaest4 i4 #a4 #ad4 #ahg ,potocki1 ,voyages dans les ,steps d',astrakhan et du ,caucase1 i4 #adc4 #ahh ,dionysius ,halicarn4 ,antiquit4 ,roman4 vi4 #ac2 ,cicero1 ,de natura deorum1 ii4 #b4 #f4 ,,chapter ,,iii--,sympathetic ,magic #ahi ,the expression ,homoeopathic ,magic was first used1 so far as ,i am aware1 by ,mr4 ,y4 ,hirn 7,origins of ,art 7,london1 #aijj71 p4 #bhb74 ,the expression ,mimetic ,magic was suggested by a writer in ,folk-lore 7viii4 #ahig1 p4 #fe71 whom ,i believe to be ,mr4 ,e4 ,s4 ,hartland4 ,the expression ,imitative ,magic was used incidentally by me in the first edition of ,the ,golden ,bough 7vol4 ii4 p4 #bfh74 #aij ,that magic is based on a mistaken association of ideas was pointed out long ago by ,professor ,e4 ,b4 ,tylor 7,primitive ,culture1 i4 #aaf71 but he did not analyse the different kinds of association4 #aia ,it has been ingeniously suggested by ,mr4 ,y4 ,hirn that magic by similarity may be reduced to a case of magic by contact4 ,the connecting link1 on his hypothesis1 is the old doctrine of emanations1 according to which everything is continually sending out in all directions copies of itself in the shape of thin membranes1 which appear to the senses not only as shadows1 reflections1 and so forth1 but also as sounds and names4 ,see ,y4 ,hirn1 ,origins of ,art 7,london1 #aijj71 pp4 #bic sqq4 ,this hypothesis certainly furnishes a point of union for the two apparently distinct sides of sympathetic magic1 but whether it is one that would occur to the savage mind may be doubted4 #aib ,for the ,greek and ,roman practice1 see ,theocritus1 ,id4 ii42 ,virgil1 ,ecl4 viii4 #ge-hb2 ,ovid1 ,heroides1 vi4 #ia sq42 id4 ,amores1 iii4 #g4 #bi sq42 ,r4 ,wnsch1 8,eine antike ,rachepuppe10 ,philologus1 lxi4 7#aijb7 pp4 #bf-ca4 #aic ,henry's ,travels among the ,northern and ,western ,indians1 quoted by the ,rev4 ,jedediah ,morse1 ,report to the ,secretary of ,war of the ,united ,states on ,indian ,affairs 7,newhaven1 #ahbb71 ,appendix1 p4 #ajb4 ,i have not seen ,henry's book4 #aid ,peter ,jones1 ,history of the ,ojebway ,indians1 p4 #adf2 ,w4 ,h4 ,keating1 ,narrative of an ,expedition to the ,source of ,st4 ,peter's ,river 7,london1 #ahbe71 ii4 #aei2 ,j4 ,g4 ,kohl1 ,kitschi-,gami1 ii4 #hj4 ,similar practices are reported among the ,illinois1 the ,mandans1 and the ,hidatsas of ,north ,america 7,charlevoix1 ,histoire de la ,nouvelle ,france1 vi4 #hh2 ,maximilian1 ,prinz zu ,wied1 ,reise in das ,innere ,nord-,america1 ii4 #ahh2 ,washington ,matthews1 ,ethnography and ,philology of the ,hidatsa ,indians1 p4 #ej71 and the ,aymaras of ,bolivia and ,peru 7,d4 ,forbes1 8,on the ,aymara ,indians of ,bolivia and ,peru10 ,journal of the ,ethnological ,society of ,london1 ii4 7#ahgj7 p4 #bcf74 #aie ,c4 ,lumholtz1 ,unknown ,mexico 7,london1 #aijc71 i4 #dhe sq4 #aif ,above1 p4 #g4 #aig ,w4 ,h4 ,r4 ,rivers1 ,the ,todas 7,london1 #aijf71 p4 #deh4 ,among the ,kusavans or potters of ,southern ,india 8if a male or female recovers from cholera1 small-pox1 or other severe illness1 a figure of the corresponding sex is offered4 ,a childless woman makes a vow to offer up the figure of a baby1 if she brings forth offspring4 ,figures of animals--cattle1 sheep1 horses1 etc4--are offered at the temple when they recover from sickness1 or are recovered after they have been stolen0 7,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iv4 #aib2 id41 ,ethnographic ,notes in ,southern ,india1 p4 #cdi74 ,the analogy of these offerings to the various votive figures found in the sanctuary of ,diana at ,nemi is obvious4 #aih ,p4 ,j4 de ,arriaga1 ,extirpacion de la ,idolatria del ,piru 7,lima1 #afba71 pp4 #be sq4 ,the meaning and origin of the name ,viracocha1 as applied by the ,peruvians to the ,spaniards1 is explained with great frankness by the ,italian historian ,g4 ,benzoni1 who had himself travelled in ,america at the time of the conquest4 ,he says 7,history of the ,new ,world1 pp4 #beb sq41 ,hakluyt ,society73 8,when the ,indians saw the very great cruelties which the ,spaniards committed everywhere on entering ,peru1 not only would they never believe us to be ,christians and children of ,god1 as boasted1 but not even that we were born on this earth1 or generated by a man and born of a woman2 so fierce an animal they concluded must be the offspring of the sea1 and therefore called us ,viracocchie1 for in their language they call the sea cocchie and the froth vira2 thus they think that we are a congelation of the sea1 and have been nourished by the froth2 and that we are come to destroy the world1 with other things in which the ,omnipotence of ,god would not suffice to undeceive them4 ,they say that the winds ruin houses and break down trees1 and the fire burns them2 but the ,viracocchie devour everything1 they consume the very earth1 they force the rivers1 they are never quiet1 they never rest1 they are always rushing about1 sometimes in one direction and sometimes in the other1 seeking for gold and silver2 yet never contented1 they game it away1 they make war1 they kill each other1 they rob1 they swear1 they are renegades1 they never speak the truth1 and they deprive us of our support4 ,finally1 the ,indians curse the sea for having cast such very wicked and harsh beings on the land4 ,going about through various parts of this kingdom ,i often met some natives1 and for the amusement of hearing what they would say1 ,i used to ask them where such and such a ,christian was1 when not only would they refuse to answer me1 but would not even look me in the face3 though if ,i asked them where such and such a ,viracocchie was1 they would reply directly40 ,an explanation of the name much more flattering to ,spanish vanity is given by ,garcilasso de la ,vega1 himself half a ,spaniard 7,royal ,commentaries of the ,yncas1 vol4 ii4 pp4 #fe sqq41 ,hakluyt ,society1 ,markham's translation74 #aii ,w4 ,w4 ,skeat1 ,malay ,magic 7,london1 #aijj71 pp4 #egj-egb4 #bjj ,j4 ,kreemer1 8,regenmaken1 ,oedjoeng1 ,tooverij onder de ,javanen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxx4 7#ahhf7 pp4 #aag sq4 #bja ,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 #bjb ,a4 ,c4 ,haddon1 8,the ,ethnography of the ,western ,tribe of ,torres ,straits10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 pp4 #cii sq4 #bjc ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 pp4 #cbd sq4 #bjd ,w4 ,h4 ,furness1 ,the ,home-life of ,borneo ,head-hunters 7,philadelphia1 #aijb71 pp4 #ic4 #bje ,c4 ,hose and ,w4 ,mc,dougall1 in ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #agh4 #bjf ,j4 ,batchelor1 ,the ,ainu and their ,folklore 7,london1 #aija71 pp4 #cbi-cca4 #bjg ,w4 ,g4 ,aston1 ,shinto 7the ,way of the ,gods7 7,london1 #aije71 pp4 #cca sq4 #bjh ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 v4 7,leyden1 #aijg7 pp4 #ibj sq4 #bji ,le ,livre des ,rcompenses et des ,peines1 traduit du ,chinois1 par ,stanislas ,julien 7,paris1 #ahce71 p4 #cde4 #baj ,e4 ,m4 ,curr1 ,the ,australian ,race1 iii4 #edg4 #baa ,w4 ,e4 ,roth1 ,north ,queensland ,ethnography3 ,bulletin ,no4 #e 7,brisbane1 #aijc71 p4 #ca4 #bab ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,the ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #edi sq4 #bac ,c4 ,j4 ,f4 ,s4 ,forbes1 ,british ,burma 7,london1 #ahgh71 p4 #bcb4 #bad ,l4 ,decle1 ,three ,years in ,savage ,africa 7,london1 #ahih71 p4 #aec4 #bae ,h4 ,schinz1 ,deutsch-,sdwest-,afrika1 p4 #cad4 #baf ,a4 ,hillebrandt1 ,vedische ,opfer und ,zauber 7,strasburg1 #ahig71 p4 #agg2 ,w4 ,caland1 ,altindisches ,zauberritual 7,amsterdam1 #aijj71 pp4 #aba1 #aff1 #agc1 #ahd4 ,compare ,h4 ,oldenberg1 ,die ,religion des ,veda 7,berlin1 #ahid71 p4 #ejh4 #bag ,w4 ,caland1 op4 cit4 p4 #afd4 #bah ,h4 ,w4 ,magoun1 8,the ,asuri-,kalpa2 a ,witchcraft ,practice of the ,atharva-,veda10 ,american ,journal of ,philology1 x4 7#ahhi7 pp4 #afe-aig4 #bai ,asiatick ,researches1 v4 7,fourth ,edition1 ,london1 #ahjg7 p4 #chi4 #bbj ,j4 ,a4 ,dubois1 ,murs1 institutions1 et crmonies des peuples de l',inde 7,paris1 #ahbe71 ii4 #fc4 #bba ,fr4 ,fawcett1 in ,madras ,government ,museum1 ,bulletin1 iii4 ,no4 #a 7,madras1 #aijj71 p4 #he4 #bbb ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 ii4 #bgh sq4 #bbc ,id41 ,the ,tribes and ,castes of the ,north-,western ,provinces and ,oudh 7,calcutta1 #ahif71 i4 #acg4 #bbd ,a4 ,a4 ,perera1 8,glimpses of ,singhalese ,social ,life10 ,indian ,antiquary1 xxxiii4 7#aijd7 p4 #eg4 ,for more evidence of such practices in ,india1 see ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india1 pp4 #cbh sqq42 id41 ,castes and ,tribes of ,southern ,india1 iv4 #dhi sq41 vi4 #abd2 ,w4 ,crooke1 ,natives of ,northern ,india1 pp4 #bdh sq4 #bbe ,e4 ,doutt1 ,magie et ,religion dans l',afrique du ,nord 7,algiers1 #aijh71 pp4 #fa sq4 #bbf ,e4 ,doutt1 op4 cit4 p4 #bii4 #bbg ,g4 ,maspero1 ,histoire ancienne des peuples de l',orient classique3 les origines 7,paris1 #ahie71 pp4 #bac sq4 #bbh ,f4 ,chabas1 ,le ,papyrus magique ,harris 7,chalon-sur-,sane1 #ahfj71 pp4 #afi sqq42 ,e4 ,a4 ,wallis ,budge1 in ,archaeologia1 ,second ,series1 vol4 ii4 7#ahij7 pp4 #dbh sq42 id41 ,egyptian ,magic 7,london1 #ahii71 pp4 #gc sqq4 ,the case happened in the reign of ,rameses ,,iii41 about #abjj ,b4,c4 ,compare ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #dge4 ,as to ,egyptian magic in general see ,a4 ,erman1 ,die gyptische ,religion 7,berlin1 #aije71 pp4 #adh sqq4 #bbi ,m4 ,jastrow1 ,the ,religion of ,babylonia and ,assyria 7,boston1 ,u4,s4,a41 #ahih71 pp4 #bfh1 #bhf1 compare pp4 #bgj1 #bgb1 #bgf1 #bgh2 ,r4 ,f4 ,harper1 ,assyrian and ,babylonian ,literature 7,new ,york1 #aija71 pp4 #cge1 #cgf1 #cgg sqq42 ,c4 ,fossey1 ,la ,magie assyrienne 7,paris1 #aijb71 pp4 #gg-ha4 #bcj ,m4 ,jastrow1 op4 cit4 pp4 #bhf sq42 ,c4 ,fossey1 op4 cit4 p4 #gh4 #bca ,e4 ,a4 ,wallis ,budge1 8,on the ,hieratic ,papyrus of ,nesi-,amsu1 a scribe in the temple of ,amen-,r at ,thebes1 about ,b4,c4 #cje10 ,archaeologia1 ,second ,series1 ii4 7#ahij7 pp4 #cic-fja2 id41 ,egyptian ,magic1 pp4 #gg sqq42 id41 ,the ,gods of the ,egyptians 7,london1 #aijd71 i4 #bgj-bgb4 #bcb ,see an article by ,r4 ,m4 ,o4 ,k4 entitled 8,a ,horrible ,rite in the ,highlands10 in the ,weekly ,scotsman1 ,saturday1 ,august #bd1 #ahhi2 ,professor ,j4 ,rhys in ,folklore1 iii4 7#ahib7 p4 #che2 ,r4 ,c4 ,maclagan1 8,notes on ,folklore ,objects collected in ,argyleshire10 ,folklore1 vi4 7#ahie7 pp4 #add-adh2 ,j4 ,macdonald1 ,religion and ,myth 7,london1 #ahic71 pp4 #c sq42 ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 pp4 #df-dh4 ,many older examples of the practice of this form of enchantment in ,scotland are collected by ,j4 ,g4 ,dalyell in his ,darker ,superstitions of ,scotland 7,edinburgh1 #ahcd71 pp4 #cbh sqq4 #bcc ,j4 ,g4 ,campbell1 op4 cit4 pp4 #dg1 #dh4 #bcd ,bryan ,j4 ,jones1 in ,folklore1 vi4 7#ahie7 p4 #cjb4 ,for evidence of the custom in the ,isle of ,man see ,j4 ,train1 ,historical and ,statistical ,account of the ,isle of ,man1 ii4 #afh2 in ,england1 see ,brand1 ,popular ,antiquities1 iii4 #aj sqq42 in ,germany1 see ,j4 ,grimm1 ,deutsche ,mythologie1 ii4 #iac sq42 ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #bgb sq4 ,as to the custom in general1 see ,e4 ,b4 ,tylor1 ,researches into the ,early ,history of ,mankind1 pp4 #ajf sqq42 ,r4 ,andree1 8,sympathie-,zauber10 ,ethnographische ,parallelen und ,vergleiche1 ,neue ,folge1 pp4 #h sqq4 #bce ,ch4 ,rogers1 ,social ,life in ,scotland1 iii4 #bbj4 #bcf ,e4 ,w4 ,nelson1 8,the ,eskimo about ,bering ,strait10 ,eighteenth ,annual ,report of the ,bureau of ,american ,ethnology1 ,part ,i4 7,washington1 #ahii7 p4 #dce4 #bcg ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 ,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 ,no4 #d 7,april #aijj71 p4 #cad4 #bch ,j4 ,r4 ,swanton1 8,contributions to the ,ethnology of the ,haida0 7,leyden and ,new ,york1 #aije71 pp4 #dg sq4 7,the ,jesup ,north ,pacific ,expedition1 vol4 v474 #bci ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 p4 #cah4 #bdj ,c4 ,lumholtz1 8,symbolism of the ,huichol ,indians10 ,memoirs of the ,american ,museum of ,natural ,history1 vol4 iii4 7,may #aijj7 p4 #eb4 #bda ,p4 ,j4 de ,arriaga1 ,extirpacion de la ,idolatria del ,piru 7,lima1 #afba71 p4 #cg4 #bdb ,a4 ,delegorgue1 ,voyage dans l',afrique ,australe 7,paris1 #ahdg71 ii4 #cbe sq4 #bdc ,e4 ,casalis1 ,the ,basutos1 p4 #bea4 #bdd ,binger1 ,du ,niger au ,golfe de ,guine 7,paris1 #ahib71 ii4 #bcj4 #bde ,w4 ,g4 ,aston1 ,shinto 7the ,way of the ,gods7 7,london1 #aije71 p4 #cca4 #bdf ,r4 ,taylor1 ,te ,ika ,a ,maui1 or ,new ,zealand and its ,inhabitants 7,london1 #ahgj71 p4 #bac4 #bdg ,j4 ,b4 ,neumann1 8,het ,pane- en ,bila-,stroomgebied op het eiland ,sumatra10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 deel iii4 7#ahhf7 ,afdeeling1 meer uitgebreide artikelen1 ,no4 #c1 p4 #eae4 #bdh ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua 7,the ,hague1 #ahhf71 p4 #cdc4 #bdi ,dr4 ,mac,farlane1 quoted by ,a4 ,c4 ,haddon1 in ,journal of the ,anthropological ,institute1 xix4 7#ahij7 pp4 #chi sq4 #bej ,c4 ,poensen1 8,iets over de kleeding der ,javanen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xx4 7#ahgf7 pp4 #bgd sq42 ,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 #egh4 ,a slightly different account of the ceremony is given by ,j4 ,kreemer 78,hoe de ,javaan zijne zieken verzorgt10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxxvi4 7#ahib7 p4 #aaf74 #bea ,s4 ,a4 ,buddingh1 8,gebruiken bij ,javaansche ,grooten10 ,tijdschrift voor ,nerlands ,indi1 #ahdj1 deel ii4 pp4 #bci-bdc4 #beb ,j4 ,knebel1 8,varia ,javanica10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xliv4 7#aija7 pp4 #cd-cg4 #bec ,f4 ,w4 ,leggat1 quoted by ,h4 ,ling ,roth1 ,the ,natives of ,sarawak and ,british ,north ,borneo 7,london1 #ahif71 i4 #ih sq4 #bed ,diodorus ,siculus1 iv4 #ci4 #bee ,stanislaus ,ciszewski1 ,knstliche ,verwandtschaft bei den ,sdslaven 7,leipsic1 #ahig71 pp4 #ajc sqq4 ,in the ,middle ,ages a similar form of adoption appears to have prevailed1 with the curious variation that the adopting parent who simulated the act of birth was the father1 not the mother4 ,see ,j4 ,grimm1 ,deutsche ,rechtsalterthmer1 pp4 #afj1 #dfd sq42 ,j4 ,j4 ,bachofen1 ,das ,mutterrecht1 pp4 #bed sq4 ,f4 ,liebrecht1 however1 quotes a mediaeval case in which the ceremony was performed by the adopting mother 7,zur ,volkskunde1 p4 #dcb74 #bef ,for this information ,i have to thank ,dr4 ,c4 ,hose1 formerly ,resident ,magistrate of the ,baram district1 ,sarawak4 #beg ,rev4 ,j4 ,roscoe1 8,the ,bahima10 ,journal of the ,r4 ,anthropological ,institute1 xxxvii4 7#aijg7 p4 #ajd4 #beh ,plutarch1 ,quaestiones ,romanae1 #e2 ,hesychius1 s4v4 4 #bei ,w4 ,caland1 ,die altindischen ,todten- und ,bestattungsgebruche 7,amsterdam1 #ahif71 p4 #hi4 ,among the ,hindoos of ,kumaon the same custom is reported to be still observed4 ,see ,major ,reade in ,panjab ,notes and ,queries1 ii4 p4 #gd1 #deb4 #bfj ,w4 ,s4 ,routledge and ,k4 ,routledge1 ,with a ,prehistoric ,people1 the ,akikuyu of ,british ,east ,africa 7,london1 #aiaj71 pp4 #aea sq4 ,the ceremony was briefly described by me on ,dr4 ,crawford's authority in ,totemism and ,exogamy1 iv4 #bbh4 #bfa ,as to these rites among the ,akikuyu see ,w4 ,s4 ,routledge and ,k4 ,routledge1 op4 cit4 pp4 #aed sqq4 #bfb ,the ,golden ,bough1 ,second ,edition1 iii4 #dbb sqq42 ,totemism and ,exogamy1 i4 #dd1 iii4 #dfc sqq41 #dhe1 #dhg sq41 #dhi sq41 #eje1 #ecb1 #edb1 #ede1 #edf1 #edi4 #bfc ,w4 ,caland1 ,altindisches ,zauberritual 7,amsterdam1 #aijj71 p4 #aai2 ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda 7,oxford1 #ahig71 pp4 #ceh sq4 7,sacred ,books of the ,east1 vol4 xlii474 #bfd ,w4 ,h4 ,keating1 ,narrative of an ,expedition to the ,source of ,st4 ,peter's ,river 7,london1 #ahbe71 ii4 #aei4 #bfe ,theocritus1 ,id4 ii4 #bh sq42 ,virgil1 ,ecl4 viii4 #ha sq4 ,in neither of these passages is the wax said to have been fashioned in the likeness of the beloved one1 but it may have been so4 #bff ,as to the waxen models of the human body1 or parts of it1 which are still dedicated to the ,virgin ,mary at ,kevelaer1 see ,r4 ,andree1 ,votive und ,weihegaben des ,katholischen ,volks in ,sddeutschland 7,brunswick1 #aijd7 p4 #he2 and as to votive images of hearts in general1 see id4 pp4 #abg sq4 #bfg ,father ,lambert1 in ,missions ,catholiques1 xii4 7#ahhj7 p4 #da2 id41 ,murs et ,superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #ig sq4 #bfh ,plutarch1 ,de sera numinis vindicta1 #ad4 #bfi ,th4 ,shaw1 8,the ,inhabitants of the ,hills near ,rajamahall10 ,asiatic ,researches1 iv4 #fi 7#hvo edition1 ,london1 #ahjg74 #bgj ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda 7,oxford1 #ahig71 pp4 #g sq41 #bfc sq42 ,w4 ,caland1 ,altindisches ,zauberritual 7,amsterdam1 #aijj71 pp4 #ge sq4 #bga ,plutarch1 ,quaest4 conviv4 v4 #g4 #b1 #h sq42 ,aelian1 ,nat4 animalium1 xvii4 #ac4 #bgb ,schol4 on ,aristophanes1 ,birds1 #bff2 ,schol4 on ,plato1 ,gorgias1 p4 #did ,b4 #bgc ,alfred ,newton1 ,dictionary of ,birds 7,london1 #ahic-ahif71 p4 #abi4 #bgd ,pliny1 ,nat4 ,hist4 xxx4 #id4 ,the ,greek name for jaundice1 and for this singular bird1 was ikteros4 ,the ,romans called jaundice 8the king's malady0 7morbus regius74 ,see below1 p4 #cga1 note4 #bge ,nat4 ,hist4 xxxvii4 #agj4 #bgf ,this precious remedy was communicated to me by my colleague and friend ,professor ,r4 ,c4 ,bosanquet of ,liverpool4 ,the popular ,greek name for jaundice is 4 #bgg ,w4 von ,schulenburg1 ,wendische ,volkssagen und ,gebruche 7,leipsic1 #ahhj71 p4 #bbc4 #bgh ,j4 ,grimm1 ,deutsche ,mythologie1 ii4 #iha2 ,g4 ,lammert1 ,volksmedizin und medizinischer ,aberglaube in ,bayern 7,wrzburg1 #ahfi71 p4 #bdh4 #bgi ,dr4 ,s4 ,weissenberg1 8,krankheit und ,tod bei den sdrussischen ,juden10 ,globus1 xci4 7#aijg7 p4 #ceh4 #bhj ,k4 ,freiherr von ,leoprechting1 ,aus dem ,lechrain 7,munich1 #ahee71 p4 #ib2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #cjb1 #dgg4 #bha ,alfred ,newton1 ,dictionary of ,birds1 p4 #aae4 #bhb ,dr4 ,j4 ,gengler1 8,der ,kreuzschnabel als ,hausarzt10 ,globus1 xci4 7#aijg7 pp4 #aic sq42 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #aag1 #afd2 ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #bah2 ,p4 ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien1 ii4 7,leipsic1 #aijf7 p4 #bca4 #bhc ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #cjb1 #dgg4 #bhd ,gilbert ,white1 ,the ,natural ,history and ,antiquities of ,selborne1 part ii4 letter #bh4 #bhe ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda1 pp4 #ca1 #ecf sq42 ,w4 ,caland1 ,altindisches ,zauberritual1 p4 #ajc4 ,in ancient ,indian magic it is often prescribed that charms to heal sickness should be performed at the hour when the stars are vanishing in the sky4 ,see ,w4 ,caland1 op4 cit4 pp4 #he1 #hf1 #hh1 #if4 ,was this in order that the ailment might vanish with the stars8 #bhf ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia 7,london1 #aijd71 p4 #ceb2 id41 ,native ,tribes of ,central ,australia1 p4 #bea4 #bhg ,f4 ,chapiseau1 ,le ,folk-lore de la ,beuce et du ,perche 7,paris1 #aijb71 i4 #agb sq4 #bhh ,j4 ,perham1 8,manangism in ,borneo10 ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 ,no4 #ai 7#ahhg71 p4 #ajj2 ,h4 ,ling ,roth1 ,the ,natives of ,sarawak and ,british ,north ,borneo1 i4 #bhj4 #bhi ,marcellus1 ,de medicamentis1 xv4 #hb4 #bij ,marcellus1 op4 cit4 xxxiv4 #ajj4 #bia ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #agf4 #bib ,spencer and ,gillen1 op4 cit4 pp4 #agi sqq4 #bic ,spencer and ,gillen1 op4 cit4 pp4 #ahd sq4 #bid ,spencer and ,gillen1 op4 cit4 pp4 #aic sqq41 #aii sqq41 #bjf sq4 ,in the south of ,france and in the ,pyrenees a number of caves have been found adorned with paintings or carvings of animals which have long been extinct in that region1 such as the mammoth1 the reindeer1 and the bison4 ,all the beasts thus represented appear to be edible1 and none of them to be fierce carnivorous creatures4 ,hence it has been ingeniously suggested by ,m4 ,s4 ,reinach that the intention of these works of art may have been to multiply by magic the animals so represented1 just as the ,central ,australians seek to increase kangaroos and emus in the manner described above4 ,he infers that the comparatively high development of prehistoric art in ,europe among men of the reindeer age may have been due in large measure to the practice of sympathetic magic4 ,see ,s4 ,reinach1 8,l',art et la magie10 ,l',anthropologie1 xiv4 7#aijc7 pp4 #beg-bff2 id41 ,cultes1 ,myths et ,religions1 i4 7,paris1 #aije7 pp4 #abe-acf4 ,paintings and carvings executed in caves and on rocks by the aborigines have been described in various parts of ,australia4 ,see ,g4 ,grey1 ,journals of two ,expeditions of ,discovery 7,london1 #ahda71 i4 #bja-bjf2 ,r4 ,brough ,smyth1 ,the ,aborigines of ,victoria1 i4 #bhi-bid1 ii4 #cji2 ,e4 ,m4 ,curr1 ,the ,australian ,race1 ii4 #dgf2 ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #fad-fah2 ,j4 ,f4 ,mann1 in ,proceedings of the ,geographical ,society of ,australia1 i4 7#ahhe7 pp4 #ej sq41 with illustrations2 ,w4 ,e4 ,roth1 ,ethnological ,studies among the ,north-west-central ,queensland ,aborigines1 p4 #aaf4 ,we may conjecture that the ,hebrew prohibition to make 8the likeness of any beast that is on the earth1 the likeness of any winged fowl that flieth in the heaven1 the likeness of anything that creepeth on the ground1 the likeness of any fish that is in the water under the earth0 7,deuteronomy iv4 #ag sq471 was primarily directed rather against magic than idolatry in the strict sense4 ,ezekiel speaks 7viii4 #aj-ab7 of the elders of ,israel offering incense to 8every form of creeping things1 and abominable beasts10 portrayed on the walls of their chambers4 ,if hieroglyphs originated1 as seems possible1 in representations of edible animals and plants which had long been in use for the purpose of magically multiplying the species1 we could readily understand why1 for example1 dangerous beasts of prey should be conspicuously absent from the so-called ,hittite system of hieroglyphs1 without being forced to have recourse to the rationalistic explanation of their absence which has been adopted by ,professors ,g4 ,hirschfeld and ,w4 ,m4 ,ramsay4 ,see ,w4 ,m4 ,ramsay1 ,the ,cities and ,bishoprics of ,phrygia1 i4 p4 xv4 ,on the relations of art and magic1 see ,y4 ,hirn1 ,origins of ,art 7,london1 #aijj71 pp4 #bgh-big4 #bie ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #bia-bid4 #bif ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #ahe sq4 #big ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #caj4 #bih ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cji sq4 #bii ,see below1 pp4 #afb-afd4 #cjj ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 p4 #gih4 #cja ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #bhg sq4 #cjb ,with what follows compare my article 8,the ,origin of ,circumcision10 ,the ,independent ,review1 ,november #aijd1 pp4 #bjd sqq42 ,totemism and ,exogamy1 iv4 #aha-ahd4 #cjc ,f4 ,bonney1 8,on some ,customs of the ,aborigines of the ,river ,darling1 ,new ,south ,wales10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 pp4 #acd sq4 ,compare ,j4 ,fraser1 8,the ,aborigines of ,new ,south ,wales10 ,journal and ,proceedings of the ,royal ,society of ,new ,south ,wales1 xvi4 7#ahhb7 pp4 #bbi1 #bca2 ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #dea1 #dfe4 #cjd ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #ejg1 #eji sq4 #cje ,mr4 ,bussel in ,sir ,g4 ,grey's ,journals of ,two ,expeditions of ,discovery in ,north-,west and ,western ,australia 7,london1 #ahda71 ii4 #ccj4 #cjf ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #chb1 #dfa2 id41 ,northern ,tribes of ,central ,australia1 p4 #eih4 #cjg ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #dfd2 id41 ,northern ,tribes of ,central ,australia1 pp4 #eii sqq42 ,w4 ,e4 ,roth1 ,ethnological ,studies1 p4 #afb1 #bhc4 ,in ,north-,western ,queensland the blood may be drawn for this purpose from any healthy man1 not necessarily from a kinsman4 #cjh ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 p4 #chj4 #cji ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #dfa sq42 id41 ,northern ,tribes of ,central ,australia1 pp4 #efj1 #efb1 #eih4 #caj ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #bea1 #dfc2 id41 ,northern ,tribes of ,central ,australia1 pp4 #ceb1 #cee4 #caa ,w4 ,e4 ,roth1 ,ethnological ,studies1 p4 #agd1 #cje4 #cab ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #bej sq4 ,among the northern ,arunta the foreskin is buried1 along with the blood1 in a hole 7ib4 p4 #bfh74 #cac ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 p4 #ffg4 #cad ,e4 ,clement1 8,ethnographical ,notes on the ,western ,australian ,aborigines10 ,internationales ,archiv fr ,ethnographie1 xvi4 7#aijd7 p4 #aa4 ,among the western coastal tribes of the ,northern ,territory of ,south ,australia the foreskin is held against the bellies of those who have been present at the operation1 then it is placed in a bag which the operator wears round his neck till the wound has healed1 when he throws it into the fire4 ,see ,h4 ,basedow1 ,anthropological ,notes on the ,western ,coastal ,tribes of the ,northern ,territory of ,south ,australia1 p4 #ab 7printed by ,hussey and ,gillingham1 ,adelaide74 #cae ,b4 ,h4 ,purcell1 8,rites and ,customs of the ,australian ,aborigines10 ,verhandlungen der ,berliner ,gesellschaft fr ,anthropologie1 p4 7#bhg7 7,zeitschrift fr ,ethnologie1 xxv4 #ahic74 ,cloniny is perhaps a misprint for ,cloncurry4 #caf ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cfj sq41 #eii4 ,compare id41 ,native ,tribes of ,central ,australia1 p4 #beg4 #cag ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #bef sq4 #cah ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #cia4 #cai ,lieut4-,colonel ,d4 ,collins1 ,account of the ,english ,colony in ,new ,south ,wales1 ,second ,edition 7,london1 #ahjd71 p4 #cff4 #cbj ,d4 ,collins1 op4 cit4 p4 #cfc4 #cba ,g4 ,turner1 ,samoa1 p4 #id2 compare ,w4 ,t4 ,pritchard1 8,notes on certain ,anthropological ,matters respecting the ,south ,sea ,islanders 7the ,samoans710 ,memoirs of the ,anthropological ,society of ,london1 i4 7#ahfc-d71 pp4 #cbd-cbf4 #cbb ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cfg1 #cfh1 #eii4 #cbc ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #i1 #cfh1 #eeb1 #eec1 #eed sq4 ,see further ,e4 ,palmer1 8,on ,plants used by the ,natives of ,north ,queensland10 ,journal and ,proceedings of the ,royal ,society of ,new ,south ,wales for #ahhc1 xvii4 #aja4 ,the seeds of the splendid pink water-lily 7the sacred lotus7 are also eaten by the natives of ,north ,queensland4 ,the plant grows in lagoons on the coast4 ,see ,e4 ,palmer1 loc4 cit4 #cbd ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #cgb4 #cbe ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cec sq4 ,some of the dwarf tribes of the ,gaboon1 who practise circumcision1 place the severed foreskins in the trunks of a species of nut-tree 7,kula edulis71 which seems to be their totem2 for the tree is said to have a certain sanctity for them1 and some groups take their name from it1 being called ,a-,kula1 8the people of the nut-tree40 ,they eat the nuts1 and have a special ceremony at the gathering of the first nuts of the season4 ,see ,mgr4 ,le ,roy1 8,les ,pygmes10 ,missions ,catholiques1 xxix4 7#ahig7 pp4 #bbb sq41 #bcg4 #cbf ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #cda4 #cbg ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #abc sqq4 #cbh ,see above1 pp4 #ge-gg4 #cbi ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #ech sqq41 #efc1 #efd1 #efe1 #eff1 #efi1 #ega1 #egf1 #ehf sq41 #ehh1 #ehi1 #eib1 #fac1 #faf1 #fda1 #fee sq41 #fge sq42 ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #bac sq41 #dej sqq42 id41 ,northern ,tribes of ,central ,australia1 pp4 #ah1 #cbi1 #ehh sqq4 #ccj ,see below1 pp4 #agf sq4 #cca ,w4 ,blandowski1 8,personal ,observations made in an ,excursion towards the ,central ,parts of ,victoria10 ,transactions of the ,philosophical ,society of ,victoria1 i4 7,melbourne1 #ahee7 p4 #gb4 ,compare ,r4 ,brough ,smyth1 ,aborigines of ,victoria1 i4 #fa2 ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #dec sq4 #ccb ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #deb sq4 #ccc ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #eid1 #eif4 #ccd ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #dea4 #cce ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #eib-eid4 #ccf ,a4 ,c4 ,haddon1 ,head-hunters1 p4 #aic2 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #aic1 #bba4 #ccg ,w4 ,e4 ,roth1 ,north ,queensland ,ethnography1 ,bulletin ,no4 #e 7,brisbane1 #aijc71 pp4 #ah1 #bc1 #fh1 #hc4 ,we are reminded of the old ,greek saying to be born 8of an oak or a rock0 7,homer1 ,odyssey1 xix4 #afc74 ,see ,a4 ,b4 ,cook1 8,oak and ,rock10 ,classical ,review1 xv4 7#aija7 pp4 #cbb-cbf4 ,in ,samoa1 a child sometimes received as his god for life the deity who chanced to be invoked at the moment of his birth1 whether that was his father's or his mother's god4 ,see ,g4 ,turner1 ,samoa1 p4 #gi4 #cch ,see below1 pp4 #ahc sq4 #cci ,lieut4-,colonel ,d4 ,collins1 ,account of the ,english ,colony of ,new ,south ,wales1 ,second ,edition 7,london1 #ahjd71 pp4 #cec1 #cgb sqq4 ,the ,cammeray of whom ,collins speaks are no doubt the tribe now better known as the ,kamilaroi4 ,carrahdy1 which he gives as the native name for a high priest1 is clearly the ,kamilaroi kuradyi1 8medicine-man0 7,w4 ,ridley1 ,kamilaroi and other ,australian ,languages1 ,sydney1 #ahge1 p4 #aeh74 #cdj ,if the possession of the foreskin conferred on the possessor a like power over the person to whom it had belonged1 we can readily understand why the ,israelites coveted the foreskins of their enemies the ,philistines 7#a ,samuel xviii4 #be-bg1 #b ,samuel iii4 #ad74 ,professor ,h4 ,gunkel interprets a passage of ,ezekiel 7xxxii4 #ah-cb7 as contrasting the happy lot of the circumcised warrior in the under world with the misery of his uncircumcised foe in the same place1 and confesses himself unable to see why circumcision should be thought to benefit the dead4 ,see ,h4 ,gunkel1 8ber die ,beschneidung im alten ,testament10 ,archiv fr ,papyrusforschung1 ii4 7#aijc7 p4 #ba4 7,prof4 ,gunkel's paper was pointed out to me by my friend ,mr4 ,w4 ,wyse47 ,the benefit1 on the theory here suggested1 was very substantial1 since it allowed the dead to come to life again1 the grave being a bourne from which only uncircumcised travellers fail1 sooner or later1 to return4 ,but ,i confess that ,prof4 ,gunkel's explanation of the passage seems to me rather far-fetched4 #cda ,g4 ,grey1 ,journals of ,two ,expeditions of ,discovery1 ii4 #cce4 #cdb ,see above1 pp4 #bh sqq4 #cdc ,j4 ,dawson1 ,australian ,aborigines1 p4 #fb2 ,j4 ,f4 ,mann1 in ,proceedings of the ,geographical ,society of ,australia1 i4 7#ahhe7 p4 #dh4 #cdd ,e4 ,j4 ,eyre1 ,journals of ,expeditions of ,discovery into ,central ,australia 7,london1 #ahde71 ii4 #cde sq42 ,w4 ,e4 ,roth1 ,ethnological ,studies1 pp4 #afe sq42 ,j4 ,mathew1 ,eaglehawk and ,crow1 p4 #abb2 ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #dih2 id41 ,northern ,tribes of ,central ,australia1 pp4 #eje sqq4 #cde ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #ejf4 #cdf ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #dig4 ,compare id41 ,northern ,tribes of ,central ,australia1 p4 #ejf4 #cdg ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #eeb sqq4 #cdh ,adonis1 ,attis1 ,osiris1 ,second ,edition 7#aijg71 pp4 #gg sqq4 #cdi ,j4 ,b4 ,purvis1 ,through ,uganda to ,mount ,elgon 7,london1 #aiji71 pp4 #cjb sq4 #cej ,j4 ,h4 ,weeks1 8,notes on some ,customs of the ,lower ,congo ,people10 ,folk-lore1 xix4 7#aijh7 p4 #dbb4 #cea ,plato1 ,phaedo1 #ah1 p4 #gb ,e 1 1 ' 1 1 1 1 1 4 1 4 ,compare ,wordsworth1 ,ode on ,intimations of ,immortality3 ,our birth is but a sleep and a forgetting4 #ceb ,e4 ,m4 ,gordon1 ,indian ,folk-tales 7,london1 #aijh71 p4 #di4 #cec ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iii4 #cih4 #ced ,r4 ,v4 ,russel1 in ,census of ,india1 #aija1 vol4 xiii4 ,central ,provinces1 p4 #ic4 #cee ,relations des ,jsuites1 #afcf1 p4 #acj 7,canadian ,reprint74 #cef 8,greek ,law and ,folklore10 ,classical ,review1 ix4 7#ahie7 pp4 #bdg-bej4 ,for the rules themselves see ,h4 ,roehl1 ,inscriptiones ,graecae ,antiquissimae1 ,no4 #cie2 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1 ,no4 #hgg2 ,ch4 ,michel1 ,recueil d'inscriptions grecques1 ,no4 #cih4 #ceg ,this has been suggested by ,mr4 ,j4 ,e4 ,king for infant burial 7,classical ,review1 xvii4 7#aijc7 p4 #hc sq472 but we need not confine the suggestion to the case of infants4 #ceh ,herodotus1 iv4 #bf2 ,hesychius1 s4v4 2 ,im4 ,bekker1 ,anecdota ,graeca1 i4 pp4 #hf1 #bca2 ,isaeus1 ii4 #df2 ,the ,oxyrhynchus ,papyri1 ed4 ,grenfell and ,hunt1 part iii4 7,london1 #aijc71 p4 #bjc ' ' 4 ,my attention was called to this subject by my friend ,mr4 ,w4 ,wyse1 who supplied me with many of the ,greek passages referred to1 including the one in the ,oxyrhynchus ,papyri4 #cei ,vitarum ,scriptores ,graeci1 ed4 ,a4 ,westermann1 p4 #dej2 ,plutarch1 ,aratus1 #ec2 ,diogenes ,laertius1 ,vit4 ,philosoph4 x4 #ah4 #cfj ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #edg sqq4 #cfa ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #dgc-dge4 #cfb ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #edh4 #cfc ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #bjg-baa4 #cfd ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #dcd sq41 #dge4 #cfe ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #dah sqq4 #cff 8,in the ,alcheringa lived ancestors who1 in the native mind1 are so intimately associated with the animals or plants the names of which they bear that an ,alcheringa man of1 say1 the kangaroo totem may sometimes be spoken of either as a man-kangaroo or as a kangaroo-man4 ,the identity of the human individual is often sunk in that of the animal or plant from which he is supposed to have originated0 7,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #aai74 #cfg ,franz ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #de 7separate reprint from the ,report of the ,british ,association for #ahij74 #cfh ,a4 ,c4 ,haddon in ,journal of the ,anthropological ,institute1 xix4 7#ahij7 p4 #dbg2 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #ccc1 #cch4 #cfi ,a4 ,c4 ,kruyt1 8,het koppensnellen der ,toradja's10 ,verslagen en ,mededeelingen der konink4 ,akademie van ,wetenschappen1 ,afdeeling ,letterkunde1 ,,iv4 ,reeks1 ,,iii4 ,deel 7,amsterdam1 #ahii71 pp4 #bjc sq4 ,i follow the experienced ,messrs4 ,n4 ,adriani and ,a4 ,c4 ,kruijt 7,kruyt7 in calling the natives of ,central ,celebes by the name of ,toradjas1 though that name is not used by the people themselves1 but is only applied to them in a derogatory sense by the ,buginese4 ,it means no more than 8inlanders40 ,the people are divided into a number of tribes1 each with its own name1 who speak for the most part one language but have no common name for themselves collectively4 ,see ,dr4 ,n4 ,adriani1 8,mededeelingen omtrent de ,toradjas van ,midden-,celebes10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xliv4 7#aija7 p4 #bba4 #cgj ,j4 ,w4 ,thomas1 8,de jacht op het eiland ,nias10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxvi4 #bgg4 #cga ,van ,schmid1 8,aanteekeningen nopens de zeden1 gewoonten en gebruiken1 benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden ,saparoea1 ,haroekoe1 ,noessa ,laut10 ,tijdschrift voor ,nerlands ,indi1 #ahdc1 dl4 ii4 pp4 #fja sq4 #cgb ,b4 ,a4 ,hely1 8,notes on ,totemism1 etc41 among the ,western ,tribes10 ,british ,new ,guinea1 ,annual ,report for #ahid-ie1 p4 #ef4 #cgc ,e4 ,aymonier1 8,notes sur les coutumes et croyances superstitieuses des ,cambodgiens10 ,cochinchine franaise3 excursions et reconnaissances1 ,no4 #af 7,saigon1 #ahhc71 p4 #aeg4 #cgd ,james ,macdonald1 ,religion and ,myth 7,london1 #ahic71 p4 #e4 #cge ,a4 ,g4 ,morice1 8,notes1 archaeological1 industrial1 and sociological1 on the ,western ,dns10 ,transactions of the ,canadian ,institute1 iv4 7#ahib-ic7 p4 #ajh2 id41 ,au pays de l',ours ,noir3 chez les sauvages de la ,colombie ,britannique 7,paris and ,lyons1 #ahig71 p4 #ga4 #cgf ,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 #ejb4 ,as to the district of ,galela in ,halmahera see ,g4 ,lafond in ,bulletin de la ,socit de ,gographie 7,paris71 ii4 srie1 ix4 7#ahch7 pp4 #gg sqq4 7where ,galeta is apparently a misprint for ,galela72 ,f4 ,s4 ,a4 de ,clercq1 ,bijdragen tot de ,kennis der ,residentie ,ternate 7,leyden1 #ahij71 pp4 #aab sq42 ,w4 ,kkenthal1 ,forschungsreise in den ,molukken und in ,borneo 7,frankfort1 #ahif71 pp4 #adg sqq4 #cgg ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #cjj4 #cgh ,the theory that taboo is a negative magic was first1 ,i believe1 clearly formulated by ,messrs4 ,hubert and ,mauss in their essay1 8,esquisse d'une thorie gnrale de la magie10 ,l',anne ,sociologique1 vii4 7,paris1 #aijd7 p4 #ef4 ,compare ,a4 van ,gennep1 ,tabou et ,totmisme ,madagascar 7,paris1 #aijd71 pp4 #ai sqq4 ,i reached the same conclusion independently and stated it in my ,lectures on the ,early ,history of the ,kingship 7,london1 #aije71 pp4 #eb-ed1 a passage which ,i have substantially reproduced in the text4 ,when ,i wrote it ,i was unaware that the view had been anticipated by my friends ,messrs4 ,hubert and ,mauss4 ,see my note in ,man1 vi4 7#aijf7 pp4 #ee sq4 ,the view has been criticised adversely by my friend ,mr4 ,r4 ,r4 ,marett 7,the ,threshold of ,religion1 pp4 #he sqq474 ,but the difference between us seems to be mainly one of words2 for ,i regard the supposed mysterious force1 to which he gives the ,melanesian name of mana1 as supplying1 so to say1 the physical basis both of magic and of taboo1 while the logical basis of both is furnished by a misapplication of the laws of the association of ideas4 ,and with this view ,mr4 ,marett1 if ,i apprehend him aright1 is to a certain extent in agreement 7see particularly pp4 #ajb sq41 #aac sq4 of his essay74 ,however1 in deference to his criticisms ,i have here stated the theory in question less absolutely than ,i did in my ,lectures4 ,as to the supposed mysterious force which ,i take to underlie magic and taboo ,i may refer particularly to what ,i have said in ,the ,golden ,bough1 i4 #cai-cbb1 #cdc4 ,in speaking of taboo ,i here refer only to those taboos which are protected by magical or religious sanctions1 not to those of which the sanctions are purely civil or legal2 for ,i take civil or legal taboos to be merely a later extension of magical or religious taboos1 which form the original stock of the institution4 ,see my article 8,taboo0 in ,encyclopaedia ,britannica1 ,ninth ,edition1 vol4 xxiii4 pp4 #af1 #ag4 #cgi ,m4 ,j4 van ,baarda1 in ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch ,indi1 xlv4 7#ahie7 p4 #ejg4 #chj ,f4 ,boas1 8,the ,eskimo of ,baffin ,land and ,hudson ,bay10 ,bulletin of the ,american ,museum of ,natural ,history1 xv4 ,part ,i4 7#aija7 p4 #afa4 #cha ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,huzulen10 ,globus1 lxxvi4 7#ahii7 p4 #bgc4 #chb ,pliny1 ,nat4 ,hist4 xxviii4 #bh4 #chc ,b4 ,pilsudski1 8,schwangerhaft1 ,entbindung und ,fehlgeburt bei den ,bewohnern der ,insel ,sachalin10 ,anthropos1 v4 7#aiaj7 p4 #gfc4 #chd ,rev4 ,e4 ,m4 ,gordon1 in ,journal and ,proceedings of the ,asiatic ,society of ,bengal1 ,new ,series1 i4 7#aije7 p4 #ahe2 id41 ,indian ,folk ,tales 7,london1 #aijh71 pp4 #hb sq4 #che ,van ,schmid1 8,aanteekeningen nopens de zeden1 gewoonten en gebruiken1 benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden ,saparoea1 ,haroekoe1 ,noessa ,laut10 ,tijdschrift voor ,nerlands ,indi1 #ahdc1 dl4 ii4 p4 #fjd4 #chf ,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 #bfb sq42 id4 ib4 xliv4 7#aijj7 p4 #bce4 #chg ,c4 ,snouck ,hurgronje1 ,de ,atjehers 7,batavia and ,leyden1 #ahic-id71 i4 #dji2 ,e4 ,a4 ,klerks1 8,geographisch en ethnographisch opstal over de landschappen ,korintje1 ,srampas en ,soengai ,tnang10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxix4 7#ahig7 p4 #gc2 ,j4 ,c4 van ,eerde1 8,een huwelijk bij de ,minangkabausche ,maliers10 ib4 xliv4 7#aija7 pp4 #dij sq42 ,m4 ,joustra1 8,het leven1 de zeden en gewoonten der ,bataks10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlvi4 7#aijb7 p4 #djf4 #chh ,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 p4 #dj2 ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #bac4 #chi ,w4 ,h4 ,furness1 ,home-life of ,borneo ,head-hunters 7,philadelphia1 #aijb71 p4 #afi4 #cij ,e4 ,aymonier1 ,notes sur le ,laos 7,saigon1 #ahhe71 p4 #bfi4 #cia ,e4 ,aymonier1 ,voyage dans le ,laos 7,paris1 #ahie-ig71 i4 #cbb4 ,as to lac and the mode of cultivating it1 see id4 ii4 #ah sq4 ,the superstition is less explicitly stated in the same writer's ,notes sur le ,laos 7,saigon1 #ahhe71 p4 #aaj4 #cib ,a4 ,thevet1 ,les ,singularitez de la ,france ,antarctique1 autrement nomme ,amerique 7,antwerp1 #aeeh71 p4 #ic2 id41 ,cosmographie ,universelle 7,paris1 #aege71 ii4 #igj wrongly numbered #icf sq4 #cic ,maximilian1 ,prinz zu ,wied1 ,reise in das innere ,nord-,america1 ii4 #bdg4 #cid ,g4 ,b4 ,grinnell1 ,blackfoot ,lodge ,tales 7,london1 #ahic71 pp4 #bcg1 #bch4 #cie ,e4 ,poeppig1 ,reise in ,chile1 ,peru und auf dem ,amazonenstrome 7,leipsic1 #ahce-cf71 ii4 #cbc4 #cif ,meanwhile ,i may refer the reader to ,the ,golden ,bough1 ii4 #cec sqq4 #cig ,h4 ,f4 ,standing1 8,malagasy fady10 ,antananarivo ,annual and ,madagascar ,magazine1 vol4 ii4 7reprint of the second four numbers1 #ahha-ahhd7 7,antananarivo1 #ahif71 p4 #bfa4 #cih ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 p4 #dh4 #cii ,h4 ,callaway1 ,nursery ,tales1 ,traditions1 and ,histories of the ,zulus1 i4 7,natal and ,london1 #ahfh71 pp4 #bhj-bhb4 #djj ,above1 p4 #aaf4 #dja ,above1 p4 #aag4 #djb ,e4 ,aymonier1 ,notes sur le ,laos1 pp4 #be sq42 id41 ,voyage dans le ,laos 7,paris1 #ahie-ig71 i4 #fb1 #fc4 #djc ,chalmers1 quoted by ,h4 ,ling ,roth1 ,the ,natives of ,sarawak and ,british ,north ,borneo1 i4 #dcj4 #djd ,e4 ,aymonier1 8,les ,tchames et leurs religions10 ,revue de l',histoire des ,religions1 xxiv4 7#ahia7 p4 #bgh4 #dje ,th4 ,hahn1 ,tsuni-,goam 7,london1 #ahha71 p4 #gg4 #djf ,a4 ,c4 ,haddon1 ,head-hunters 7,london1 #aija71 p4 #bei4 #djg ,c4 ,leemius1 ,de ,lapponibus ,finmarchiae 7,copenhagen1 #agfg71 p4 #ejj4 #djh ,h4 ,j4 ,holmberg1 8ber die ,vlker des russischen ,amerika10 ,acta ,societatis ,scientiarum ,fennicae1 iv4 7#ahef7 p4 #cib4 #dji ,arctic ,papers for the ,expedition of #ahge 7published by the ,royal ,geographical ,society71 pp4 #bfa sq42 ,report of the ,international ,polar ,expedition to ,point ,barrow1 ,alaska 7,washington1 #ahhe71 p4 #ci4 #daj ,f4 ,boas1 8,the ,eskimo of ,baffin ,land and ,hudson ,bay10 ,bulletin of the ,american ,museum of ,natural ,history1 xv4 part i4 7#aija7 pp4 #adi1 #afj4 #daa ,roland ,b4 ,dixon1 8,the ,northern ,maidu10 ,bulletin of the ,american ,museum of ,natural ,history1 xvii4 part iii4 7,new ,york1 #aije7 p4 #aic4 #dab ,p4 ,labb1 ,un ,bagne ,russe1 l'le de ,sakhaline 7,paris1 #aijc71 p4 #bfh4 #dac ,w4 ,jochelson1 8,die ,jukagiren im ussersten ,nordosten ,asiens10 ,jahresbericht der geograph4 ,gesellschaft von ,bern1 xvii4 7#aijj7 p4 #ad4 #dad ,missions ,catholiques1 xiv4 7#ahhb7 p4 #dfj4 #dae ,w4 ,h4 ,i4 ,bleek1 ,a ,brief ,account of ,bushman ,folklore1 p4 #ai4 #daf ,p4 ,reichard1 ,deutsch-,ostafrika 7,leipsic1 #ahib71 p4 #dbg4 #dag ,h4 ,cole1 8,notes on the ,wagogo of ,german ,east ,africa10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #cah sq4 #dah ,a4 ,d',orbigny1 ,voyage dans l',amrique ,mridionale1 iii4 part i4 p4 #bbf4 #dai ,i4 ,petroff1 ,report on the ,population1 ,industries1 and ,resources of ,alaska1 p4 #aee4 #dbj ,c4 ,lumholtz1 ,unknown ,mexico1 ii4 #abf sqq42 as to the sacred cactus1 which the ,indians call hikuli1 see id4 i4 #ceg sqq4 #dba ,for this information ,i am indebted to ,dr4 ,c4 ,hose1 formerly ,resident ,magistrate of the ,baram district1 ,sarawak4 #dbb ,w4 ,h4 ,furness1 ,home-life of ,borneo ,head-hunters1 p4 #afi4 #dbc ,j4 ,chalmers1 8,toaripi10 ,journal of the ,anthropological ,institute1 xxvii4 7#ahih7 p4 #cbg4 #dbd ,j4 ,l4 van ,hasselt1 8,eenige ,aanteekeningen aangaande de ,bewoners der ,n4 ,westkust van ,nieuw ,guinea1 meer bepaaldelijk den ,stam der ,noefoereezen10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxii4 7#ahhi7 p4 #bfc2 id41 8,die ,papuastmme an der ,geelvinkbai10 ,mitteilungen der geograph4 ,gesellschaft zu ,jena1 ix4 7#ahia7 pp4 #aja sq4 #dbe ,h4 von ,rosenberg1 ,der malayische ,archipel 7,leipsic1 #ahgh71 pp4 #dec1 #dfb4 #dbf ,c4 ,m4 ,pleyte1 8,ethnographische ,beschrijving der ,kei-,eilanden10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 p4 #hca4 #dbg ,h4 ,geurtjens1 8,le ,crmonial des ,voyages aux les ,keij10 ,anthropos1 v4 7#aiaj7 pp4 #ccg1 #cec4 ,the girls bear the title of wat moel4 #dbh ,j4 ,c4 ,e4 ,tromp1 8,de ,rambai en ,sebroeang ,dajaks10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxv4 #aah4 #dbi ,h4 ,ling ,roth1 8,low's ,natives of ,borneo10 ,journal of the ,anthropological ,institute1 xxii4 7#ahic7 p4 #ef4 #dcj ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #ebd4 #dca ,mrs4 ,hewitt1 8,some ,sea-,dayak ,tabus10 ,man1 viii4 7#aijh7 pp4 #ahf sq4 #dcb ,indian ,antiquary1 xxi4 7#ahib7 p4 #abj4 #dcc ,h4 ,o4 ,forbes1 8,on some ,tribes of the ,island of ,timor10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 p4 #dad4 #dcd ,a4 ,c4 ,kruyt1 8,het koppensnellan der ,toradja's van ,midden-,celebes1 en zijne beteekenis10 ,verslagen en ,mededeelingen der konink4 ,akademie van ,wetenschappen1 ,afdeeling ,letterkunde1 ,,iv4 ,reeks1 ,,iii4 ,deel 7,amsterdam1 #ahii71 pp4 #aeh sq4 #dce ,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 #ejg4 #dcf ,see above1 p4 #abj4 #dcg ,m4 ,j4 van ,baarda1 l4c4 #dch ,c4 ,m4 ,pleyte1 8,ethnographische ,beschrijving der ,kei-,eilanden10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 p4 #hje4 #dci ,de ,flacourt1 ,histoire de la ,grande ,isle ,madagascar 7,paris1 #afeh71 pp4 #ig sq4 ,a statement of the same sort is made by the ,abb ,rochon1 ,voyage to ,madagascar and the ,east ,indies1 translated from the ,french 7,london1 #agib71 pp4 #df sq4 #ddj ,john ,struys1 ,voiages and ,travels 7,london1 #afhd71 p4 #bb4 ,struys may have copied from ,de ,flacourt4 #dda ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua1 p4 #cda2 ,h4 ,cole1 8,notes on the ,wagogo of ,german ,east ,africa10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #cab1 #cag4 #ddb ,riedel1 op4 cit4 p4 #cgg4 #ddc ,a4 ,b4 ,ellis1 ,the ,tshi-speaking ,peoples of the ,gold ,coast1 p4 #bbf4 #ddd ,h4 ,p4 ,fitzgerald ,marriott1 ,the ,secret ,tribal ,societies of ,west ,africa1 p4 #ag 7reprinted from ,ars quatuor ,coronatorum1 the transactions of a ,masonic lodge of ,london74 ,the lamented ,miss ,mary ,h4 ,kingsley was so kind as to lend me a copy of this work4 #dde ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 ,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 ,no4 #d 7,april #aijj71 p4 #cef4 #ddf ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 pp4 #abi sq4 #ddg ,j4 ,r4 ,swanton1 8,contributions to the ,ethnology of the ,haida0 7,leyden and ,new ,york1 #aije71 pp4 #ee sq4 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 v4 part i474 #ddh ,sir ,george ,scott ,robertson1 ,the ,kafirs of the ,hindu ,kush 7,london1 #ahif71 pp4 #cce1 #fba-fbf4 #ddi ,antonio ,caulin1 ,historia ,coro-graphica natural y evangelica dela ,nueva ,andalucia de ,cumana1 ,guayana y ,vertientes del ,rio ,orinoco 7#aggi71 p4 #ig4 #dej ,father ,guis1 8,les ,canaques1 ce qu'ils font1 ce qu'ils disent10 ,missions ,catholiques1 xxx4 7#ahih7 p4 #bi2 ,a4 ,c4 ,haddon1 ,head-hunters1 p4 #beg4 #dea ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 pp4 #ba sq4 #deb ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 p4 #abb4 #dec ,aug4 ,witzschel1 ,sagen1 ,sitten und ,gebruche aus ,thringen 7,vienna1 #ahgh71 p4 #bah1 #cf4 #ded ,a4 ,l4 van ,hasselt1 ,volksbeschrijving van ,midden-,sumatra 7,leyden1 #ahhb71 p4 #cbc2 ,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 #fd4 #dee ,e4 ,j4 ,payne1 ,history of the ,new ,world called ,america1 i4 7,oxford1 #ahib7 p4 #dba4 ,compare ,brasseur de ,bourbourg1 ,histoire des nations civilises du ,mexique et de l',amrique-,centrale1 i4 #eah sq4 #def ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #bag4 #deg ,a4 ,l4 van ,hasselt1 8,nota betreffende de rijstcultuur in de ,residentie ,tapanoeli10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxvi4 7#ahic7 p4 #ebi4 #deh ,this ,i learned from ,mr4 ,hardy in conversation4 ,see also his letter in ,folklore1 viii4 7#ahig7 p4 #aa4 #dei ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 p4 #acc4 ,compare ,f4 ,j4 ,wiedemann1 ,aus dem inneren und usseren ,leben der ,ehsten1 p4 #ddg4 #dfj ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,huzulen10 ,globus1 lxxvi4 7#ahii7 p4 #bgf4 #dfa ,f4 ,tetzner1 8,die ,kuren in ,ostpreussen10 ,globus1 lxxv4 7#ahii7 p4 #adh4 #dfb ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 p4 #bjg1 #cfb2 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 #big1 iii4 #cdc4 #dfc ,h4 ,f4 ,standing1 8,malagasy fady10 ,antananarivo ,annual and ,madagascar ,magazine1 vol4 ii4 7reprint of the second four numbers1 #ahha-ahhd7 7,antananarivo1 #ahif71 p4 #beg4 #dfd ,ch4 ,beauquier1 ,les ,mois en ,franche-,comt 7,paris1 #aijj71 p4 #cj4 #dfe ,l4 ,f4 ,sauv1 ,le ,folk-lore des ,hautes-,vosges 7,paris1 #ahhi71 p4 #adb4 #dff ,l4 ,f4 ,sauv1 op4 cit4 pp4 #ag sq4 #dfg ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben1 p4 #dii2 ,a4 ,heinrich1 ,agrarische ,sitten und ,gebruche unter den ,sachsen ,siebenbrgens 7,hermannstadt1 #ahhj71 p4 #aa4 #dfh ,e4 ,h4 ,meyer1 ,badisches ,volksleben im neunzehnten ,jahrhundert 7,strasburg1 #aijj71 pp4 #dba sq4 #dfi ,a4 ,kuhn und ,w4 ,schwartz1 ,norddeutsche ,sagen1 ,mrchen und ,gebruche1 p4 #dde1 #ced2 ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #ie1 #ffd2 ,a4 ,peter1 ,volksthmliches aus sterreichisch-,schlesien1 ii4 #bff2 ,von ,reinsberg-,dringsfeld1 ,fest-,kalender aus ,bhmen1 p4 #di2 ,e4 ,sommer1 ,sagen1 ,mrchen und ,gebruche aus ,sachsen und ,thringen1 p4 #adh2 ,o4 ,knoop1 ,volkssagen1 ,erzhlungen1 ,aberglauben1 ,gebruche und ,mrchen aus dem stlichen ,hinterpommern1 p4 #agf2 ,a4 ,witzschel1 ,sagen1 ,sitten und ,gebruche aus ,thringen1 p4 #aia1 #ac2 ,j4 ,f4 ,l4 ,woeste1 ,volksberlieferungen in der ,grafschaft ,mark1 p4 #ef1 #bd2 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 #bih1 iv4 #b1 pp4 #cgi1 #chb2 ,a4 ,heinrich1 ,agrarische ,sitten und ,gebruche unter den ,sachsen ,siebenbrgens1 pp4 #aa sq42 ,w4 von ,schulenberg1 ,wendische ,volkssagen und ,gebruche aus dem ,spreewald1 p4 #beb2 ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte berlieferungen im ,voigtlande1 pp4 #cfh sq42 ,die gestriegelte ,rockenphilosophie 7,chemnitz1 #agei71 p4 #ajc2 ,m4 ,toeppen1 ,aberglauben aus ,masuren1 p4 #fh2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #cif1 #feg2 ,u4 ,jahn1 ,die deutsche ,opfergebruche bei ,ackerbau und ,viehzucht1 pp4 #aid sq42 ,r4 ,wuttke1 ,schsische ,volkskunde 7,dresden1 #aija71 p4 #cgj2 ,e4 ,hoffmann-,krayer1 8,fruchtbarkeitsriten im schweizerischen ,volksbrauch10 ,schweizerisches ,archiv fr ,volkskunde1 xi4 7#aijg7 p4 #bfj4 ,according to one account1 in leaping from the table you should hold in your hand a long bag containing flax seed 7,woeste1 l4c474 ,the dancing or leaping is often done specially by girls or women 7,kuhn und ,schwartz1 ,grohmann1 ,witzschel1 ,heinrich1 ll4cc474 ,sometimes the women dance in the sunlight 7,die gestriegelte ,rockenphilosophie1 l4c472 but in ,voigtland the leap from the table should be made by the housewife naked and at midnight on ,shrove ,tuesday 7,khler1 l4c474 ,on ,walpurgis ,night the leap is made over an alder branch stuck at the edge of the flax field 7,sommer1 l4c474 #dgj ,e4 ,lemke1 ,volksthmliches in ,ostpreussen1 pp4 #h-ab2 ,m4 ,toeppen1 l4c4 #dga ,o4 ,hartung1 8,zur ,volkskunde aus ,anhalt10 ,zeitschrift des ,vereins fr ,volkskunde1 vii4 7#ahig7 pp4 #adi sq4 #dgb ,g4 ,f4 ,abbott1 ,macedonian ,folklore 7,cambridge1 #aijc71 p4 #abb4 #dgc ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #bdh4 #dgd ,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 #fg4 #dge ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 p4 #bia4 #dgf ,eijb ,abla1 8,beitrge zur ,kenntniss aberglubischer ,gebruche in ,syrien10 ,zeitschrift des deutschen ,palaestina-,vereins1 vii4 7#ahhd7 p4 #aab1 #bjb4 ,compare ,l',abb ,b4 ,chmali1 8,naissance et premier ge au ,liban10 ,anthropos1 v4 7#aiaj7 pp4 #gcd1 #gce4 #dgg ,quoted by ,d4 ,chwolsohn1 ,die ,ssabier und der ,ssabismus 7,st4 ,petersburg1 #ahef71 ii4 #dfi4 #dgh ,w4 ,mannhardt 7,baumkultus1 p4 #dai7 promised in a later investigation to prove that it was an ancient custom at harvest or in spring to load or pelt trees and plants1 as well as the representatives of the spirit of vegetation1 with stones1 in order thereby to express the weight of fruit which was expected4 ,this promise1 so far as ,i know1 he did not live to fulfil4 ,compare1 however1 his ,mythologische ,forschungen1 p4 #cbd4 #dgi ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben1 pp4 #bdi sq4 ,the placing of the stone on the tree is described as a punishment1 but this is probably a misunderstanding4 #dhj ,g4 ,pitr1 ,usi e costumi1 credenze et pregiudizi del popolo siciliano1 iii4 7,palermo1 #ahhi7 pp4 #aac sq4 #dha ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 #bii2 ,t4 ,vernaleken1 ,mythen und ,bruche des ,volkes in sterreich1 p4 #cae4 ,on the other hand1 in some parts of north-west ,new ,guinea a woman with child may not plant1 or the crop would be eaten up by pigs2 and she may not climb a tree in the rice-field1 or the crop would fail4 ,see ,j4 ,l4 van ,hasselt1 8,enige aanteekeningen aangaande de ,bewoners der ,n4 ,westkust van ,nieuw ,guinea10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxii4 7#ahhi7 p4 #bfd2 id41 8,die ,papuastmme an der ,geelvinkbai10 ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 ix4 7#ahia7 p4 #ajb4 ,similarly the ,galelareese say that a pregnant woman must not sweep under a shaddock tree1 or knock the fruit from the bough1 else it will taste sour instead of sweet4 ,see ,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 #deg4 #dhb ,j4 ,v4 ,grohman1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #adc1 #ajec4 #dhc ,e4 ,hoffmann-,krayer1 8,fruchtbarkeitsriten im schweizerischen ,volksbrauch10 ,schweizerisches ,archiv fr ,volkskunde1 xi4 7#aijg7 p4 #bfc4 #dhd ,g4 ,f4 ,abbott1 ,macedonia ,folklore1 p4 #abb4 #dhe ,census of ,india1 #aija1 vol4 iii4 p4 #bjf4 #dhf ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1 ,no4 #fae1 line #ag 2 compare id41 ,no4 #faf1 line #fa sq41 ,no4 #fag1 line #c2 ,ovid1 ,fasti1 iv4 #fcc sq42 ,macrobius1 ,saturn4 i4 #ab4 #bj2 ,arnobius1 ,adversus nationes1 iv4 #bb4 #dhg ,j4 ,gumilla1 ,histoire naturelle1 civile et gographique de l',ornoque 7,avignon1 #ageh71 iii4 #ahd4 #dhh ,r4 ,southey1 ,history of ,brazil1 i4 7,london1 #ahbb7 p4 #bec4 #dhi ,f4 ,blumentritt1 8,sitten und ,bruche der ,ilocanen10 ,globus1 xlviii4 ,no4 #ab1 p4 #bjb4 #dij ,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 #dhi4 #dia ,rev4 ,j4 ,roscoe1 8,further ,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #ch4 #dib ,b4 ,guttmann1 8,trauer und ,begrbnissitten der ,wadschagga10 ,globus1 lxxxix4 7#aijf7 p4 #bjj4 #dic ,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 #fi sq4 #did ,as to negative magic or taboo1 see above1 pp4 #aaa sqq4 #die ,m4 ,j4 van ,baarda1 op4 cit4 p4 #dhh4 #dif ,m4 ,j4 van ,baarda1 op4 cit4 pp4 #dif sq4 #dig ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 #bii4 #dih 8,lettre du cur de ,santiago ,tepehuacan10 ,bulletin de la ,socit de ,gographie 7,paris71 ,i,ime ,srie1 ii4 7#ahcd7 pp4 #aha sq41 #ahc4 #dii ,e4 ,modigliani1 ,un ,viaggio a ,nias 7,milan1 #ahij71 p4 #eij4 #ejj ,damien ,grangeon1 8,les ,cham et leurs superstitions10 ,missions ,catholiques1 xxviii4 7#ahif7 p4 #hc4 #eja ,j4 ,mooney1 8,myths of the ,cherokee10 ,nineteenth ,annual ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijj71 pt4 i4 pp4 #dbe-dbg2 compare id41 8,sacred ,formulas of the ,cherokees10 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 p4 #cbi4 #ejb ,h4 ,geurtjens1 8,le ,crmonial des voyages aux les ,keij10 ,anthropos1 v4 7#aiaj7 p4 #ceb4 #ejc ,m4 ,j4 van ,baarda1 8,fabelen1 ,verhalen en ,overleveringen der ,galelareezan10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 xlv4 7#ahie7 pp4 #dff1 #dfh4 #ejd ,m4 ,j4 van ,baarda1 op4 cit4 p4 #dfg4 #eje ,r4 ,southey1 ,history of ,brazil1 ii4 7,london1 #ahag7 p4 #cg4 #ejf ,h4 ,oldenberg1 ,die ,religion des ,veda1 p4 #eje2 ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda1 p4 #bdj2 ,w4 ,caland1 ,altindisches ,zauberritual1 p4 #cg4 #ejg ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #be 7separate reprint from the ,report of the ,british ,association for #ahij74 #ejh ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #fbd sq4 #eji ,j4 ,habbema1 8,bijgeloof in de ,praenger-,regentschappen10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 li4 7#aijj7 p4 #aac4 #eaj ,d4 ,louwerier1 8,bijgeloovige gebruiken1 die door de ,javanen worden in acht genomen bij het bouwen hunner huizen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlviii4 7#aijd7 pp4 #chj sq4 #eaa ,j4 ,mooney1 8,sacred ,formulas of the ,cherokees10 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 p4 #chi4 #eab ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #eeb4 #eac ,spencer and ,gillen1 op4 cit4 p4 #eej4 #ead ,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 #eae ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven1 p4 #adf4 #eaf ,j4 ,knebel1 8,amulettes javanaises10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xl4 7#ahih7 p4 #ejf4 #eag ,north ,indian ,notes and ,queries1 ii4 #bae1 ,no4 #gfj2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #bfa4 #eah ,p4 ,j4 de ,arriaga1 ,extirpacion de la idolatria del ,piru 7,lima1 #afba71 p4 #bb4 #eai ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,rutenen10 ,globus1 lxi4 7#ahib7 p4 #bhb4 #ebj ,b4 de ,sahagun1 ,histoire gnrale des choses de la ,nouvelle-,espagne 7,paris1 #ahhj71 bk4 iv4 ch4 #ca1 pp4 #bgd sq42 ,e4 ,seler1 ,altmexikanische ,studien1 ii4 7,berlin1 #ahii7 pp4 #ea sq4 7,verffentlichungen aus dem kniglichen ,museum fr ,vlkerkunde1 vi474 #eba ,j4 ,brand1 ,popular ,antiquities of ,great ,britain1 iii4 #bgh sq4 7,bohn's ed474 #ebb ,w4 ,henderson1 ,folklore of the ,northern ,counties of ,england1 pp4 #bci sqq42 ,j4 ,w4 ,wolf1 ,niederlndische ,sagen 7,leipsic1 #ahdc71 pp4 #cfc-cfe4 #ebc ,l4 ,strackerjan1 ,aberglaube und ,sagen aus dem ,herzogthum ,oldenburg1 i4 #ajj sq4 #ada2 ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #ajf #geh1 p4 #bje #adba2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 pp4 #abf sq4 #ahd2 ,a4 ,gitte1 ,de hand en de vingeren in het volksgeloof1 pp4 #ca sqq4 ,compare ,tettau und ,temme1 ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens1 p4 #bff4 #ebd ,aelian1 ,nat4 ,anim4 i4 #ch4 #ebe ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven1 p4 #adj4 ,the custom of placing coins on the eyes of a corpse to prevent them from opening is not uncommon4 ,its observance in ,england is attested by the experienced ,mrs4 ,gamp3--8,when ,gamp was summonsed to his long home1 and ,i see him a-lying in ,guy's ,hospital with a penny piece on each eye1 and his wooden leg under his left arm1 ,i thought ,i should have fainted away4 ,but ,i bore up0 7,c4 ,dickens1 ,martin ,chuzzlewit1 ch4 xix474 #ebf ,g4 ,b4 ,grinnell1 ,blackfoot ,lodge ,tales1 p4 #bch4 #ebg ,c4 ,lumholtz1 ,unknown ,mexico1 i4 #bhd4 #ebh ,father ,lambert1 in ,missions ,catholiques1 xi4 7#ahgi7 p4 #dc2 id41 ,murs et superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #cj sq4 #ebi ,hesiod1 ,works and ,days1 #gej sqq4 ,but the lines are not free from ambiguity4 ,see ,f4 ,a4 ,paley's note on the passage4 #ecj ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord 7,algiers1 #aijh71 pp4 #cjb sq4 #eca ,j4 ,campbell1 ,travels in ,south ,africa1 ,second ,journey 7,london1 #ahbb71 ii4 #bjf2 ,barnabas ,shaw1 ,memorials of ,south ,africa 7,london1 #ahdj71 p4 #ff4 #ecb ,e4 ,casalis1 ,the ,basutos1 pp4 #bga sq4 #ecc ,e4 ,casalis1 op4 cit4 p4 #bgb4 #ecd ,rev4 ,james ,macdonald1 8,manners1 ,customs1 ,religions1 and ,superstitions of ,south ,african ,tribes10 ,journal of the ,anthropological ,institute1 xx4 7#ahia7 p4 #acb4 #ece ,a4 ,leared1 ,morocco and the ,moors 7,london1 #ahgf71 p4 #bgb4 #ecf ,ph4 ,paulitschke1 ,ethnographie ,nordost-,afrikas3 die geistige ,cultur der ,dankil1 ,galla und ,soml 7,berlin1 #ahif71 p4 #bg4 #ecg ,m4 ,merker1 ,rechtsverhltnisse und ,sitten der ,wadschagga 7,gotha1 #aijb71 p4 #ba 7,petermanns ,mitteilungen1 ,ergnzungsheft1 ,no4 #ach74 #ech ,f4 ,boas1 8,the ,eskimo of ,baffin ,land and ,hudson ,bay10 ,bulletin of the ,american ,museum of ,natural ,history1 xv4 pt4 i4 7#aija7 p4 #afj4 #eci ,h4 ,oldenberg1 ,die ,religion des ,veda1 p4 #eje4 #edj ,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 #dhd4 #eda ,h4 ,geurtjens1 8,le ,crmonial des voyages aux ,iles ,keij10 ,anthropos1 v4 7#aiaj7 p4 #ceb4 #edb ,h4 ,a4 ,junod1 ,les ,ba-ronga 7,neuchtel1 #ahih71 pp4 #dgb sq4 #edc ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord 7,algiers1 #aijh71 pp4 #bdd sq4 #edd ,journal of ,american ,folk-lore1 xvii4 7#aijd7 p4 #bic1 referring to ,hesketh ,pritchard1 ,through the ,heart of ,patagonia 7,london1 #aijb74 #ede ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #be 7separate reprint from ,report of the ,british ,association for #ahij74 #edf ,b4 ,a4 ,hely1 8,notes on ,totemism1 etc41 among the ,western ,tribes10 ,british ,new ,guinea3 ,annual ,report for #ahid-ie1 p4 #ef4 #edg ,h4 ,a4 ,junod1 ,les ,ba-ronga 7,neuchtel1 #ahih71 p4 #dgb4 #edh ,a4 ,jaussen1 ,coutumes arabes au pays de ,moab 7,paris1 #aijh71 p4 #bi4 #edi ,e4 ,poeppig1 ,reise in ,chile1 ,peru und auf dem ,amazonenstrome1 ii4 #cbc4 #eej ,a4 ,thevet1 ,cosmographie universelle 7,paris1 #aege71 ii4 #idf 7#ihj74 #eea ,a4 ,jaussen1 8,coutumes arabes10 ,revue ,biblique1 ,april #aijc1 p4 #bde2 id41 ,coutumes arabes au pays de ,moab1 p4 #cf4 #eeb ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven1 p4 #adg4 #eec ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #ede sq4 #eed ,ibid4 pp4 #did sq4 #eee ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #cdd4 #eef ,aelian1 ,nat4 ,anim4 i4 #db1 #dc1 and #dh4 #eeg ,c4 ,lumholtz1 ,unknown ,mexico1 ii4 #bcd4 #eeh ,c4 ,lumholtz1 op4 cit4 i4 #bij4 #eei ,j4 ,mooney1 8,myths of the ,cherokee10 ,nineteenth ,annual ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijj71 part i4 pp4 #bfb1 #bhd1 #bhe1 #cjf1 #cjh4 #efj ,id41 ib4 p4 #bfb4 #efa ,id41 ib4 p4 #bhe4 #efb ,id41 ib4 p4 #bff4 #efc ,id41 ib4 p4 #cji4 #efd ,id41 ib4 p4 #cji4 #efe ,j4 ,crevaux1 ,voyages dans l',amrique du ,sud 7,paris1 #ahhc71 pp4 #aei sq4 #eff ,j4 ,mooney1 op4 cit4 p4 #cjh4 #efg ,scholiast on ,plato1 ,theaetetus1 p4 #afj ,a4 #efh ,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 #dhc4 #efi ,m4 ,j4 van ,baarda1 op4 cit4 p4 #ecd4 #egj ,e4 ,chavannes1 ,documents sur les ,tou-,kiue 7,turcs7 ,occidentaux 7,st4 ,petersburg1 #aijc71 p4 #acd4 #ega ,aelian1 ,nat4 anim4 i4 #ch4 #egb ,a4 ,jaussen1 ,coutumes arabes au pays de ,moab1 p4 #ce4 #egc ,j4 ,dos ,santos1 ,eastern ,ethiopia1 book i4 ch4 #bj 7,g4 ,mc,call ,theal1 ,records of ,south-,eastern ,africa1 vii4 #bbd74 #egd ,one of these shells is exhibited in the ,anthropological ,museum at ,berlin1 with a label explaining its use4 ,i do not know to what species it belongs4 ,it appeared to me to be of a sort which may often be seen on mantelpieces in ,england4 #ege ,m4 ,j4 van ,baarda1 op4 cit4 p4 #dfh4 #egf ,the king was ,iphiclus2 the wise man was ,melampus4 ,see ,apollodorus1 i4 #i4 #ab2 ,eustathius on ,homer1 ,od4 xi4 #bib2 ,schol4 on ,theocritus1 iii4 #dc4 ,the way in which the king's impotence was caused by the knife is clearly indicated by the scholiast1 on ,theocritus3 scil4 4 ,in this scholium we must correct 4 4 4 into 4 4 4 4 ,eustathius 7l4c47 quotes the scholium in this latter form4 ,the animals were rams1 according to ,apollodorus4 #egg ,a4 ,c4 ,kruijt1 8,het ijzer in ,midden-,celebes10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 liii4 7#aija7 pp4 #aeg sq41 #aei4 #egh ,a4 ,w4 ,nieuwenhuis1 ,quer durch ,borneo1 ii4 7,leyden1 #aijg7 p4 #agc4 #egi ,grihya-,stras1 translated by ,h4 ,oldenberg1 part ii4 p4 #adf4 #ehj ,grihya-,stras1 translated by ,h4 ,oldenberg1 part i4 pp4 #afh1 #bhb sq41 part ii4 p4 #ahh 7,sacred ,books of the ,east1 vols4 xxix4 and xxx474 ,compare ,sonnerat1 ,voyage aux ,indes ,orientales 7,paris1 #aghb71 ii4 #ha2 ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 p4 #a4 ,so among the ,kookies of ,northern ,cachar in ,india the young couple at marriage place each a foot on a large stone in the middle of the village4 ,see ,lieut4 ,r4 ,stewart1 8,notes on ,northern ,cachar10 ,journal of the ,asiatic ,society of ,bengal1 xxiv4 7#ahee7 pp4 #fbj sq4 ,in the old ruined church of ,balquhidder in ,perthshire there is an ancient gravestone on which people used to stand barefoot at marriages and baptisms4 ,see ,the ,folk-lore ,journal1 vi4 7#ahhh7 p4 #bga4 #eha ,father ,abinal1 8,astrologie ,malgache10 ,missions ,catholiques1 xi4 7#ahgi7 p4 #dhb4 #ehb ,the ,first ,nine ,books of the ,danish ,history of ,saxo ,grammaticus1 translated by ,o4 ,elton 7,london1 #ahid71 p4 #af4 ,the original runs thus3 ,lecturi regem veteres affixis humo saxis insistere suffragiaque promere consueverant1 subjectorum lapidum firmitate facti constantiam ominaturi 7,historia ,danica1 lib4 i4 p4 #bb1 ed4 ,p4 ,e4 ,mller74 #ehc ,aristotle1 ,constitution of ,athens1 #g and #ee2 ,plutarch1 ,solon1 #be2 ,pollux1 viii4 #hf4 #ehd ,martin1 8,description of the ,western ,islands of ,scotland10 in ,pinkerton's ,voyages and ,travels1 iii4 #feg4 #ehe ,martin1 op4 cit4 p4 #fdf4 #ehf ,martin1 op4 cit4 pp4 #fbg sq4 #ehg ,w4 ,munzinger1 ,sitten und ,recht der ,bogos 7,winterthur1 #ahei71 pp4 #cc sq4 ,for an ,indian example of swearing on a stone see ,j4 ,eliot1 8,observations on the ,inhabitants of the ,garrow ,hills10 ,asiatick ,researches1 iii4 #cj sq4 7#hvo ed474 ,on the custom see further my article1 8,folk-lore in the ,old ,testament10 in ,anthropological ,essays presented to ,e4 ,b4 ,tylor 7,oxford1 #aijg71 pp4 #aca sqq4 #ehh ,pausanias1 iii4 #bb4 #a2 compare id4 ii4 #ca4 #d4 #ehi ,ptolemaeus1 ,nova ,historia1 in ,photius1 ,bibliotheca1 p4 #aec1 ed4 ,i4 ,bekker2 id4 in ,mythographi ,graeci1 ed4 ,a4 ,westermann1 p4 #aih4 #eij ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #bec sq4 #eia ,spencer and ,gillen1 op4 cit4 p4 #dgb4 #eib ,p4 ,j4 de ,arriaga1 ,extirpacion de la idolatria del ,piru 7,lima1 #afba71 pp4 #ae1 #af1 #be #eic ,father ,lambert1 in ,missions ,catholiques1 xii4 7#ahhj7 pp4 #bgc1 #bhg1 xxv4 7#ahic7 pp4 #ajd-ajf1 #aaf-aah2 id41 ,murs et ,superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #bag1 #bah1 #bbb1 #bib-cjd4 ,compare ,glaumont1 8,usages1 murs et coutumes des ,no-,caldoniens10 ,revue d',ethnographie1 vii4 7#ahhi7 pp4 #aad sq4 7whose account of the stones is borrowed from ,father ,lambert74 #eid ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 pp4 #aha-ahe4 #eie ,w4 ,ridgeway1 ,the ,early ,age of ,greece 7,cambridge1 #aija71 i4 #ccj sq42 id41 8,the ,origin of ,jewellery10 ,report of the ,british ,association for #aijc 7meeting at ,southport71 pp4 #hae sq4 #eif ,orphica3 ,lithica1 #bcj sqq41 ed4 ,g4 ,hermann4 ,pliny mentions 7,nat4 ,hist4 xxxvii4 #aib7 a white tree-stone 78dendritis alba07 which1 if buried under a tree that was being felled1 would prevent the woodman's axe from being blunted4 #eig ,orphica3 ,lithica1 #ahi sqq42 compare ,pliny1 ,nat4 ,hist4 xxxvii4 #afb4 #eih ,w4 ,ridgeway1 ,the ,early ,age of ,greece1 i4 #ccj4 #eii ,j4 ,g4 von ,hahn1 ,albanesische ,studien1 i4 #aeh4 #fjj ,k4 ,freiherr von ,leoprechting1 ,aus dem ,lechrain 7,munich1 #ahee71 p4 #ib4 #fja ,orphica3 ,lithica1 #cce sqq4 ,this was perhaps the 8dragon-stone0 which was supposed to confer extraordinary sharpness of vision on its owner4 ,see ,ptolemaeus ,hephaestionis1 ,nov4 ,hist4 v4 p4 #aej1 in ,photius1 ,bibliotheca1 ed4 ,i4 ,bekker1 p4 #aib of ,a4 ,westermann's ,mythographi ,graeci4 #fjb ,pliny1 ,nat4 ,hist4 xxxvii4 #abd4 #fjc ,orphica3 ,lithica1 #cbj sq4 #fjd ,j4 ,g4 von ,hahn1 ,albanesische ,studien1 i4 #aeh4 ,on the magic of precious stones see also ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord1 pp4 #hb sqq4 #fje ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #cfa sqq41 #cfi sqq4 #fjf ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord1 pp4 #aca sq4 #fjg ,the ,grihya-,stras1 translated by ,h4 ,oldenberg1 part i4 pp4 #dc1 #bhe sq41 part ii4 pp4 #dg sq41 #aic sqq4 7,sacred ,books of the ,east1 vols4 xxix4 and xxx474 ,in the last passage the address to the star is fuller and more explicit4 ,a part of it runs thus3--8,he who knows thee 7the polar star7 as the firm1 immovable ,brahman with its children and with its grandchildren1 with such a man children and grandchildren will firmly dwell1 servants and pupils1 garments and woollen blankets1 bronze and gold1 wives and kings1 food1 safety1 long life1 glory1 renown1 splendour1 strength1 holy lustre1 and the enjoyment of food4 ,may all these things firmly and immovably dwell with me60 #fjh ,p4 ,sbillot1 ,lgendes1 croyances et superstitions de la mer 7,paris1 #ahhf71 i4 #acf4 #fji ,p4 ,sbillot1 op4 cit4 i4 #ace4 #faj ,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 #dii4 #faa ,pliny1 ,nat4 ,hist4 ix4 #db4 #fab ,ibid4 ii4 #bbj4 #fac ,philostratus1 ,vit4 ,apollon4 v4 #b4 #fad ,p4 ,sbillot1 ,lgendes1 croyances et superstitions de la mer1 i4 #acb4 #fae ,p4 ,sbillot1 op4 cit4 i4 #abi-acb2 ,m4 ,e4 ,james in ,folklore1 ix4 7#ahih7 p4 #ahi4 #faf ,dickens1 ,david ,copperfield1 chap4 xxx4 #fag ,w4 ,henderson1 ,folklore of the ,northern ,counties of ,england 7,london1 #ahgi71 p4 #eh4 #fah ,henry ,v4 ,act ii4 ,scene #c4 #fai ,rev4 ,c4 ,harrison1 8,religion and ,family among the ,haidas10 ,journal of the ,anthropological ,institute1 xxi4 7#ahib7 pp4 #ag sq4 #fbj ,c4 ,martin1 8ber die ,eingeborenen von ,chiloe10 ,zeitschrift fr ,ethnologie1 ix4 7#ahgg7 p4 #agi4 #fba ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 p4 #dfe4 #fbb ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 i4 #fj-fc4 ,among the hairpins provided for a woman's burial is almost always one which is adorned with small silver figures of a stag1 a tortoise1 a peach1 and a crane4 ,these being emblems of longevity1 it is supposed that the pin which is decorated with them will absorb some of their life-giving power and communicate it to the woman in whose hair it is ultimately to be fastened4 ,see ,de ,groot1 op4 cit4 i4 #ee-eg4 #fbc ,j4 ,j4 ,m4 de ,groot1 op4 cit4 iii4 #igg4 #fbd ,j4 ,j4 ,m4 de ,groot1 op4 cit4 iii4 #ajdc sq4 #fbe ,mission ,pavie1 ,indo-,chine1 #ahgi-ahie1 ,gographie et voyages1 i4 7,paris1 #aija7 pp4 #ce-cg4 ,the kind of optical illusion which this mock execution was intended to expiate is probably caused by a mist or exhalation rising from damp ground4 #fbf ,n4 ,adriani en ,a4 ,c4 ,kruijt1 8,van ,posso naar ,parigi1 ,sigi en ,lindoe10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 p4 #ebd4 #fbg ,j4 ,mooney1 8,sacred ,formulas of the ,cherokees10 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 p4 #ceb2 id4 in ,nineteenth ,annual ,report1 etc41 part i4 7,washington1 #aijj7 p4 #bie4 #fbh ,relations des ,jsuites1 #afdb1 pp4 #hf sq4 7,canadian reprint74 #fbi ,w4 ,ellis1 ,history of ,madagascar1 i4 #ded sqq42 ,father ,abinal1 8,astrologie ,malgache10 ,missions ,catholiques1 xi4 7#ahgi7 pp4 #dcb-dcd1 #dha-dhc4 ,compare ,j4 ,b4 ,piolet1 ,madagascar et les ,hovas 7,paris1 #ahie71 pp4 #gb sq4 #fcj ,the principles of contagious magic are lucidly stated and copiously illustrated by ,mr4 ,e4 ,s4 ,hartland in the second volume of his ,legend of ,perseus 7,london1 #ahie74 #fca ,meantime ,i may refer the reader to ,the ,golden ,bough1 ,second ,edition1 i4 #cfg sqq4 #fcb ,r4 ,parkinson1 ,dreissig ,jhre in der ,sdsee 7,stuttgart1 #aijg71 pp4 #aah sq4 #fcc ,as to the diffusion of this custom in ,australia see above1 p4 #ig4 #fcd ,see pp4 #ig sqq4 #fce ,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 #abh4 ,for the practice of some ,victorian tribes see above1 p4 #ih4 #fcf ,a4 ,w4 ,howitt1 in ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 pp4 #def sq42 id41 ,native ,tribes of ,south-,east ,australia1 p4 #efa4 #fcg ,a4 ,w4 ,howitt1 in ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 p4 #ee1 xx4 7#ahia7 p4 #ha2 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #efa sq4 #fch ,a4 ,w4 ,howitt1 in ,journal of the ,anthropological ,institute1 xx4 7#ahia7 pp4 #hj sq42 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #fee sq4 #fci ,father ,porte1 8,les ,reminiscences d'un missionnaire du ,basutoland10 ,missions ,catholiques1 xxviii4 7#ahif7 p4 #cab4 #fdj ,charlotte ,latham1 8,west ,sussex ,superstitions lingering in #ahfh10 ,folklore ,record1 i4 7#ahgh7 p4 #dd4 #fda ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #ccj1 #ebf2 ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #cjg2 ,e4 ,krause1 in ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #gi2 ,j4 ,vonbun1 ,volkssagen aus ,vorarlberg1 p4 #fg2 ,j4 ,w4 ,wolf1 ,beitrge zur deutschen ,mythologie1 i4 p4 #bjh1 #cg1 #ci2 ,g4 ,lammert1 ,volksmedizin und medizinischer ,aberglaube in ,bayern1 p4 #abh2 ,h4 ,prahn1 8,glaube und ,brauch in der ,mark ,brandenburg10 ,zeitschrift des ,vereins fr ,volkskunde1 i4 7#ahia7 p4 #aic2 ,h4 ,raff1 8,aberglaube in ,bayern10 ibid4 viii4 7#ahih7 p4 #djj2 ,r4 ,andree1 ,braunschweiger ,volkskunde 7,brunswick1 #ahif71 p4 #bac4 ,compare ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #afi1 #aaig4 #fdb ,f4 ,s4 ,krauss1 ,sitte und ,brauch der ,sdslaven1 p4 #edf4 #fdc ,s4 ,weissenberg1 8,kinderfreud und -leid bei den sdrussischen ,juden10 ,globus1 lxxxiii4 7#aijc7 p4 #cag4 #fdd ,w4 ,wyatt ,gill1 ,jottings from the ,pacific1 pp4 #bbb sq4 ,on the use of roof-thatch in superstitious ceremonies see ,w4 ,caland1 ,altindisches ,zauberritual1 pp4 #hb n4 #ahb sq4 ,in the present case the virtue of the thatch clearly depends on its harbouring rats4 ,some ,dravidian tribes forbid a menstruous woman to touch the house-thatch 7,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india1 ,westminster1 #ahif1 i4 #bfi74 #fde ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua1 p4 #agf4 #fdf ,riedel1 op4 cit4 p4 #ge4 #fdg ,c4 ,m4 ,pleyte1 8,ethnographische ,beschrijving der ,kei-,eilanden10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 p4 #hbb4 #fdh ,f4 ,blumentritt1 8,sitten und ,bruche der ,ilocanen10 ,globus1 xlviii4 ,no4 #ab1 p4 #bjj4 #fdi ,b4 de ,sahagun1 ,histoire gnrale des choses de la ,nouvelle ,espagne1 pp4 #caf sq4 #fej ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben1 p4 #eaj1 #dae4 #fea ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #aaa1 #hbb4 #feb ,a4 ,a4 ,perera1 8,glimpses of ,cinghalese ,social ,life10 ,indian ,antiquary1 xxxii4 7#aijc7 p4 #dce4 #fec ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 pp4 #ee at top1 p4 #aaa1 #hbe4 ,mr4 ,a4 ,p4 ,goudy kindly translated the ,czech words for me4 #fed ,e4 ,krause1 8,aberglubische ,kuren und sonstiger ,aberglaube in ,berlin10 ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #hd4 #fee ,j4 ,dawson1 ,australian ,aborigines1 p4 #ci4 #fef ,j4 ,mooney1 8,myths of the ,cherokee10 ,nineteenth ,annual ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijj71 part i4 p4 #bff4 #feg ,g4 ,f4 ,abbott1 ,macedonian ,folklore 7,cambridge1 #aijc71 p4 #bj4 #feh ,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 #cjh4 #fei ,j4 ,v4 ,grohmann1 op4 cit4 p4 #aaa1 #hbc2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #ccj1 #ebg4 #ffj ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #eic4 #ffa ,rasmussen1 ,additamenta ad historiam ,arabum ante ,islamismum1 p4 #fd4 #ffb ,l',abb ,b4 ,chmali1 8,naissance et premier ge au ,liban10 ,anthropos1 v4 7#aiaj7 p4 #gde4 #ffc ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 p4 #fh4 #ffd ,r4 ,taylor1 ,te ,ika ,a ,maui1 or ,new ,zealand and its ,inhabitants 7,london1 #ahgj71 p4 #ahd4 #ffe ,elsdon ,best1 quoted by ,w4 ,h4 ,goldie1 8,maori ,medical ,lore10 ,transactions and ,proceedings of the ,new ,zealand ,institute1 xxxvii4 7#aijd7 pp4 #id sq4 #fff ,george ,bennett1 ,wanderings in ,new ,south ,wales1 ,batavia1 ,pedir ,coast1 ,singapore and ,china 7,london1 #ahcd71 i4 #abh1 note994 ,as to fenua or whenua in the sense of 8placenta0 and 8land10 see ,e4 ,tregear1 ,maori-,polynesian ,comparative ,dictionary 7,wellington1 ,n4,z41 #ahia71 pp4 #fbj sq4 #ffg ,e4 ,j4 ,eyre1 ,journals of ,expeditions of ,discovery into ,central ,australia1 ii4 #cbc4 #ffh ,g4 ,f4 ,moore1 ,descriptive ,vocabulary of the ,language in ,common ,use amongst the ,aborigines of ,western ,australia1 p4 #i 7published along with the author's ,diary of ,ten ,years' ,eventful ,life of an ,early ,settler in ,western ,australia1 ,london1 #ahhd1 but paged separately74 #ffi ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #dfg4 #fgj ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #fjg4 #fga ,spencer and ,gillen1 op4 cit4 p4 #fjh4 ,the writers add that the child has no special connexion with the tree in after years4 ,we may suspect that such a connexion did exist in former times4 #fgb ,w4 ,e4 ,roth1 ,north ,queensland ,ethnography1 ,bulletin ,no4 #e 7,brisbane1 #aijc71 p4 #ah4 ,as to the mode of determining where the soul of the child has dwelt since its last incarnation1 see above1 pp4 #ii sq4 #fgc ,k4 ,vetter1 in ,nachrichten ber ,kaiser ,wilhelms-,land und den ,bismarck-,archipel1 #ahig1 pp4 #ib2 ,m4 ,krieger1 ,neu-,guinea1 p4 #afe4 #fgd ,the ,rev4 ,lorimer ,fison1 in a letter to me dated ,may #bi1 #aija4 #fge ,dr4 ,hahl1 8,mittheilungen ber ,sitten und rechtliche ,verhltnisse auf ,ponape10 ,ethnologisches ,notizblatt1 ii4 7,berlin1 #aija7 p4 #aj4 #fgf ,r4 ,parkinson1 8,beitrge zur ,ethnologie der ,gilbertinsulaner10 ,internationales ,archiv fr ,ethnographie1 ii4 7#ahhi7 p4 #ce4 ,in these islands the children of well-to-do parents are always adopted by other people as soon as they are weaned4 ,see ib4 p4 #cc4 #fgg ,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 #dfa4 #fgh ,c4 ,m4 ,pleyte1 8,ethnographische ,beschrijving der ,kei-,eilanden10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 pp4 #haf sq4 ,compare ,j4 ,g4 ,f4 ,riedel1 ,de sluik-en kroesharige rassen tusschen ,selebes en ,papua1 p4 #bcf4 #fgi ,j4 ,g4 ,f4 ,riedel1 op4 cit4 p4 #ced4 #fhj ,riedel1 op4 cit4 p4 #cjc4 #fha ,riedel1 op4 cit4 p4 #bjh4 #fhb ,riedel1 op4 cit4 pp4 #bc1 #ace1 #bcf1 #cbh1 #cia1 #dag1 #ddi1 #dfh4 #fhc ,riedel1 op4 cit4 p4 #ace4 #fhd ,riedel1 op4 cit4 p4 #cia4 #fhe ,van ,schmidt1 8,aanteekeningen nopens de zeden1 gewoonten en gebruiken1 etc41 der bevolking van de eilanden ,saparoea1 ,haroekoe1 ,noessa ,laut10 etc41 ,tijdschrift voor ,nerlands ,indi1 ,batavia1 #ahdc1 dl4 ii4 pp4 #ebc-ebf4 ,the customs and beliefs on this subject in the adjoining island of ,amboyna seem to be identical4 ,see ,j4 ,g4 ,f4 ,riedel1 op4 cit4 pp4 #gc sq4 ,according to ,riedel1 if the pot with the afterbirth does not sink in the water1 it is a sign that the wife has been unfaithful4 #fhf ,riedel1 op4 cit4 p4 #cbf4 #fhg ,n4 ,adriani and ,a4 ,c4 ,kruijt1 8,van ,posso naar ,parigi1 ,sigi en ,lindoe10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 pp4 #dcd sq4 ,in ,parigi after a birth the kindspek 787 is wrapt in a leaf and hung in a tree at some distance from the house4 ,for the people think that if it were burned1 the child would die 7ibid4 p4 #dcd74 #fhh ,n4 ,adriani and ,a4 ,c4 ,kruijt1 8,van ,posso naar ,mori10 ,mededeelingen van wege het ,nederl4 ,zendelinggenootschap1 xliv4 7#aijj7 pp4 #afa sq4 #fhi ,a4 ,c4 ,kruijt1 8,eenige ethnografische aanteekeningen omtrent de ,toboengkoe en de ,tomori10 ibid4 p4 #bah4 #fij ,id41 ib4 p4 #bcf4 #fia ,b4 ,f4 ,matthes1 ,bijdragen tot de ,ethnologie van ,zuid-,celebes 7,the ,hague1 #ahge71 pp4 #eg-fj4 #fib ,g4 ,heijmering1 8,zeden en gewoonten op het eiland ,timor10 ,tijdschrift voor ,nerland's ,indi1 #ahde1 pp4 #bgi sq4 #fic ,j4 ,h4 ,letteboer1 8,eenige aanteekeningen omtrent de gebruiken bij zwangerschap en geboorte onder de ,savuneezen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlvi4 7#aijb7 p4 #dg4 #fid ,g4 ,heijmering1 8,zeden en gewoonten op het eiland ,rottie10 ,tijdschrift voor ,nerlands ,indi1 #ahdc1 dl4 ii4 pp4 #fcg sq4 #fie ,j4 ,g4 ,f4 ,riedel1 ,the ,island of ,flores1 p4 #g 7reprinted from the ,revue ,coloniale ,internationale74 #fif ,julius ,jacobs1 ,eenigen tijd onder de ,balirs 7,batavia1 #ahhc71 p4 #i4 #fig ,c4 ,f4 ,winter1 8,instellingen1 gewoonten en gebruiken der ,javanen te ,soerakarta10 ,tijdschrift voor ,nerlands ,indi1 #ahdc1 dl4 i4 pp4 #fie sq42 ,p4 ,j4 ,veth1 ,java1 i4 7,haarlem1 #ahge7 pp4 #fci sq42 ,c4 ,poensen1 8,iets over de kleeding der ,javanen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xx4 7#ahgf7 p4 #bha4 #fih ,d4 ,louwerier1 8,bijgeloovige gebruiken1 die door de ,javanen worden in acht genomen bij de verzorging en opvoeding bunner kinderen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlix4 7#aije7 pp4 #bed sq4 #fii ,p4 ,j4 ,veth1 ,java1 i4 #bca4 #gjj ,h4 ,ris1 8,de onderafdeeling klein ,mandailing ,oeloe en ,pahantan en hare ,bevolking met uitzondering van de ,oeloes10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 xlvi4 7#ahif7 p4 #ejd4 #gja ,a4 ,l4 ,heyting1 8,beschrijving der onderafdeeling ,groot ,mandeling en ,batang-,natal10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 xiv4 7#ahig71 p4 #bib4 #gjb ,j4 ,c4 van ,eerde1 8,een huwelijk bij de ,minangkabausche ,maliers10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xliv4 7#aija7 p4 #dic4 #gjc ,a4 ,l4 van ,hasselt1 ,volksbeschrijving van ,midden-,sumatra 7,leyden1 #ahhb71 p4 #bfg4 #gjd ,m4 ,joustra1 8,het leven1 de zeden en gewoonten der ,bataks10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlvi4 7#aijb7 pp4 #djg sq4 ,the transferable soul is in ,batta tendi1 in ,malay sumangat4 ,mr4 ,joustra thinks that the placenta is1 in the opinion of the ,battas1 the original seat of this soul4 #gje ,j4 ,h4 ,neumann1 8,de tndi in verband met ,si ,dajang10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlviii4 7#aijd7 p4 #ajb4 #gjf ,a4 ,h4 ,f4 ,j4 ,nusselein1 8,beschrijving van het landschap ,pasir10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 lviii4 7#aije7 pp4 #ecg sq4 #gjg ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iv4 #cgj4 #gjh ,p4 ,r4 ,t4 ,gurdon1 ,the ,khasis 7,london1 #aijg71 pp4 #abd sq4 #gji ,n4 ,annandale1 8,customs of the ,malayo-,siamese10 ,fasciculi ,malayenses1 ,anthropology1 part ii4 7a7 7,may #aijd7 p4 #e4 #gaj ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 iv4 7,leyden1 #aija7 pp4 #cif sq4 #gaa ,h4 von ,siebold1 ,ethnologische ,studien ber die ,aino 7,berlin1 #ahha71 p4 #cb4 #gab ,ph4 ,paulitschke1 ,ethnographie ,nordost ,afrikas3 die materielle ,cultur der ,dankil1 ,galla und ,soml 7,berlin1 #ahic71 p4 #aib4 #gac ,j4 ,roscoe1 8,further ,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #cc1 #de1 #df1 #fc1 #gf2 id4 8,kibuka1 the ,war ,god of the ,baganda10 ,man1 vii4 7#aijg7 pp4 #afd sq4 ,in the former of these two accounts ,mr4 ,roscoe speaks of the placenta1 not the navel-string1 as the 8twin0 7mulongo74 #gad ,garcilasso de la ,vega1 ,royal ,commentaries of the ,yncas1 bk4 ii4 ch4 #bd1 vol4 i4 p4 #ahf1 ,markham's translation4 #gae ,b4 de ,sahagun1 ,histoire gnrale des choses de la ,nouvelle ,espagne1 p4 #caj2 compare pp4 #bdj1 #dci1 #ddj 7,jourdanet and ,simeon's translation74 #gaf ,relations des ,jsuites1 #afci1 p4 #dd 7,canadian reprint74 #gag ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 pp4 #cjd sq4 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv474 #gah ,fr4 ,boas in ,eleventh ,report on the ,north-,western ,tribes of ,canada1 p4 #e 7separate reprint from the ,report of the ,british ,association for #ahif74 #gai ,j4 ,mooney1 8,the ,indian ,navel ,cord10 ,journal of ,american ,folk-lore1 xvii4 7#aijd7 p4 #aig4 #gbj ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 iv4 #b1 p4 #cdf4 #gba ,e4 ,krause1 8,aberglubische ,kuren und sonstiger ,aberglaube in ,berlin und nchster ,umgebung10 ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #hd4 #gbb ,f4 ,chapiseau1 ,le ,folk-lore de la ,beauce et du ,perche 7,paris1 #aijb71 ii4 #af4 #gbc ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,rutenen in der ,bukowina und ,galizien10 ,globus1 lxi4 7#ahib7 p4 #bhb4 #gbd ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 pp4 #cgi sq4 #gbe ,j4 ,c4 ,atkinson1 in ,county ,folklore1 ii4 7,london1 #aija7 p4 #fh4 #gbf ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 #cje1 p4 #bjc2 ,h4 ,ploss1 ,das ,kind1 i4 #ab sqq4 #gbg ,j4 ,grimm1 ,deutsche ,mythologie1 ii4 #gbh1 note #a4 ,as to the ,east ,indian belief see above1 pp4 #ahg sq4 #gbh ,m4 ,bartels1 8,islandischer ,brauch und ,volksglaube in ,bezug auf die ,nachkommenschaft10 ,zeitschrift fr ,ethnologie1 xxxii4 7#aijj7 pp4 #gj sq4 #gbi ,aelius ,lampridius1 ,antoninus ,diadumenus1 #d2 ,j4 ,grimm1 loc4 cit42 ,h4 ,ploss1 ,das ,kind1 i4 pp4 #ac1 #ad4 #gcj ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #ace4 #gca ,j4 ,grimm1 ,deutsche ,mythologie1 ii4 #gbh sq41 iii4 #bff sq42 ,m4 ,bartels1 op4 cit4 p4 #gj4 ,grimm speaks as if it were only the caul which became a fylgia4 ,i follow ,dr4 ,bartels4 #gcb ,meantime ,i may refer to ,the ,golden ,bough1 ,second ,edition1 iii4 #cej sqq4 ,for other superstitions concerning the afterbirth and navel-string see ,h4 ,ploss1 ,das ,kind1 i4 #ae sqq41 ii4 #aih sq4 ,the connexion of these parts of the body with the idea of the external soul has already been indicated by ,mr4 ,e4 ,crawley 7,the ,mystic ,rose1 ,london1 #aijb1 p4 #aai74 #gcc ,pliny1 ,nat4 ,hist4 xxviii4 #cf4 #gcd ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 p4 #caj4 #gce ,fr4 ,boas1 8,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,u4,s4 ,national ,museum for #ahie1 p4 #ddj4 #gcf ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #be 7separate reprint from the ,report of the ,british ,association for #ahij74 #gcg ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 p4 #ffg4 #gch ,francis ,bacon1 ,natural ,history1 cent4 x4 #iih4 ,compare ,j4 ,brand ,popular ,antiquities1 iii4 #cje1 quoting ,werenfels4 ,in ,dryden's play ,the ,tempest 7,act v4 ,scene #a7 ,ariel directs ,prospero to anoint the sword which wounded ,hippolito and to wrap it up close from the air4 ,see ,dryden's ,works1 ed4 ,scott1 vol4 iii4 p4 #aia 7first edition74 #gci ,w4 ,w4 ,groome1 8,suffolk ,leechcraft10 ,folklore1 vi4 7#ahie7 p4 #abf4 ,compare ,county ,folklore3 ,suffolk1 edited by ,lady ,e4 ,c4 ,gurdon1 pp4 #be sq4 ,a like belief and practice occur in ,sussex 7,c4 ,latham1 8,west ,sussex ,superstitions10 ,folklore ,record1 i4 #dc sq474 ,see further ,e4 ,s4 ,hartland1 ,the ,legend of ,perseus1 ii4 #afi-agb4 #gdj 8,death from ,lockjaw at ,norwich10 ,the ,peoples ,weekly ,journal for ,norfolk1 ,july #ai1 #aijb1 p4 #h4 #gda ,f4 ,n4 ,webb1 in ,folk-lore1 xvi4 7#aije7 p4 #ccg4 #gdb ,c4 ,partridge1 ,cross ,river ,natives 7,london1 #aije71 p4 #bie4 #gdc ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #cje1 compare #bgg4 #gdd ,h4 ,prhle1 ,harzbilder 7,leipsic1 #ahee71 p4 #hb4 #gde ,j4 ,w4 ,wolf1 ,beitrge zur deutschen ,mythologie1 i4 p4 #bbe1 #bhb4 #gdf ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 iv4 #a1 p4 #bbc4 ,a further recommendation is to stroke the wound or the instrument with a twig of an ash-tree and then keep the twig in a dark place4 #gdg ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #bej4 #gdh ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #cjb2 ,w4 ,kolbe1 ,hessische ,volks- ,sitten und ,gebruche im ,lichte der heidnischen ,vorzeit 7,marburg1 #ahhh71 p4 #hg4 #gdi ,m4 ,j4 ,erdweg1 8,die ,bewohner der ,insel ,tumleo1 ,berlinhafen1 ,deutsch-,neu-,guinea10 ,mittheilungen der ,anthropologischen ,gesellschaft in ,wien1 xxxii4 7#aijb7 p4 #bhg4 #gej ,m4 ,j4 ,erdweg1 loc4 cit4 #gea ,b4 ,hagen1 ,unter den ,papua's 7,wiesbaden1 #ahii71 p4 #bfi4 #geb ,a4 ,w4 ,howitt1 8,on ,australian ,medicine ,men10 ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 pp4 #bh sq42 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #cfc-cfe4 #gec ,b4 ,t4 ,somerville1 8,notes on some ,islands of the ,new ,hebrides10 ,journal of the ,anthropological ,institute1 xxiii4 7#ahid7 p4 #ai4 #ged ,theocritus1 ,id4 ii4 #ec sq4 ,similarly the witch in ,virgil 7,eclog4 viii4 #ib sqq47 buries under her threshold certain personal relics 7exuviae7 which her lover had left behind4 #gee ,tettau und ,temme1 ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens 7,berlin1 #ahcg71 pp4 #bhc sq4 ,for more evidence of the same sort see ,e4 ,s4 ,hartland1 ,legend of ,perseus1 ii4 #hf sqq4 #gef ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben1 pp4 #bde sq42 ,a4 ,kuhn1 ,sagen1 ,gebruche und ,mrchen aus ,westfalen1 ii4 #aib2 id41 ,die ,herabkunft des ,feuers1 pp4 #bjj sq42 ,w4 ,mannhardt1 ,die ,gtterwelt der deutschen und nordischen ,vlker1 i4 #bjc note4 ,compare ,montanus1 ,die deutsche ,volksfeste1 ,volksbruche und deutscher ,volksglaube1 p4 #aag4 #geg ,fison and ,howitt1 ,kamilaroi and ,kurnai1 p4 #bej2 ,a4 ,w4 ,howitt1 8,on ,australian ,medicine ,men10 ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 pp4 #bf sq42 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #cff sq4 ,according to one account a cross should be made in the footprint with a piece of quartz1 and round the footprint thus marked the bones of kangaroos should be stuck in the ground4 ,see ,r4 ,brough ,smyth1 ,aborigines of ,victoria1 i4 #dgf sq4 ,these and many of the following examples were cited by me in ,folklore1 i4 7#ahij7 pp4 #aeg sqq4 ,for more instances of the same sort see ,e4 ,s4 ,hartland1 ,the ,legend of ,perseus1 ii4 7,london1 #ahie7 #gh-hc4 #geh ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 p4 #eda4 #gei ,id41 ,northern ,tribes of ,central ,australia1 pp4 #cdj sq4 #gfj ,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee 7,stuttgart1 #aijg71 p4 #fje4 #gfa ,elsdon ,best1 8,spiritual ,concepts of the ,maori10 ,journal of the ,polynesian ,society1 ix4 7#aijj7 p4 #aif4 #gfb ,basil ,c4 ,thomson1 ,savage ,island 7,london1 #aijb71 p4 #ig4 #gfc ,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 #eab4 #gfd ,l4 ,hearn1 ,glimpses of unfamiliar ,japan 7,london1 #ahid71 ii4 #fjd4 #gfe ,f4 ,mason1 8,on ,dwellings1 ,works of ,art1 ,laws1 etc41 of the ,karens10 ,journal of the ,asiatic ,society of ,bengal1 xxxvii4 7#ahfh7 part ii4 p4 #adi4 #gff ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 ii4 #bhj4 #gfg ,id41 ,tribes and ,castes of the ,north-,western ,provinces and ,oudh1 ii4 #bba4 #gfh ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda1 p4 #bie2 ,w4 ,caland1 ,altindisches ,zauberritual1 pp4 #afb sq4 #gfi ,a4 ,hillebrandt1 ,vedische ,opfer und ,zauber 7,strasburg1 #ahig71 p4 #agc4 #ggj ,josaphat ,hahn1 8,die ,ovaherero10 ,zeitschrift der ,gesellschaft fr ,erdkunde zu ,berlin1 iv4 7#ahfi7 p4 #ejc4 #gga ,h4 ,schinz1 ,deutsch-,sdwest-,afrika1 pp4 #cac sq4 #ggb ,a4 ,b4 ,ellis1 ,the ,ewe-speaking ,peoples of the ,slave ,coast1 p4 #id4 #ggc ,j4 ,teit1 8,the ,shuswap0 7,leyden and ,new ,york1 #aiji7 p4 #fac 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 ii4 part vii474 #ggd ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord1 p4 #ei4 #gge ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,meklenburg1 ii4 #cbi sq41 #aeig1 #aeih1 #afja;a4 #ggf ,j4 ,l4 ,m4 ,nogus1 ,les ,murs d'autrefois en ,saintonge et en ,aunis 7,saintes1 #ahia71 pp4 #afi sq42 ,c4 de ,mensignac1 ,recherches ethnographiques sur la salive et le crachat 7,bordeaux1 #ahib71 p4 #de note4 #ggg ,county ,folklore3 ,suffolk1 edited by ,lady ,e4 ,c4 ,gurdon1 p4 #bja4 #ggh ,josaphat ,hahn1 loc4 cit42 ,k4 ,bartsch1 op4 cit4 ii4 #ccj1 #ccd1 #aeii1 #afaa;abc1 compare p4 #ccb1 #afjg2 ,r4 ,andree1 ,ethnographische ,parallelen und ,vergleiche1 ,neue ,folge 7,leipsic1 #ahhi71 pp4 #h1 #aa4 #ggi ,k4 von den ,steinen1 ,unter den ,naturvlkern ,zentral-,brasiliens1 p4 #eeh4 #ghj ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #bjj1 #adjb4 #gha ,tettau and ,temme1 ,die ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens1 p4 #bfg2 ,a4 ,bezzenberger1 ,litauische ,forschungen 7,gttingen1 #ahhb71 p4 #fi4 #ghb ,k4 ,bartsch1 op4 cit4 ii4 #ccj1 #aeii4 #ghc ,holzmayer1 8,osiliana10 ,verhandlungen der gelehrten ,estnischen ,gesellschaft zu ,dorpat1 vii4 7#ahgb7 p4 #gi4 #ghd ,f4 ,s4 ,krauss1 ,sitte und ,brauch der ,sdslaven1 p4 #afe4 #ghe ,saxo ,grammaticus1 ,historia ,danica1 i4 p4 #dj1 ed4 ,p4 ,e4 ,mller 7pp4 #bh sq41 ,o4 ,elton's ,english translation74 #ghf ,aelian1 ,de natura animalium1 i4 #cf4 #ghg ,fragmenta ,philosophorum ,graecorum1 ed4 ,f4 ,g4 ,a4 ,mullach1 i4 #eaj4 #ghh ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1 p4 #abg1 #ahf4 #ghi ,j4 ,dawson1 ,australian ,aborigines1 p4 #ed4 #gij ,theophilus ,hahn1 ,tsuni-,goam 7,london1 #ahha71 pp4 #hd sq4 #gia ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 p4 #cga 7,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv474 #gib ,peter ,jones1 ,history of the ,ojebway ,indians1 p4 #aed4 #gic ,j4 ,spieth1 ,die ,ewe-,stmme 7,berlin1 #aijf71 p4 #chi4 #gid ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 pp4 #aba sq4 #gie ,j4 ,batchelor1 ,the ,ainu and their ,folklore 7,london1 #aija71 p4 #eaf4 #gif ,h4 ,callaway1 ,the ,religious ,system of the ,amazulu1 part iii4 pp4 #cde sq4 #gig ,a4 ,w4 ,howitt1 8,on ,australian ,medicine ,men10 ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 pp4 #bf sq42 id41 ,native ,tribes of ,south-,east ,australia1 p4 #cff4 #gih ,r4 ,brough ,smyth1 ,aborigines of ,victoria1 i4 #dge4 #gii ,a4 ,c4 ,haddon1 ,head-hunters 7,london1 #aija71 p4 #bjb4 #hjj ,m4 ,j4 ,erdweg1 8,die ,bewohner der ,insel ,tumleo1 ,berlinhafen1 ,deutsch-,neu-,guinea10 ,mitteilungen der anthropologischen ,gesellschaft in ,wien1 xxxii4 7#aijb7 p4 #bhg4 #hja ,k4 ,vetter1 ,komm herber und hilf uns6 oder die ,arbeit der ,neuen ,dettelsauer ,mission1 ,heft iii4 7,barmen1 #ahih7 p4 #aj4 #hjb ,jamblichus1 ,adhortatio ad philosophiam1 #ba2 ,plutarch1 ,quaest4 conviv4 viii4 #g2 ,clement of ,alexandria1 ,strom4 v4 #e1 p4 #ffa1 ed4 ,potter4 ,compare ,diogenes ,laertius1 ,vit4 philos4 viii4 #a4 #ag2 ,suidas1 s4v4 8,pythagoras40 #hjc ,for detailed proof of this ,i may refer to my article1 8,some popular ,superstitions of the ,ancients10 ,folklore1 i4 7#ahij7 pp4 #adg sqq4 #hjd ,e4 ,casalis1 ,the ,basutos1 p4 #bgc4 #hje ,j4 ,richardson1 ,travels in the ,great ,desert of ,sahara 7,london1 #ahdh71 ii4 #fe4 #hjf ,jamblichus1 ,plutarch1 ,clement of ,alexandria1 ,diogenes ,laertius1 ,suidas1 ll4cc4 #hjg 4 ,aymonier1 8,notes sur les coutumes et croyances superstitieuses des ,cambodgiens10 ,cochinchine ,franaise3 excursions et reconnaissances1 ,no4 #af 7,saigon1 #ahhc71 p4 #afc4 ,,chapter ,,iv--,magic and ,religion #hjh ,malay magic in particular is deeply tinctured with a belief in spirits1 to whom the magician appeals by kindly words and small gifts of food1 drink1 and even money4 ,see ,r4 ,j4 ,wilkinson1 ,malay ,beliefs 7,london and ,leyden1 #aijf71 pp4 #fg sqq4 ,here1 therefore1 religion is encroaching on magic1 as it might naturally be expected to do in a race so comparatively advanced as the ,malays4 #hji 8,religio est1 quae superioris cujusdam naturae1 quam divinam vocant1 curam caerimoniamque adfert10 ,cicero1 ,de inventione1 ii4 #afa4 #haj ,james ii4 #ag4 #haa 8,piety is not a religion1 though it is the soul of all religions4 ,a man has not a religion simply by having pious inclinations1 any more than he has a country simply by having philanthropy4 ,a man has not a country until he is a citizen in a state1 until he undertakes to follow and uphold certain laws1 to obey certain magistrates1 and to adopt certain ways of living and acting4 ,religion is neither a theology nor a theosophy2 it is more than all this2 it is a discipline1 a law1 a yoke1 an indissoluble engagement0 7,joubert1 quoted by ,matthew ,arnold1 ,essays in ,criticism1 ,first ,series1 ,london1 #ahih1 p4 #bhh74 #hab ,micah vi4 #h4 #hac ,james i4 #bg4 #had ,the opposition of principle between magic and religion is well brought out by ,sir ,a4 ,c4 ,lyall in his ,asiatic ,studies1 ,first ,series 7,london1 #ahii71 i4 #ii sqq4 ,it is also insisted on by ,mr4 ,f4 ,b4 ,jevons in his ,introduction to the ,history of ,religion 7,london1 #ahif74 ,the distinction is clearly apprehended and sharply maintained by ,professor ,h4 ,oldenberg in his notable book ,die ,religion des ,veda 7,berlin1 #ahid72 see especially pp4 #eh sq41 #caa sqq41 #dgf sqq4 ,lord ,avebury has courteously pointed out to me that the fundamental difference between magic and religion was dwelt on by him many years ago4 ,see his ,origin of ,civilisation 7,london1 #ahgj71 pp4 #aaf1 #afd sq41 and the ,preface to the sixth edition of that work 7,london1 #aijb71 p4 vi4 ,i am glad to find myself in agreement with ,lord ,avebury on this subject1 and only regret that in preparing my second edition ,i was unaware that the view here taken has the support of his high authority4 ,when ,i wrote this book originally ,i failed to realise the extent of the opposition between magic and religion1 because ,i had not formed a clear general conception of the nature of religion1 and was disposed to class magic loosely under it4 #hae ,a4 ,wiedemann1 ,die ,religion der alten gypter 7,mnster i4 ,w41 #ahij71 pp4 #adb-ade1 #adh2 ,g4 ,maspero1 ,histoire ancienne des peuples de l',orient classique3 les origines 7,paris1 #ahie71 pp4 #bab sq4 #haf ,augustine1 ,de civitate ,dei1 x4 #aa1 quoting ,porphyry4 #hag ,j4 ,a4 ,dubois1 ,murs1 institutions et crmonies des peuples de l',inde 7,paris1 #ahbe71 ii4 #fj sqq4 #hah ,monier ,williams1 ,religious ,thought and ,life in ,india 7,london1 #ahhc71 pp4 #bja sq4 #hai ,to prevent misconception ,i would ask the reader to observe that the earlier stage here spoken of1 in which magic is confused with religion1 is not1 in my opinion1 the earliest of all1 having been preceded by a still earlier stage in which magic existed alone4 ,see below1 pp4 #bcc sqq4 ,on my view1 the evolution of thought on this subject has passed through three stages3 first1 a stage in which magic existed without religion2 second1 a stage in which religion1 having arisen1 co-operated1 and was to some extent confused1 with magic2 and third1 a stage in which1 the radical difference of principle between the two having been recognised1 their relation was that of open hostility4 #hbj ,see above1 pp4 #gb1 #gg sq41 #acj1 #afc sq4 #hba ,r4 ,h4 ,codrington1 ,the ,melanesians1 pp4 #aia sq4 ,the word mana is ,polynesian as well as ,melanesian4 ,in the ,maori language it means 8authority10 especially 8supernatural power10 8divine authority10 8having qualities which ordinary persons or things do not possess40 ,see ,e4 ,tregear1 ,maori-,polynesian ,comparative ,dictionary 7,wellington1 ,n4,z41 #ahia71 p4 #bjc4 ,compare ,r4 ,taylor1 ,te ,ika ,a ,maui1 or ,new ,zealand and its ,inhabitants1 p4 #ahd1 8the mana1 virtue of the god40 #hbb ,h4 ,oldenberg1 ,die ,religion des ,veda1 p4 #ei4 #hbc ,h4 ,oldenberg1 op4 cit4 p4 #dgg4 ,for particular examples of the blending of magical with religious ritual in ancient ,india see pp4 #caa sqq41 #cfi sq41 #dgf sqq41 #ebb sq4 of the same work4 #hbd ,s4 ,lvi1 ,la ,doctrine du sacrifice dans les ,brhmaas 7,paris1 #ahih71 p4 #abi4 #hbe ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda1 pp4 xlv4 sq4 7,sacred ,books of the ,east1 vol4 xlii474 #hbf ,w4 ,caland1 ,altindisches ,zauberritual1 p4 ix4 #hbg ,o4 ,schrader1 ,reallexikon der indogermanischen ,altertumskunde 7,strasburg1 #aija71 pp4 #fcg sq4 ,in ancient ,arabia the khin 7etymologically equivalent to the ,hebrew khen1 8priest07 seems to have been rather a soothsayer than a priest4 ,see ,j4 ,wellhausen1 ,reste arabischen ,heidentums 7,berlin1 #ahig71 pp4 #acd1 #adc4 ,the confusion of magic with religion1 of spell with prayer1 may also be detected in the incantations employed by ,toda sorcerers at the present day4 ,see ,w4 ,h4 ,r4 ,rivers1 ,the ,todas1 pp4 #bgb sq43 8,the formulae of magic and of the dairy ritual are of the same nature1 though the differentiation between the sorcerer and the priest who use them is even clearer than that between the sorcerer and the medicine-man4 ,it is probable that the names of the gods with the characteristic formulae of the prayer are later additions to the magical incantation2 that at some time the sorcerer has added the names of the most important of his deities to the spells and charms which at one time were thought to be sufficient for his purpose40 #hbh ,g4 ,maspero1 tudes de mythologie et d'archologie gyptienne 7,paris1 #ahic71 i4 #ajf4 #hbi ,a4 ,erman1 gypten und gyptisches ,leben im ,altertum1 p4 #dga4 #hcj ,a4 ,wiedemann1 ,die ,religion der alten gypter 7,mnster i4 ,w41 #ahij71 p4 #aed4 #hca ,a4 ,wiedemann1 8,ein altgyptischer ,weltschpfungsmythus10 ,am ,urquell1 ,n4,f4 ii4 7#ahih7 pp4 #ie sq4 #hcb ,j4 ,lecur1 ,esquisses du ,bocage ,normand 7,cond-sur-,noireau1 #ahhc-ahhg71 ii1 #gh4 ,in ,beauce and ,perche it was especially conflagrations caused by lightning which the priest was supposed to extinguish by the recitation of certain secret formulas4 ,there was a regular expression for this procedure1 namely1 8barring the fire40 ,see ,f4 ,chapiseau1 ,le ,folk-lore de la ,beauce et du ,perche1 i4 #baf4 #hcc ,amlie ,bosquet1 ,la ,normandie romanesque et merveilleuse 7,paris and ,rouen1 #ahde71 p4 #cjh4 #hcd ,see above1 p4 #bbe4 #hce ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et survivances 7,paris1 #ahif71 i4 #dee sq41 iii4 #bag sq41 #bbb sqq4 ,compare id41 ,reminiscences populaires de la ,provence 7,paris1 #ahhe71 pp4 #bhh sqq42 ,d4 ,monnier1 ,traditions populaires compares 7,paris1 #ahed71 pp4 #ca sqq4 #hcf ,j4 ,f4 ,blad1 ,quatorze superstitions populaires de la ,gascogne 7,agen1 #ahhc71 pp4 #af sq4 #hcg ,for the evidence see my ,totemism and ,exogamy1 vol4 i4 pp4 #ada sqq4 #hch ,the suggestion has been made by ,prof4 ,h4 ,oldenberg 7,die ,religion des ,veda1 p4 #ei71 who seems1 however1 to regard a belief in spirits as part of the raw material of magic4 ,if the view which ,i have put forward tentatively is correct1 faith in magic is probably older than a belief in spirits4 ,the same view as to the priority of magic to religion1 and apparently also as to the absence of spirits from primitive magic1 was held by ,hegel4 ,it was not until long after the discussion in the text had been written that ,i became aware that my conclusions had been to a large extent anticipated by the ,german philosopher4 ,see ,appendix at the end of this volume4 #hci ,after a visit to the ruined ,greek temples of ,paestum1 whose beauty and splendour impressed him all the more by contrast with the savagery of the surrounding peasantry1 ,renan wrote3 8,j'ai trembl pour la civilisation1 en la voyant si limite1 assise sur une faible assiette1 reposant sur si peu d'individus dans le pays mme o elle est regnante40 ,see ,e4 ,renan et ,m4 ,berthelot1 ,correspondance 7,paris1 #ahih71 pp4 #ge sq4 #hdj ,see above1 pp4 #fh sq42 8,the ,witch-burning at ,clonmel10 ,folklore1 vi4 7#ahie7 pp4 #cgc-chd2 ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven1 pp4 #add sqq4 #hda ,a4 ,erman1 gypten und gyptisches ,leben im ,altertum1 p4 #dga4 #hdb ,c4 ,fossey1 ,la ,magie ,assyrienne 7,paris1 #aijb71 pp4 #abc1 #abe4 #hdc ,c4 ,fossey1 op4 cit4 pp4 #acg-aci4 ,for the incident of the magical disappearance and reappearance of the garment1 see ,p4 ,jensen1 ,assyrisch-,babylonische ,mythen und ,epen 7,berlin1 #aijj71 p4 #bc2 ,r4 ,f4 ,harper1 ,assyrian and ,babylonian ,literature 7,new ,york1 #aija71 p4 #bia4 #hdd ,h4 ,oldenberg1 ,die ,religion des ,veda1 pp4 #ff-fh1 #ead-eag4 #hde ,fr4 ,kauffmann1 ,balder1 ,mythus und ,sage 7,strasburg1 #aijb71 pp4 #agg-bjc4 ,compare ,j4 ,grimm1 ,deutsche ,mythologie1 ii4 #ajbd-ajbf4 #hdf ,g4 ,vigfusson and ,f4 ,york ,powell1 ,corpus ,poeticum ,boreale1 i4 #bd sqq4 ,,chapter ,v--,the ,magical ,control of the ,weather #hdg ,see above1 pp4 #bad sq4 #hdh ,w4 ,mannhardt1 ,antike ,wald- und ,feldkulte1 p4 #cdb1 note4 ,the heathen ,swedes appear to have mimicked thunder1 perhaps as a rain-charm1 by means of large bronze hammers1 which they called ,thor's hammers4 ,see ,saxo ,grammaticus1 ,historia ,danica1 lib4 xiii4 p4 #fcj1 ed4 ,p4 ,e4 ,mller2 ,olaus ,magnus1 ,historia1 iii4 #h4 #hdi ,k4 v4 ,bruchhausen1 in ,globus1 lxxvi4 7#ahii7 p4 #bec4 ,there seem to be two villages in ,wallachia that bear the name of ,ploska4 ,the reference may be to one of them4 #hej ,c4 ,f4 ,h4 ,campen1 8,de ,godsdienstbegrippen der ,halmaherasche ,alfoeren10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxvii4 7#ahhb7 p4 #ddg4 #hea ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua1 p4 #aad4 #heb ,g4 ,a4 ,j4 ,hazen1 8,kleine bijdragen tot de ethnografie en folklore van ,java10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlvi4 7#aijc7 p4 #bih4 #hec ,r4 ,parkinson1 ,im ,bismarck ,archipel1 p4 #adc4 ,compare ,joachim ,graf ,pfeil1 ,studien und ,beobachtungen aus der ,sdsee 7,brunswick1 #ahii71 pp4 #aci sq4 #hed ,j4 ,owen ,dorsey1 8,omaha ,sociology10 ,third ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhd71 p4 #cdg4 ,compare ,charlevoix1 ,voyage dans l',amrique septentrionale1 ii4 #ahg4 #hee ,lettres difiantes et curieuses1 ,nouvelle ,edition1 vii4 #bi sq4 #hef ,c4 ,lumholtz1 ,unknown ,mexico 7,london1 #aijc71 i4 #ahj1 #ccj4 #heg ,j4 ,macdonald1 ,religion and ,myth 7,london1 #ahic71 p4 #aj4 #heh ,j4 ,b4 ,labat1 ,relation historique de l'thiopie occidentale1 ii4 #ahj4 #hei ,m4 ,merker1 ,rechtsverhltnisse und ,sitten der ,wadschagga 7,gotha1 #aijb71 p4 #cd 7,petermanns ,mitteilungen1 ,ergnzungsheft4 ,no4 #ach74 #hfj ,fr4 ,stuhlmann1 ,mit ,emin ,pascha ins ,herz von ,afrika 7,berlin1 #ahid71 p4 #ehh4 #hfa ,r4 ,sutherland ,rattray1 ,some ,folk-lore ,stories and ,songs in ,chinyanja 7,london1 #aijg71 pp4 #aah sq4 #hfb ,e4 ,doutt1 ,magie et ,religion dans l',afrique du ,nord1 p4 #ehc4 #hfc ,w4 ,weston1 in ,the ,geographical ,journal1 vii4 7#ahif7 p4 #adc2 id41 in ,journal of the ,anthropological ,institute1 xxvi4 7#ahig7 p4 #cj2 id41 ,mountaineering and ,exploration in the ,japanese ,alps1 p4 #afa4 ,the ceremony is not purely magical1 for it is intended to attract the attention of the powerful spirit who has a small shrine on the top of the mountain4 #hfd ,j4 ,batchelor1 ,the ,ainu and their ,folklore 7,london1 #aija71 p4 #ccc4 ,some of the ancient processions with ships may perhaps have been rain-charms4 ,see ,j4 ,grimm1 ,deutsche ,mythologie1 i4 #bac-bbj2 ,pausanias1 i4 #bi4 #a1 with my note4 #hfe ,tournier1 ,notice sur le ,laos ,franais 7,hanoi1 #aijj71 p4 #hj4 ,in the temple of the ,syrian goddess at ,hierapolis on the ,euphrates there was a chasm into which water was poured twice a year by people who assembled for the purpose from the whole of ,syria and ,arabia4 ,see ,lucian1 ,de dea ,syria1 #ab sq4 ,the ceremony was perhaps a rain-charm4 ,compare ,pausanias1 i4 #ah4 #g1 with my notes4 #hff ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cac sq4 #hfg ,a4 ,w4 ,howitt1 8,on ,australian ,medicine-,men10 ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 p4 #ce2 id41 ,native ,tribes of ,south-,east ,australia1 p4 #cih4 #hfh ,r4 ,salvado1 ,mmoires historiques sur l',australie 7,paris1 #ahed71 p4 #bfb4 #hfi ,w4 ,stanbridge1 8,on the ,aborigines of ,victoria10 ,transactions of the ,ethnological ,society of ,london1 ,n4,s41 i4 7#ahfa7 p4 #cjj4 ,this use of fire to make rain is peculiar4 ,by analogy we should expect it rather to be resorted to as a mode of stopping rain4 ,see below4 #hgj ,p4 ,b4 ,noskow j1 ,maqrizii de valle ,hadhramaut libellus arabice editus et illustratus 7,bonn1 #ahff71 pp4 #be sq4 #hga ,t4 ,c4 ,hodson1 8,the ,native ,tribes of ,manipur10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #cjh4 #hgb ,rascher1 8,die ,sulka10 ,archiv fr ,anthropologie1 xxix4 7#aijd7 p4 #bbe2 ,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee1 pp4 #aif sq4 #hgc ,indian ,antiquary1 xxiv4 7#ahie7 p4 #cei4 #hgd ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 p4 #cih4 #hge ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #cae4 #hgf ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 p4 #cde 7,memoirs of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv474 #hgg ,j4 ,batchelor1 ,the ,ainu and their ,folklore1 p4 #ccc4 #hgh ,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 #b4 #hgi ,j4 ,crevaux1 ,voyages dans l',amrique du ,sud 7,paris1 #ahhc71 p4 #bgf4 #hhj ,e4 ,m4 ,gordon1 ,indian ,folk ,tales 7,london1 #aijh71 p4 #bj2 id4 in ,journal and ,proceedings of the ,asiatic ,society of ,bengal1 ,new ,series1 i4 7#aije7 p4 #ahc4 #hha ,w4 ,e4 ,roth1 ,ethnological ,studies among the ,north-,west-,central ,queensland ,aborigines 7,brisbane and ,london1 #ahig71 p4 #afg4 #hhb ,w4 ,e4 ,roth1 op4 cit4 p4 #afh2 id41 ,north ,queensland ,ethnography1 ,bulletin ,no4 #e 7,brisbane1 #aijc71 p4 #aj4 #hhc ,s4 ,gason1 8,the ,dieyerie ,tribe10 ,native ,tribes of ,south ,australia1 pp4 #bgf sqq42 ,a4 ,w4 ,howitt1 8,the ,dieri and other ,kindred ,tribes of ,central ,australia10 ,journal of the ,anthropological ,institute1 xx4 7#ahia7 pp4 #ia sq42 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #cid-cif4 ,as to the ,mura-muras1 see ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #dge sqq41 #ggi sqq4 #hhd ,a4 ,w4 ,howitt1 8,the ,dieri and other ,kindred ,tribes of ,central ,australia10 ,journal of the ,anthropological ,institute1 xx4 7#ahia7 pp4 #ib sq42 id41 ,native ,tribes of ,south-,east ,australia1 pp4 #cif1 #gdd4 #hhe ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #cif sq4 #hhf ,j4 ,kreemer1 8,regenmaken1 ,oedjoeng1 ,tooverij onder de ,javanen10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxx4 7#ahhf7 p4 #aac4 #hhg ,coulbeaux1 8,au pays de ,menelik3 travers l',abyssinie10 ,missions ,catholiques1 xxx4 7#ahih7 p4 #dee4 #hhh #a ,kings xviii4 #bh4 ,from the whole tenour of the narrative it appears that the real contest between ,elijah and the prophets of ,baal was as to which of them should make rain in a time of drought4 ,the prophets of ,baal wrought magic by cutting themselves with knives2 ,elijah wrought magic by pouring water on the altar4 ,both ceremonies alike were rain-charms4 ,compare my note on the passage in ,passages of the ,bible chosen for their ,literary ,beauty and ,interest1 ,second ,edition 7,london1 #aiji71 pp4 #dgf sq4 #hhi ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #bid-bif1 #fcj sq4 #hij ,f4 ,j4 ,gillen1 in ,report of the ,work of the ,horn ,scientific ,expedition to ,central ,australia1 part iv41 ,anthropology 7,london and ,melbourne1 #ahif71 pp4 #agg-agi2 ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #ahi-aic4 #hia ,as to the connexion of the plover with rain in ,central ,australia1 see above1 p4 #bei4 ,it is curious that the same association has procured for the bird its name in ,english1 ,french 7pluvier1 from the ,latin pluvia71 and ,german 7,regenpfeifer74 ,ornithologists are not agreed as to the reason for this association in the popular mind4 ,see ,alfred ,newton1 ,dictionary of ,birds 7,london1 #ahic-ahif71 pp4 #gcj sq4 #hib ,a4 ,c4 ,haddon1 8,the ,ethnography of the ,western ,tribe of ,torres ,straits10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 p4 #dja2 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #cej4 #hic ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #ajh4 #hid ,fr4 ,boas1 in ,fifth ,report on the ,north-,western ,tribes of ,canada1 p4 #ea 7separate reprint from the ,report of the ,british ,association for #ahhi74 #hie ,fr4 ,boas1 loc4 cit42 id4 in ,sixth ,report ,on the ,north-,western ,tribes of ,canada1 pp4 #eh1 #fb 7separate reprint from the ,report of the ,british ,association for #ahij72 id4 in ,eleventh ,report on the ,north-,western ,tribes of ,canada1 p4 #e 7separate reprint from the ,report of the ,british ,association for #ahif74 #hif ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 pp4 #ci sq4 7separate reprint from the ,report of the ,british ,association for #ahij74 #hig ,british ,central ,africa ,gazette1 ,no4 #hf 7vol4 v4 no4 #f71 #cjth ,april #ahih1 p4 #c4 #hih ,fr4 ,boas1 loc4 cit4 #hii ,narrative of the ,adventures and ,sufferings of ,john ,r4 ,jewitt 7,middletown1 #ahbj71 pp4 #agc sq4 7p4 #aih1 ,edinburgh1 #ahbd74 #ijj ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 pp4 #caj sq4 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv474 ,the ,lillooet ,indians of ,british ,columbia also believed that twins were the real offspring of grizzly bears4 ,many of them said that twins were grizzly bears in human form1 and that when a twin died his soul went back to the grizzly bears and became one of them4 ,see ,j4 ,teit1 8,the ,lillooet ,indians10 7,leyden and ,new ,york1 #aijf71 p4 #bfc 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 ii4 part v474 #ija ,father ,baudin1 8,le ,ftichisme ou la religion des ,ngres de la ,guine10 ,missions ,catholiques1 xvi4 7#ahhd7 p4 #bej4 #ijb ,j4 ,spieth1 ,die ,ewe ,stmme 7,berlin1 #aijf71 pp4 #bjd1 #bjf4 #ijc ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #ib 7separate reprint from the ,report of the ,british ,association for #ahij74 ,the instrument by which the twins make fine weather appears to be a bull-roarer4 ,compare ,j4 ,teit1 8,the ,shuswap0 7,leyden and ,new ,york1 #aiji71 pp4 #ehf sq4 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 ii4 part vii473 8,twins were believed to be endowed with powers over the elements1 especially over rain and snow4 ,if a twin bathed in a lake or stream1 it would rain40 #ijd ,mark iii4 #ag4 ,if ,james and ,john had been twins1 we might have suspected that their name of ,boanerges had its origin in a superstition like that of the ,peruvian ,indians4 ,was it in the character of 8sons of thunder0 that the brothers proposed to call down fire from heaven on a ,samaritan village 7,luke ix4 #ed78 #ije ,p4 ,j4 de ,arriaga1 ,extirpacion de la idolatria del ,piru 7,lima1 #afba71 pp4 #af sq41 #cb1 #cc1 #aai1 #acj1 #acb4 #ijf ,h4 ,a4 ,junod1 ,les ,ba-ronga 7,neuchtel1 #ahih71 pp4 #dab1 #daf sqq4 ,the reason for calling twins 8,children of the ,sky0 is obscure4 ,are they supposed in some mysterious way to stand for the sun and moon8 #ijg ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 p4 #dg4 #ijh ,p4 ,reichard1 8,die ,wanjamuesi10 ,zeitschrift der ,gesellschaft fr ,erdkunde zu ,berlin1 xxiv4 7#ahhi71 pp4 #bef sq4 ,another ,african superstition as to twins may here be mentioned4 ,on the ,slave ,coast when a woman has brought forth stillborn twins1 she has a statue made with two faces and sets it up in a corner of her house4 ,there she offers it fowls1 bananas1 and palm-oil in order to obtain the accomplishment of her wishes1 and especially a knowledge of the future4 ,see ,missions ,catholiques1 vii4 7#ahge7 p4 #eib4 ,this suggests that elsewhere two-faced images1 like those of ,janus1 may have been intended to represent twins4 #iji ,m4 ,n4 ,venketswami1 8,superstitions among ,hindus in the ,central ,provinces10 ,indian ,antiquary1 xxviii4 7#ahii7 p4 #aaa4 #iaj ,the ,grihya-,stras1 translated by ,h4 ,oldenberg1 part ii4 7,oxford1 #ahib7 pp4 #gb sq4 7,sacred ,books of the ,east1 vol4 xxx472 ,h4 ,oldenberg1 ,die ,religion des ,veda1 pp4 #dbj sq4 #iaa ,g4 ,g4 ,batten1 ,glimpses of the ,eastern ,archipelago 7,singapore1 #ahid71 pp4 #fh sq4 #iab ,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 pp4 #h-aj4 #iac ,rev4 ,w4 ,o',ferrall1 8,native ,stories from ,santa ,cruz and ,reef ,islands10 ,journal of the ,anthropological ,institute1 xxxiv4 7#aijd71 p4 #bbe4 #iad ,lucy ,m4 ,j4 ,garnett1 ,the ,women of ,turkey and their ,folklore3 ,the ,christian ,women1 pp4 #abc sq4 #iae ,w4 ,mannhardt1 ,baumkultus1 pp4 #cbi sqq42 ,j4 ,grimm1 ,deutsche ,mythologie1 i4 #dic sq42 ,w4 ,r4 ,s4 ,ralston1 ,songs of the ,russian ,people1 pp4 #bbg sqq42 ,w4 ,schmidt1 ,das ,jahr und seine ,tage in ,meinung und ,brauch der ,romnen ,siebenbrgens1 p4 #ag2 ,e4 ,gerard1 ,the ,land beyond the ,forest1 ii4 #ac2 ,folk-lore1 i4 7#ahij7 p4 #ebj4 #iaf ,the ,graphic1 ,september #i1 #aije1 p4 #cbd2 ,dr4 ,emil ,fischer1 8,paparuda und ,scaloian10 ,globus1 xciii4 7#aijh7 pp4 #ad sq4 #iag ,w4 ,mannhardt1 ,baumkultus1 p4 #cbi4 #iah ,g4 ,f4 ,abbott1 ,macedonian ,folklore 7,cambridge1 #aijc71 pp4 #aah sq4 #iai ,w4 ,r4 ,s4 ,ralston1 ,songs of the ,russian ,people1 p4 #bbh2 ,w4 ,mannhardt1 ,baumkultus1 pp4 #cbi sq4 #ibj ,see above1 pp4 #bfj sq4 ,this perpetual turning or whirling movement is required of the actors in other ,european ceremonies of a superstitious character4 ,see below1 vol4 ii4 pp4 #gd1 #hj1 #ha1 #hg4 ,i am far from feeling sure that the explanation of it suggested in the text is the true one4 ,but ,i do not remember to have met with any other4 #iba ,father ,h4 ,s4 ,moore1 in ,the ,cowley ,evangelist1 ,may #aijh1 pp4 #aaa sq4 #ibb ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 pp4 #ic sq4 #ibc ,j4 ,rendel ,harris1 ,,ms4 notes of folklore collected in the ,east4 #ibd ,rendel ,harris1 op4 cit4 #ibe ,s4 ,i4 ,curtiss1 ,primitive ,semitic ,religion ,to-day1 p4 #aad4 #ibf ,a4 ,jaussen1 ,coutumes des ,arabes au pays de ,moab 7,paris1 #aijh71 pp4 #cbf1 #cbh4 #ibg ,j4 ,polek1 8,regenzauber in ,osteuropa10 ,zeitschrift des ,vereins fr ,volkskunde1 iii4 7#ahic7 p4 #he4 ,for the bathing of the priest compare ,w4 ,mannhardt1 ,baumkultus1 p4 #cca1 note #b4 #ibh ,w4 ,mannhardt1 ,baumkultus1 p4 #cca4 #ibi ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,rutenen in der ,bukowina und ,galizien10 ,globus1 lxi4 7#ahib7 p4 #bha4 #icj ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 p4 #ic4 #ica ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord1 p4 #ehd4 #icb ,j4 ,g4 ,f4 ,riedel1 8,de ,minahasa in #ahbe10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xviii4 #ebd4 #icc ,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 pp4 #a sq4 #icd ,m4 ,joustra1 8,de ,zending onder de ,karo-,batak's10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xli4 7#ahig7 p4 #aeh4 #ice ,north ,indian ,notes and ,queries1 iii4 p4 #acd1 #bhe4 #icf ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #gc sq4 #icg ,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 #ic4 #ich ,sarat ,chandra ,mitra1 8,on some ,ceremonies for producing ,rain10 ,journal of the ,anthropological ,society of ,bombay1 iii4 7#ahic7 pp4 #be1 #bg2 id41 in ,north ,indian ,notes and ,queries1 v4 p4 #acf1 #cgc4 #ici ,panjab ,notes and ,queries1 i4 p4 #ajb1 #gia4 #idj ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #gd sq4 #ida ,sarat ,chandra ,mitra1 8,on ,vestiges of ,moon-worship in ,behar and ,bengal10 ,journal of the ,anthropological ,society of ,bombay1 ii4 #eih sq4 #idb ,panjab ,notes and ,queries1 ii4 p4 #db1 #bef2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #af sq42 ,sarat ,chandra ,mitra1 in ,journal of the ,anthropological ,society of ,bombay1 ii4 #eig sq42 id41 in ,journal of the ,royal ,asiatic ,society1 ,n4,s4 xxix4 7#ahig7 p4 #dhb4 #idc ,w4 ,w4 ,hunter1 ,orissa 7,london1 #ahgb71 ii4 #adj sq42 ,w4 ,crooke1 op4 cit4 i4 #ag4 #idd ,w4 ,logan1 ,malabar 7,madras1 #ahhg71 i4 #afa sq42 ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 vii4 #bhg2 ,l4 ,k4 ,anantha ,krishna ,iyer1 ,the ,cochin ,tribes and ,castes1 i4 7,madras1 #aiji7 p4 #bch4 #ide ,r4 ,f4 ,kaindl1 ,die ,huzulen 7,vienna1 #ahid71 p4 #fc2 id41 8,viehzucht und ,viehzauber in den ,ostkarpaten10 ,globus1 lxix4 7#ahif7 p4 #chf4 #idf ,a4 ,cabaton1 ,nouvelles ,recherches sur les ,chams 7,paris1 #aija71 p4 #dh4 #idg ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 pp4 #ij sq4 #idh ,e4 ,krause1 8,aberglubische ,kuren und sonstiger ,aberglaube in ,berlin und nchster ,umgebung10 ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #hg4 #idi ,theophrastus1 ,historia plantarum1 vii4 #c4 #c1 ix4 #h4 #h2 ,plutarch1 ,quaest4 ,conviv4 vii4 #b4 #c2 ,pliny1 ,nat4 ,hist4 xix4 #abj4 #iej ,palladius1 ,de re rustica1 iv4 #i2 ,pliny1 ,nat4 ,hist4 xix4 #abj4 #iea ,theophrastus1 ,historia plantarum ix4 #h4 #h4 #ieb ,lactantius1 ,divin4 ,institut4 i4 #ba2 ,apollodorus1 ,bibliotheca1 ii4 #e4 #aa4 #h2 ,philostratus1 ,imagines1 ii4 #bd2 ,conon1 in ,photius1 ,bibliotheca1 p4 #acb1 ed4 ,bekker4 ,lactantius speaks of the sacrifice of a pair of oxen1 ,philostratus of the sacrifice of a single ox4 #iec 8,die ,pschawen und ,chewsurier im ,kaukasus10 ,zeitschrift fr allgemeine ,erdkunde1 ,n4,f4 ii4 7#aheg7 p4 #ge4 #ied ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 p4 #ic4 #iee ,j4 ,reinegg1 ,beschreibung des ,kaukasus1 ii4 7,hildesheim and ,st4 ,petersburg1 #agig71 p4 #aad4 ,among the ,abchases of the ,western ,caucasus girls make rain by driving an ass into a river1 placing a puppet dressed as a woman on a raft1 and letting the raft float down stream4 ,see ,n4 von ,seidlitz1 8,die ,abchasen10 ,globus1 lxvi4 7#ahid7 pp4 #ge sq4 #ief ,w4 ,mannhardt1 ,baumkultus1 p4 #eec2 ,e4 ,gerard1 ,the ,land beyond the ,forest1 ii4 #dj4 #ieg ,panjab ,notes and ,queries1 iii4 pp4 #da1 #aae1 #agc1 #eac4 #ieh ,north ,indian ,notes and ,queries1 i4 p4 #baj1 #aafa4 #iei ,sarat ,chandra ,mitra1 8,on the ,har ,paraur1 or the ,behari ,women's ,ceremony for producing ,rain10 ,journal of the ,royal ,asiatic ,society of ,great ,britain and ,ireland1 ,n4,s4 xxix4 7#ahig7 pp4 #dga-dhd2 id41 in ,journal of the ,anthropological ,society of ,bombay1 iv4 ,no4 #g 7#ahih71 pp4 #chd-chh4 #ifj ,sarat ,chandra ,mitra1 8,on some ,ceremonies for producing ,rain10 ,journal of the ,anthropological ,society of ,bombay1 iii4 #be4 ,on these ,indian rain-charms compare ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #fh sqq4 ,mr4 ,e4 ,s4 ,hartland suggests that such customs furnish the key to the legend of ,lady ,godiva 7,folklore1 i4 7#ahij7 pp4 #bbc sqq474 ,some of the features of the ceremonies1 though not the ploughing1 reappear in a rain-charm practised by the ,rajbansis of ,bengal4 ,the women make two images of ,hudum ,deo out of mud or cow-dung1 and carry them away into the fields by night4 ,there they strip themselves naked1 and dance round the images singing obscene songs4 ,see 7,sir7 ,h4 ,h4 ,risley1 ,the ,tribes and ,castes of ,bengal3 ,ethnographic ,glossary 7,calcutta1 #ahia-ib71 i4 #dih4 ,again1 in time of drought the ,kapu women of ,southern ,india mould a small figure of a naked human being to represent ,jokumara1 the rain-god4 ,this they place in a mock palanquin and go about for several days from door to door1 singing indecent songs and collecting alms4 ,then they abandon the figure in a field1 where the ,malas find it and go about with it in their turn for three or four days1 singing ribald songs and collecting alms4 ,see ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iii4 #bdd sq4 ,we have seen 7pp4 #bfg sq47 that lewd songs form part of an ,african rain-charm4 ,the link between ribaldry and rain is not obvious to the ,european mind4 #ifa ,t4 ,c4 ,hodson1 8,the ,native ,tribes of ,manipur10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 pp4 #cjb sq4 #ifb ,b4 ,houghton1 in ,indian ,antiquary1 xxv4 7#ahif7 p4 #aab4 #ifc ,c4 ,lumholtz1 ,unknown ,mexico 7,london1 #aijc71 i4 #ccj4 #ifd ,g4 ,turner1 ,samoa1 pp4 #cde sq4 #ife ,father ,lambert1 in ,missions ,catholiques1 xxv4 7#ahic7 p4 #aaf2 id41 ,murs et superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #big sq4 #iff ,w4 ,r4 ,s4 ,ralston1 ,the ,songs of the ,russian ,people1 pp4 #dbe sq42 ,p4 v4 ,stenin1 8,ueber den ,geisterglauben in ,russland10 ,globus1 lvii4 7#ahij7 p4 #bhe4 #ifg ,aristophanes1 ,clouds1 #cgc4 #ifh ,m4 ,abeghian1 ,der armenische ,volksglaube1 p4 #ic4 #ifi ,j4 ,rendel ,harris1 ,,ms4 notes4 #igj ,r4 ,h4 ,elliot1 ,experiences of a ,planter in the ,jungles of ,mysore 7,london1 #ahga71 i4 #gf sq4 #iga ,a4 ,c4 ,kruijt1 8,regen lokken en regen verdrijving bij de ,toradja's van ,central ,celebes10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xliv4 7#aija7 p4 #f1 citing v4 ,baarda4 #igb ,mela1 ,chorographia1 iii4 #ajf4 #igc ,a4 ,c4 ,kruijt1 op4 cit4 pp4 #c sq4 #igd ,above1 p4 #bfh4 #ige ,dudley ,kidd1 ,the ,essential ,kafir 7,london1 #aijd71 p4 #aae4 #igf ,missionar ,p4 ,h4 ,brincker1 8,beobachlungen ber die ,deisidmonie der ,eingeborenen ,deutsch-,sdwest-,afrikas10 ,globus1 lviii4 7#ahij7 p4 #cbc2 id41 in ,mitteilungen des ,seminars fr orientalische ,sprachen zu ,berlin1 iii4 7#aijj7 ,dritte ,abteilung1 p4 #hi4 #igg ,a4 ,caulin1 ,historia coro-graphica natural y evangelica dela ,nueva ,andalucia1 ,provincias de ,cumaa1 ,guayana y ,vertientes del ,rio ,orinoco1 p4 #ib4 #igh ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 iii4 #iah sqq4 #igi ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cad sq4 #ihj ,spencer and ,gillen1 op4 cit4 p4 #caa4 #iha ,g4 ,b4 ,grinnell1 ,blackfoot ,lodge ,tales1 p4 #bfb4 #ihb ,j4 ,teit1 8,the ,thompson ,indians10 p4 #cgd 7,memoir of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv474 #ihc ,e4 ,w4 ,nelson1 8,the ,eskimo about ,bering ,strait10 ,eighteenth ,annual ,report of the ,bureau of ,american ,ethnology1 part i4 7,washington1 #ahii7 p4 #ddf4 #ihd ,j4 ,batchelor1 ,the ,ainu and their ,folklore 7,london1 #aija71 p4 #ccd4 #ihe 7,sir7 ,j4 ,g4 ,scott1 ,gazetteer of ,upper ,burma and the ,shan ,states1 part ii4 vol4 ii4 7,rangoon1 #aija7 p4 #bhj4 #ihf ,t4 ,c4 ,hodson1 8,the ,native ,tribes of ,manipur10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #cjh4 #ihg ,h4 ,oldenberg1 ,die ,religion des ,veda1 p4 #ejg4 #ihh ,fr4 ,a4 ,jaussen1 8,coutumes arabes10 ,revue ,biblique1 ,april #aijc1 p4 #bdh4 ,elsewhere the same writer describes this ceremony as a mode of putting a stop to cholera4 ,see his ,coutumes des ,arabes au pays de ,moab 7,paris1 #aijh71 p4 #cfb4 ,to pass between the pieces of a sacrificial victim is a form of oath 7,genesis xv4 #i sqq42 ,jeremiah xxxiv4 #ah2 ,dictys ,cretensis1 ,bell4 ,trojan4 i4 #ae2 ,r4 ,moffat1 ,missionary ,labours and ,scenes in ,southern ,africa1 p4 #bgh7 or of purification 7,plutarch1 ,quaestiones ,romanae1 #aaa2 ,apollodorus1 ,bibliotheca1 iii4 #ac4 #g2 ,livy1 xl4 #f2 ,e4 ,casalis1 ,the ,basutos1 p4 #bef2 ,s4 ,krascheninnikow1 ,beschreibung des ,landes ,kamtschatka1 pp4 #bgg sq474 ,compare my note on ,pausanias1 iii4 #bj4 #i4 #ihi ,b4 ,f4 ,matthes1 8,over de d's of gewoonten der ,makassaren en ,boegineezen10 ,verslagen en ,mededeelingen der ,koninklijke ,akademie van ,wetenschappen1 ,afdeeling ,letterkunde1 ,derde ,reeks1 ii4 7,amsterdam1 #ahhe7 p4 #afi4 #iij ,g4 ,a4 ,j4 ,hazeu1 8,kleine bijdragen tot de ethnografie en folklore van ,java10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlvi4 7#aijc7 p4 #bih4 #iia ,a4 ,hillebrandt1 ,vedische ,opfer und ,zauber 7,strasburg1 #ahig71 p4 #abj4 #iib ,e4 ,doutt1 ,magie et religion dans l',afrique du ,nord1 p4 #ehc4 #iic ,acosta1 ,history of the ,indies1 bk4 v4 ch4 xxviii4 7vol4 ii4 p4 #cgf1 ,hakluyt ,society74 #iid ,j4 ,shooter1 ,the ,kafirs of ,natal and the ,zulu ,country 7,london1 #aheg71 pp4 #bab sqq4 #iie ,o4 ,baumann1 ,durch ,massailand zur ,nilquelle 7,berlin1 #ahid71 p4 #ahh4 #iif ,h4 ,cole1 8,notes on the ,wagogo of ,german ,east ,africa10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #cbe4 #iig ,l4 ,decle1 ,three ,years in ,savage ,africa 7,london1 #ahih71 p4 #aed4 #iih ,a4 ,l4 van ,hasselt1 ,volksbeschrijving van ,midden-,sumatra1 pp4 #cbj sq42 ,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 #ic4 #iii ,e4 ,t4 ,dalton1 ,descriptive ,ethnology of ,bengal1 p4 #hh4 #ajjj ,folklore ,journal1 edited by the ,working ,committee of the ,south ,african ,folklore ,society1 i4 7#ahgi7 p4 #cd4 #ajja ,j4 ,s4 ,g4 ,gramberg1 8,eene maand in de binnenlanden van ,timor10 ,verhandelingen van het ,bataviaasch ,genootschap van ,kunsten en ,wetenschappen1 xxxvi4 p4 #bji2 ,h4 ,zondervan1 8,timor en de ,timoreezen10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap4 ,tweede ,serie1 v4 7#ahhh7 ,afdeeling1 meer uitgebreide artikelen1 pp4 #djb sq4 #ajjb ,c4 ,wiese1 8,beitrge zur ,geschichte der ,zulu im ,norden des ,zambesi1 namentlich der ,angoni10 ,zeitschrift fr ,ethnologie1 xxxii4 7#aijj7 p4 #aih4 #ajjc ,w4 ,weston1 ,mountaineering and ,exploration in the ,japanese ,alps 7,london1 #ahif71 pp4 #afb sq42 id41 in ,journal of the ,anthropological ,institute1 xxvi4 7#ahig7 p4 #cj2 id41 in ,the ,geographical ,journal1 vii4 7#ahif7 pp4 #adc sq4 #ajjd ,a4 ,caulin1 ,historia ,coro-graphica natural y evangelica dela ,nueva ,andalucia1 ,provincias de ,cumaa1 ,guayana y ,vertientes del ,rio ,orinoco1 p4 #if2 ,colombia1 being a geographical1 etc41 account of the country1 i4 #fdb sq42 ,a4 ,bastian1 ,die ,culturlnder des alten ,amerika1 ii4 #baf4 #ajje ,d4 ,forbes1 8,on the ,aymara ,indians of ,bolivia and ,peru10 ,journal of the ,ethnological ,society of ,london1 ii4 #bcg1 note4 ,on the supposed relation of the frog or toad to water in ,america1 see further ,e4 ,j4 ,payne1 ,history of the ,new ,world called ,america1 i4 #dbj sq41 #dbe sqq4 ,he observes that 8throughout the ,new ,world1 from ,florida to ,chile1 the worship of the frog or toad1 as the offspring of water and the symbol of the water-spirit1 accompanied the cultivation of maize0 7p4 #dbe74 ,a species of water toad is called by the ,araucanians of ,chili genco1 8which signifies lord of the water1 as they believe that it watches over the preservation and contributes to the salubrity of the waters0 7,j4 ,i4 ,molina1 ,geographical1 ,natural1 and ,civil ,history of ,chili1 ,london1 #ahji1 i4 #agi74 #ajjf ,mary ,e4 ,b4 ,howitt1 ,folklore and ,legends of some ,victorian ,tribes 7in manuscript74 ,the story is told in an abridged form by ,dr4 ,a4 ,w4 ,howitt 7,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 pp4 #ed sq474 #ajjg ,above1 p4 #bee4 #ajjh ,j4 ,teit1 8,the ,thompson ,indians of ,british ,columbia10 ,memoirs of the ,american ,museum of ,natural ,history1 ,the ,jesup ,north ,pacific ,expedition1 vol4 i4 part iv4 7,april #aijj7 p4 #cdf2 ,a4 ,kuhn1 ,sagen1 ,gebruche und ,mrchen aus ,westfalen1 ii4 p4 #hj1 #bdd2 ,e4 ,gerard1 ,the ,land beyond the ,forest1 ii4 #ac4 #ajji ,m4 ,n4 ,venketswami1 8,superstitions among ,hindus in the ,central ,provinces10 ,indian ,antiquary1 xxviii4 7#ahii7 p4 #aaa4 ,compare ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iv4 #chg4 #ajaj ,north ,indian ,notes and ,queries1 iii4 p4 #acd1 #bhe2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #gc4 #ajaa ,journal of the ,asiatic ,society of ,bengal1 lxxii41 part #c1 ,anthropology 7,calcutta1 #aijd71 p4 #ci4 #ajab ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iii4 #bde4 #ajac ,e4 ,thurston1 op4 cit4 iv4 #chg4 #ajad ,m4 ,bloomfield1 8,on the #8,frog-hymn1' ,rig ,veda1 vii4 #ajc10 ,journal of the ,american ,oriental ,society1 xvii4 7#ahif7 pp4 #agc-agi4 #ajae ,a4 ,l4 ,waddell1 8,frog-,worship among the ,newars10 ,the ,indian ,antiquary1 xxii4 7#ahic7 pp4 #bib-bid4 ,the title ,bhmntha1 8,lord or ,protector of the ,soil10 is specially reserved for the frog4 ,the title ,paremsvara is given to all the ,newar divinities4 #ajaf ,encyclopaedia ,britannica1 #ith edition1 s4v4 8,frog10 ix4 #gif4 ,for an instance of a frog thus caught in a drought and made to disgorge its hoard of water1 see ,e4 ,aymonier1 ,voyage dans le ,laos 7,paris1 #ahie-ahig71 ii4 #bhd sq4 #ajag ,j4 ,macdonald1 8,manners1 ,customs1 ,superstitions1 and ,religions of ,south ,african ,tribes10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 p4 #bie4 #ajah ,h4 von ,wlislocki1 ,volksglaube und religiser ,brauch der ,zigenner 7,mnster i4 ,w41 #ahia71 pp4 #fd sq4 #ajai ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #gf4 #ajbj ,w4 ,crooke1 op4 cit4 i4 #gd4 #ajba ,w4 ,weston1 ,mountaineering and ,exploration in the ,japanese ,alps 7,london1 #ahif71 p4 #afb4 #ajbb ,l4 ,j4 ,b4 ,brenger-,fraud1 ,les ,peuplades de la ,sngambie 7,paris1 #ahgi71 p4 #bia4 #ajbc ,r4 ,lange1 8,bitten um ,regen in ,japan10 ,zeitschrift des ,vereins fr ,volkskunde1 iii4 7#ahic7 pp4 #ccd sq4 ,compare ,w4 ,g4 ,aston1 ,shinto 7,london1 #aije71 p4 #aec4 ,however1 the throwing of the dragon into the waterfall may be a homoeopathic charm rather than a punishment4 #ajbd ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states1 i4 #ebj4 #ajbe ,huc1 ,l',empire chinois 7,paris1 #ahfb71 i4 #bda4 #ajbf ,mgr ,rizzolati1 in ,annales de la ,propagation de la ,foi1 xvi4 7#ahdd7 p4 #cej2 ,mgr ,retord1 ib4 xxviii4 7#ahef7 p4 #ajb4 ,in ,tonquin also a mandarin has been known to whip an image of ,buddha for not sending rain4 ,see ,annales de l',association de la ,propagation de la ,foi1 iv4 7#ahcj7 p4 #ccj4 #ajbg ,huc1 ,l',empire chinois1 i4 #bda sq4 #ajbh ,lettres difiantes et curieuses1 ,nouvelle dition1 xviii4 #baj4 #ajbi ,j4 ,bertrand1 in ,annales de la ,propagation de la ,foi1 xxii4 7#ahej7 pp4 #cea-cee2 ,w4 ,w4 ,rockhill1 ,the ,land of the ,lamas 7,london1 #ahia71 p4 #caa4 #ajcj ,rev4 ,e4 ,z4 ,simmons1 8,idols and ,spirits10 ,chinese ,recorder and ,missionary ,journal1 xix4 7#ahhh7 p4 #ejb4 #ajca ,mgr ,bruguire1 in ,annales de l',association de la ,propagation de la ,foi1 v4 7#ahca71 p4 #aca4 #ajcb ,brien1 8,aperu sur la province de ,battambang10 ,cochinchine ,franaise3 excursions et reconnaissances1 ,no4 #be 7,saigon1 #ahhf71 pp4 #f sq4 #ajcc ,g4 ,vuillier1 8,la ,sicile1 impressions du prsent et du pass10 ,tour du monde1 lxvii4 7#ahid7 pp4 #ed sq4 ,compare ,g4 ,pitr1 ,usi e costumi1 credenze e pregiudizi del popolo siciliano1 iii4 7,palermo1 #ahhi7 pp4 #adb-add4 ,as to ,st4 ,francis of ,paola1 who died in #aejg and was canonised by ,leo ,x4 in #aeai1 see ,p4 ,ribadeneira1 ,flos ,sanctorum1 cio ,vite de' ,santi 7,venice1 #agfc71 i4 #beb sq42 ,th4 ,trede1 ,das ,heidentum in der rmischen ,kirche1 iii4 #de-dg2 ,g4 ,pitr1 ,feste patronali in ,sicilia 7,turin and ,palermo1 #aijj71 pp4 #di sqq4 ,he was sent for by ,louis ,,xi4 of ,france1 and his fame as a worker of miracles is still spread over all the south of ,italy4 ,with the entertainments given in honour of ,st4 ,francis of ,paola to wheedle rain out of him we may compare the shadow-plays or puppet-shows given by the ,javanese and the comedies played by the ,chinese for the same purpose4 ,see ,t4 ,s4 ,raffles1 ,history of ,java 7,london1 #ahag71 i4 #dgg2 ,g4 ,a4 ,j4 ,hazen1 8,kleine bijdragen tot de ethnografie en de folklore van ,java10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlvi4 7#aijc7 pp4 #bii sq42 ,huc1 ,l',empire chinois 7,paris1 #ahfb71 i4 #bda4 #ajcd ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh 7,calcutta1 #ahhj71 p4 #ie4 #ajce ,albrn1 ,the ,chronology of ,ancient ,nations1 translated and edited by ,c4 ,e4 ,sachau 7,london1 #ahgi71 p4 #bce4 ,this and the following passage were pointed out to me by my late friend1 ,w4 ,robertson ,smith4 #ajcf ,albrn1 loc4 cit4 #ajcg ,gervasius von ,tilbury1 ,otia ,imperialia1 ed4 ,f4 ,liebrecht1 pp4 #da sq4 #ajch ,giraldus ,cambrensis1 ,topography of ,ireland1 ch4 #g4 ,compare ,w4 ,mannhardt1 ,antike ,wald- und ,feldkulte1 p4 #cda note4 #ajci ,j4 ,lecur1 ,esquisses du ,bocage ,normand1 ii4 #gi4 #ajdj ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et survivances1 i4 #dgc4 #ajda ,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,hanoi1 #aija7 pp4 #bjd sq4 #ajdb ,c4 ,lumholtz1 ,unknown ,mexico1 ii4 #aid4 #ajdc ,h4 ,callaway1 ,religious ,system of the ,amazulu1 part4 iv4 7#ahgj71 pp4 #djg sq4 #ajdd ,dudley ,kidd1 ,the ,essential ,kafir1 pp4 #aag sq4 #ajde ,e4 ,reclus1 ,nouvelle ,gographie ,universelle1 xii4 #ajj4 #ajdf ,north ,indian ,notes and ,queries1 iii4 p4 #ace1 #bhe2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #gg4 #ajdg ,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 #b4 #ajdh ,rasmussen1 ,additamenta ad historiam ,arabum ante ,islamismum1 pp4 #fg sq42 ,i4 ,goldziher1 ,muhammedanische ,studien 7,halle a4 ,s41 #ahhh-ahij71 i4 #cd sq4 #ajdi ,j4 ,wellhausen1 ,reste arabischen ,heidentums1 p4 #aeg 7first edition74 #ajej ,j4 ,b4 ,labat1 ,relation historique de l'thiopie occidentale1 ii4 #ahj4 #ajea ,h4 ,ternaux-,compans1 ,essai sur l'ancien ,cundinamarca 7,paris1 n4d471 p4 #db4 #ajeb ,g4 ,turner1 ,samoa1 p4 #ade4 #ajec ,a4 ,l4 ,p4 ,cameron1 8,notes on some ,tribes of ,new ,south ,wales10 ,journal of the ,anthropological ,institute1 xiv4 7#ahhe7 p4 #cfb4 ,for other uses of quartz-crystal in ceremonies for the making of rain1 see above1 pp4 #bed1 #bee4 #ajed ,a4 ,l4 ,p4 ,cameron1 loc4 cit4 ,compare ,e4 ,m4 ,curr1 ,the ,australian ,race1 ii4 #cgg4 #ajee ,e4 ,clement1 8,ethnographical ,notes on the ,western ,australian ,aborigines10 ,internationales ,archiv fr ,ethnographie1 xvi4 7#aijd7 pp4 #e sq4 #ajef ,rascher1 8,die ,sulka10 ,archiv fr ,anthropologie1 xxix4 7#aijd7 p4 #bbe4 ,compare ,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee1 p4 #aif4 #ajeg ,t4 ,c4 ,hodson1 8,the genna amongst the ,tribes of ,assam10 ,journal of the ,anthropological ,institute1 xxxvi4 7#aijf7 p4 #if4 #ajeh ,w4 ,g4 ,aston1 ,shinto 7,london1 #aije71 p4 #ccj4 #ajei ,fr4 ,stuhlmann1 ,mit ,emin ,pascha ins ,herz von ,afrika 7,berlin1 #ahid71 p4 #fed4 #ajfj ,indian ,notes and ,queries1 iv4 p4 #bah1 #ggf2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #ge sq4 #ajfa ,j4 ,rendel ,harris1 ,,ms4 notes4 #ajfb ,w4 ,r4 ,paton1 in ,folklore1 xii4 7#aija7 p4 #baf4 #ajfc ,g4 ,timkowski1 ,travels of the ,russian ,mission through ,mongolia to ,china 7,london1 #ahbg71 i4 #djb sq4 #ajfd ,c4 ,h4 ,cottrell1 ,recollections of ,siberia 7,london1 #ahdb71 p4 #adj4 #ajfe ,w4 ,radloff1 ,aus ,sibirien 7,leipsic1 #ahhd71 ii4 #agi sq4 #ajff ,the ,american ,antiquarian1 viii4 #cci4 ,vivid descriptions of the scenery and climate of ,arizona and ,new ,mexico will be found in ,captain ,j4 ,g4 ,bourke's ,on the ,border with ,crook 7,new ,york1 #ahia72 see1 for example1 pp4 #a sq41 #ab sq41 #bc sq41 #cj sq41 #cd sq41 #da sqq41 #ahe1 #aij sq4 ,see also ,c4 ,mindeleff1 in ,seventeenth ,annual ,report of the ,bureau of ,american ,ethnology1 part #b 7,washington1 #ahih71 pp4 #dgg-dha4 #ajfg ,m4 ,abeghian1 ,der armenische ,volksglaube1 p4 #id4 #ajfh ,j4 ,rhys1 ,celtic ,heathendom1 p4 #ahd2 ,j4 ,grimm1 ,deutsche ,mythologie1 i4 #did2 ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et survivances1 iii4 #aij sq4 ,compare ,a4 de ,nore1 ,coutumes1 mythes et traditions des provinces de ,france1 p4 #baf2 ,san ,marte1 ,die ,arthur ,sage1 pp4 #aje sq41 #aec sqq4 #ajfi ,j4 ,rhys1 ,celtic ,heathendom1 pp4 #ahe sq41 quoting an earlier authority4 #ajgj ,j4 ,rhys1 op4 cit4 p4 #ahg4 ,the same thing is done at the fountain of ,sainte ,anne1 near ,gevez1 in ,brittany4 ,see ,p4 ,sbillot1 ,traditions et superstitions de la ,haute-,bretagne1 i4 #gb4 #ajga ,g4 ,herve1 8,quelques superstitions de ,morvan10 ,bulletins de la ,socit d',anthropologie de ,paris1 #dme srie1 iii4 7#ahib7 p4 #ecj4 #ajgb ,brenger-,fraud and de ,mortillet1 in ,bulletins de la ,socit d',anthropologie de ,paris1 #dme srie1 ii4 7#ahia7 pp4 #cjf1 #caj sq42 ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et survivances1 i4 #dbg4 #ajgc ,le ,brun1 ,historie critique des pratiques superstitieuses 7,amsterdam1 #agcc71 i4 #bde sq42 ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et survivances1 i4 #dgg4 ,for more examples of such customs in ,france see ,p4 ,sbillot1 ,le ,folk-lore de ,france1 ii4 #cgf-cgh4 #ajgd ,lamberti1 8,relation de la ,colchide ou ,mingrlie10 ,voyages au ,nord1 vii4 #agd 7,amsterdam1 #agbe74 #ajge ,h4 ,s4 ,hallett1 ,a ,thousand ,miles on an ,elephant in the ,shan ,states 7,edinburgh and ,london1 #ahij71 p4 #bfd4 #ajgf ,martin1 8,description of the ,western ,islands of ,scotland10 in ,pinkerton's ,voyages and ,travels1 iii4 #eid4 #ajgg ,r4 ,h4 ,codrington1 ,the ,melanesians1 p4 #bja4 #ajgh ,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 #hf4 ,as to the cat in rain-making ceremonies1 see above1 pp4 #bhi1 #bia4 #ajgi ,myron ,eels1 8,the ,twana1 ,chemakum1 and ,klallam ,indians of ,washington ,territory10 ,annual ,report of the ,smithsonian ,institute for #ahhg1 p4 #fgd4 #ajhj ,as to such prayers1 see ,pausanias1 ii4 #be4 #aj2 ,marcus ,antoninus1 v4 #g2 ,petronius1 #dd2 ,tertullian1 ,apolog4 #dj1 compare #bb and #bc2 ,p4 ,cauer1 ,delectus ,inscriptionum ,graecarum1 ,no4 #afb2 ,h4 ,collitz und ,f4 ,bechtel1 ,sammlung der griechischen ,dialekt-,inschriften1 ,no4 #cgah2 ,ch4 ,michel1 ,recueil d'inscriptions grecques1 ,no4 #ajjd2 ,o4 ,luders1 ,die dionysischen ,knstler 7,berlin1 #ahgc71 pp4 #bf sq4 #ajha ,pausanias1 viii4 #ch4 #d4 #ajhb ,see above1 p4 #bdh4 #ajhc ,antigonus1 ,histor4 mirab4 #ae 7,scriptores rerum mirabilium ,graeci1 ed4 ,a4 ,westermann1 pp4 #fd sq474 ,antigonus mentions that the badge of the city was a representation of the chariot with a couple of ravens perched on it4 ,this badge appears on existing coins of ,crannon1 with the addition of a pitcher resting on the chariot 7,b4 ,v4 ,head1 ,historia ,numorum1 p4 #bdi74 ,hence ,a4 ,furtwngler conjectured1 with great probability1 that a pitcher full of water was placed on the real chariot when rain was wanted1 and that the spilling of the water1 as the chariot shook1 was intended to imitate a shower of rain4 ,see ,a4 ,furtwngler1 ,meisterwerke der griechischen ,plastik1 pp4 #beg-bfc4 #ajhd ,above1 pp4 #bdh1 #bea4 #ajhe ,apollodorus1 i4 #i4 #g2 ,virgil1 ,aen4 vi4 #ehe sqq42 ,servius on ,virgil1 l4c4 #ajhf ,festus1 s4vv4 aquaelicium and manalem lapidem1 pp4 #b1 #abh1 ed4 ,c4 ,o4 ,mller2 ,nonius ,marcellus1 s4v4 trullum1 p4 #fcg1 ed4 ,quicherat2 ,servius on ,virgil1 ,aen4 iii4 #age2 ,fulgentius1 8,expos4 serm4 antiq40 s4v4 manales lapides1 ,mythogr4 ,lat4 ed4 ,staveren1 pp4 #gfi sq4 ,it has been suggested that the stone derived its name and its virtue from the manes or spirits of the dead 7,e4 ,hoffmann1 in ,rheinisches ,museum fr ,philologie1 ,n4,f4 l4 7#ahie71 pp4 #dhd-dhf74 ,mr4 ,o4 ,gilbert supposes that the stone was hollow and filled with water which was poured out in imitation of rain4 ,see ,o4 ,gilbert1 ,geschichte und ,topographie der ,stadt ,rom im ,altertum1 ii4 7,leipsic1 #ahhe7 p4 #aed note4 ,his suggestion is thus exactly parallel to that of ,furtwngler as to the pitcher at ,crannon 7above1 p4 #cji note #f74 ,compare ,w4 ,warde ,fowler1 ,roman ,festivals of the ,period of the ,republic 7,london1 #ahii71 pp4 #bcb sq4 #ajhg ,nonius ,marcellus1 s4v4 aquilex1 p4 #fi1 ed4 ,quicherat4 ,in favour of taking aquilex as rain-maker is the use of aquaelicium in the sense of rain-making4 ,compare ,k4 ,o4 ,mller1 ,die ,etrusker1 ed4 ,w4 ,deecke1 ii4 #cah sq4 #ajhh ,diodorus ,siculus1 v4 #ee4 #ajhi ,philochorus1 cited by ,athenaeus1 xiv4 #gb1 p4 #fef ,a4 #ajij ,among the ,barotse1 on the upper ,zambesi1 8the sorcerers or witch-doctors go from village to village with remedies which they cook in great cauldrons to make rain0 7,a4 ,bertrand1 ,the ,kingdom of the ,barotsi1 ,london1 #ahii1 p4 #bgg74 #ajia ,phylarchus1 cited by ,athenaeus1 xv4 #dh1 p4 #fic ,e ,f4 ,if the conjectural reading were adopted in place of the manuscript reading 1 we should have to suppose that the custom was not observed by the ,greeks1 but by the people of ,emesa in ,syria1 where there was a famous worship of the sun4 ,but ,polemo1 the highest authority in such matters1 tells us that the ,athenians offered 8sober0 sacrifices to the sun and to other deities 7,schol4 on ,sophocles1 ,oed4 ,colon1 #ajj72 and in a ,greek inscription found at ,piraeus we read of offerings to the sun and of three 8sober altars10 by which no doubt are meant altars on which wine was not poured4 ,see ,ch4 ,michel1 ,recueil d'inscriptions grecques1 ,no4 #fgb2 ,dittenberger1 ,sylloge inscriptionum ,graecorum1 ,no4 #fca2 ,e4 ,s4 ,roberts1 ,introduction to ,greek ,epigraphy1 ii4 ,no4 #acc2 ,leges ,graecorum sacrae1 ed4 ,j4 de ,prott et ,l4 ,ziehen1 ii4 ,no4 #ah4 ,in the passage of ,athenaeus1 accordingly1 the reading 1 which has been rashly adopted by the latest editor of ,athenaeus 7,g4 ,kaibel71 may be safely rejected in favour of the manuscript reading4 #ajib ,peter ,jones1 ,history of the ,ojebway ,indians1 p4 #hd4 #ajic ,w4 ,smyth and ,f4 ,lowe1 ,narrative of a ,journey from ,lima to ,para 7,london1 #ahcf71 p4 #bcj4 ,an eclipse either of the sun or the moon is commonly supposed by savages to be caused by a monster who is trying to devour the luminary1 and accordingly they discharge missiles and raise a clamour in order to drive him away4 ,see ,e4 ,b4 ,tylor1 ,primitive ,culture1 i4 #cbh sqq4 #ajid ,j4 ,gumilla1 ,histoire de l',ornoque 7,avignon1 #ageh71 iii4 #bdc sq4 #ajie ,s4 ,krascheninnikow1 ,beschreibung des ,landes ,kamtschatka 7,lemgo1 #agff71 p4 #bag4 #ajif ,a4 ,g4 ,morice1 8,the ,western ,dns1 their ,manners and ,customs10 ,proceedings of the ,canadian ,institute1 ,toronto1 ,third ,series1 vii4 7#ahhh-hi7 p4 #aed4 #ajig ,a4 ,moret1 ,le ,rituel du culte divin journalier en gypte 7,paris1 #aijb71 pp4 #ij sq42 id41 ,du caractre religieux de la royaut pharaonique 7,paris1 #aijb71 p4 #ih4 #ajih ,plutarch1 ,isis et ,osiris1 #eb4 ,the ,esquimaux of ,bering ,strait give the name of 8the sun's walking-stick0 to the vertical bar in a parhelion4 ,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 #ddi4 #ajii ,father ,lambert1 in ,missions ,catholiques1 xii4 7#ahhj7 p4 #baf2 id41 ,murs et superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #aic sq42 ,glaumont1 8,usages1 murs et coutumes des ,no-,caldoniens10 ,revue d'ethnographie1 vii4 7#ahhi7 p4 #aaf4 #aajj ,father ,lambert1 in ,missions ,catholiques1 xxv4 7#ahic7 p4 #aaf2 id41 ,murs et superstitions des ,no-,caldoniens 7,nouma1 #aijj71 pp4 #bif sq4 ,the magic formula differs slightly in the two passages2 in the text ,i have followed the second4 #aaja ,t4 ,arbousset et ,f4 ,daumas1 ,voyage d'exploration au nord-est de la ,colonie du ,cap de ,bonne-,esprance 7,paris1 #ahdb71 pp4 #cej sq4 ,for the kinship with the sacred object 7totem7 from which the clan takes its name1 see ibid4 pp4 #cej1 #dbb1 #dbd4 ,other people have claimed kindred with the sun1 as the ,natchez of ,north ,america 7,voyages au nord1 v4 #bd7 and the ,incas of ,peru4 #aajb ,g4 ,kurze1 8,sitten und ,gebruche der ,lengua-,indianer10 ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 xxiii4 7#aije7 p4 #ag4 #aajc ,r4 ,h4 ,codrington1 in ,journal of the ,anthropological ,institute1 x4 7#ahha7 p4 #bgh2 id41 ,the ,melanesians 7,oxford1 #ahia71 p4 #ahd4 #aajd ,above1 pp4 #bia sq4 #aaje ,g4 ,turner1 ,samoa1 p4 #cdf4 ,see above1 p4 #bhd4 #aajf ,p4 ,j4 ,arriaga1 ,extirpacion de la idolatria del ,piru 7,lima1 #afba71 p4 #cg4 #aajg ,a4 d',orbigny1 ,voyage dans l',amrique ,mridionale1 iii4 7,paris and ,strasburg1 #ahdd7 p4 #bd4 #aajh ,v4 ,solomon1 8,extracts from ,diaries kept in ,car ,nicobar10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #bac4 #aaji ,satapatha-,brhmana1 translated by ,j4 ,eggeling1 part i4 p4 #cbh 7,sacred ,books of the ,east1 vol4 xii474 #aaaj ,e4 ,j4 ,payne1 ,history of the ,new ,world called ,america1 i4 7,oxford1 #ahib7 pp4 #ebj-ebc2 ,k4 ,th4 ,preuss1 in ,verhandlungen der ,berliner anthropologischen ,gesellschaft1 ,november #ae1 #aijb1 pp4 7#ddi7 sq41 7#deg7 sq42 id41 8,die ,feuergtter als ,ausgangspunkt zum ,verstndnis der mexikanischen ,religion10 ,mitteilungen der anthropolog4 ,gesellschaft in ,wien1 xxxiii4 7#aijc7 pp4 #aeg sq41 #afc4 ,a ,mexican legend relates how in the beginning the gods sacrificed themselves by fire in order to set the sun in motion4 ,see ,b4 de ,sahagun1 ,histoire gnrale des choses de la ,nouvelle ,espagne1 bk4 vii4 ch4 #b1 pp4 #dgh sqq4 7,french trans4 by ,jourdanet and ,simeon74 #aaaa ,festus1 s4v4 8,october equus10 p4 #aha1 ed4 ,c4 ,o4 ,mller4 #aaab #b ,kings xxiii4 #aa4 ,compare ,h4 ,zimmern1 in ,e4 ,schrader's ,die ,keilinschriften und das ,alte ,testament 7,berlin1 #aijb71 pp4 #cfi sq4 #aaac ,pausanias1 iii4 #bj4 #d4 #aaad ,xenophon1 ,cyropaed4 viii4 #c4 #bd2 ,philostratus1 ,vit4 ,apollon4 i4 #ca4 #b2 ,ovid1 ,fasti1 i4 #che sq42 ,pausanias1 iii4 #bj4 #d4 ,compare ,xenophon1 ,anabasis1 iv4 #e4 #ce2 ,trogus ,pompeius1 i4 #aj4 #e4 #aaae ,herodotus1 i4 #baf2 ,strabo1 xi4 #h4 #f4 ,on the sacrifice of horses see further ,s4 ,bochart1 ,hierozoicon1 i4 coll4 #age sqq42 ,negelein1 in ,zeitschrift fr ,ethnologie1 xxxiii4 7#aija71 pp4 #fb-ff4 ,many ,asiatics held that the sun rode a horse1 not a chariot4 ,see ,dittenberger1 ,sylloge inscriptionum ,graecarum1 ,no4 #ged1 with note4 #aaaf ,a4 ,bastian1 ,die ,vlker des stlichen ,asien1 iv4 #agd4 ,the name of the place is ,andahuayllas4 #aaag ,th4 ,williams1 ,fiji and the ,fijians1 i4 #bej4 #aaah ,mr4 ,fison's letter is dated ,august #bf1 #ahih4 #aaai ,h4 ,r4 ,schoolcraft1 ,the ,american ,indians 7,buffalo1 #ahea71 pp4 #ig sqq42 id41 ,oneota 7,new ,york and ,london1 #ahde71 pp4 #ge sqq42 ,w4 ,w4 ,gill1 ,myths and ,songs of the ,south ,pacific1 pp4 #fa sq42 ,g4 ,turner1 ,samoa1 pp4 #bjj sq4 #aabj ,fr4 ,boas1 8,the ,eskimo of ,baffin ,land and ,hudson ,bay10 ,bulletin of the ,american ,museum of ,natural ,history1 xv4 7#aija7 p4 #aea4 #aaba ,g4 ,zndel1 8,land und ,volk der ,eweer auf der ,sclavenkste in ,westafrika10 ,zeitschrift der ,gesellschaft fr ,erdkunde zu ,berlin1 xii4 7#ahgg7 p4 #daa4 ,we have met with a somewhat similar charm in ,north ,africa to bring back a runaway slave4 ,see above1 p4 #aeb4 #aabb ,j4 ,chalmers1 ,pioneering in ,new ,guinea 7,london1 #ahhg71 p4 #agb4 #aabc ,aeneas ,sylvius1 ,opera 7,ble1 #aega71 p4 #dah wrongly numbered #dbj2 ,a4 ,thevet1 ,cosmographie universelle 7,paris1 #aege71 ii4 #hea4 #aabd ,r4 ,brough ,smyth1 ,aborigines of ,victoria1 ii4 #ccd2 ,e4 ,m4 ,curr1 ,the ,australian ,race1 i4 #ej4 #aabe ,fancourt1 ,history of ,yucatan1 p4 #aah2 ,brasseur de ,bourbourg1 ,histoire des nations civilises du ,mexique et de l',amrique-,centrale1 ii4 #ea4 #aabf ,s4 ,l4 ,cummins1 8,sub-tribes of the ,bahr-el-,ghazal ,dinkas10 ,journal of the ,anthropological ,institute1 xxxiv4 7#aijd7 p4 #afd4 #aabg 7,south ,african7 ,folklore ,journal1 vol4 i4 part i4 7,capetown1 #ahgi7 p4 #cd2 ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 pp4 #adg sq42 ,rev4 ,e4 ,gottschling1 8,the ,bawenda10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #cha4 #aabh ,e4 ,j4 ,eyre1 ,journals of ,expeditions of ,discovery into ,central ,australia 7,london1 #ahde71 ii4 #cfe4 ,the ,ovakumbi of ,angola place a stone in the fork of a tree as a memorial at any place where they have learned something which they wish to remember4 ,see ,ch4 ,wunenberger1 8,la ,mission et le royaume de ,humb10 ,missions ,catholiques1 xx4 7#ahhh7 p4 #bgj4 #aabi ,e4 ,m4 ,curr1 ,the ,australian ,race1 iii4 #ade4 #aacj ,k4 ,vetter1 ,komm herber und hilf uns6 oder die ,arbeit der ,neuen-,dettelsauer ,mission in ,deutsch ,neu-,guinea1 ii4 7,barmen1 #ahih7 p4 #bi2 id41 in ,b4 ,hagen's ,unter den ,papua's 7,wiesbaden1 #ahii71 p4 #bhg4 #aaca ,w4 ,w4 ,skeat1 ,malay ,magic1 pp4 #ib sq4 #aacb ,g4 ,m4 ,dawson1 8,notes on the ,shuswap ,people of ,british ,columbia10 ,transactions of the ,royal ,society of ,canada1 ix4 7#aija1 pub4 #aijb7 section ii4 p4 #ch4 #aacc ,j4 ,g4 ,gmelin1 ,reise durch ,sibirien 7,gttingen1 #agea-eb71 ii4 #eaj4 #aacd ,c4 ,h4 ,cottrell1 ,recollections of ,siberia 7,london1 #ahdb71 p4 #adj4 #aace ,j4 ,owen ,dorsey1 8,omaha ,sociology10 ,third ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhd71 p4 #bda2 id41 8,a ,study of ,siouan ,cults10 ,eleventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahid71 p4 #daj4 #aacf ,g4 ,m4 ,dawson1 8,on the ,haida ,indians of the ,queen ,charlotte ,islands10 ,geological ,survey of ,canada1 ,report of ,progress for #ahgh-ahgi1 p4 #abd ,b4 #aacg ,w4 ,powell1 ,wanderings in a ,wild ,country 7,london1 #ahhc71 p4 #afi4 #aach ,o4 ,dapper1 ,description de l',afrique 7,amsterdam1 #afhf71 p4 #chi4 #aaci ,mission scientifique du ,cap ,horn1 vii4 7,paris1 #ahia7 p4 #beg4 #aadj ,j4 ,richardson1 ,a ,dictionary of ,persian1 ,arabic1 and ,english1 ,new ,edition 7,london1 #ahbi71 pp4 liii4 sq4 #aada ,relations des ,jsuites1 #afcf1 p4 #ch 7,canadian reprint74 ,on the other hand1 some of the ,new ,south ,wales aborigines thought that a wished-for wind would not rise if shell-fish were roasted at night 7,d4 ,collins1 ,account of the ,english ,colony in ,new ,south ,wales1 ,london1 #ahjd1 p4 #chb74 #aadb ,j4 ,mooney1 8,sacred ,formulas of the ,cherokees10 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 pp4 #chg sq4 #aadc ,annales de l',association de la ,propagation de la ,foi1 iv4 7#ahcj7 p4 #dhb4 #aadd ,c4 ,m4 ,pleyte1 8,ethnographische ,beschrijving der ,kei ,eilanden10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 p4 #hbg4 #aade ,r4 ,h4 ,codrington1 ,the ,melanesians1 pp4 #bjj1 #bja4 #aadf ,j4 ,palmer1 quoted by ,r4 ,h4 ,codrington1 ,the ,melanesians1 p4 #bja1 note4 #aadg ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 p4 #aea4 #aadh ,b4 ,hagen1 ,unter den ,papua's 7,wiesbaden1 #ahii71 p4 #bfi4 #aadi ,w4 ,monckton1 8,some ,recollections of ,new ,guinea ,customs10 ,journal of the ,polynesian ,society1 v4 7#ahif7 p4 #ahf4 #aaej ,j4 ,g4 ,dalyell1 ,the ,darker ,superstitions of ,scotland1 p4 #bdh4 #aaea ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #bf 7separate reprint from the ,report of the ,british ,association for #ahij74 #aaeb ,a4 ,c4 ,haddon1 ,head-hunters1 p4 #fj2 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 vi4 7,cambridge1 #aijh7 pp4 #bja sq4 #aaec ,martin1 8,description of the ,western ,islands of ,scotland10 in ,pinkerton's ,voyages and ,travels1 iii4 #fbg2 ,miss ,c4 ,f4 ,gordon ,cumming1 ,in the ,hebrides1 pp4 #aff sq4 #aaed ,w4 ,fraser1 in ,sir ,john ,sinclair's ,statistical ,account of ,scotland1 viii4 7,edinburgh1 #agic7 p4 #eb1 note4 #aaee ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten 7,st4 ,petersburg1 #ahed71 pp4 #aje sq4 #aaef ,a4 ,c4 ,haddon1 8,the ,ethnography of the ,western ,tribe of ,torres ,straits10 ,journal of the ,anthropological ,institute1 xix4 7#ahij71 pp4 #dja sq42 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd71 pp4 #cea sq4 #aaeg ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #ceb4 #aaeh ,mary ,e4 ,b4 ,howitt1 ,folklore and ,legends of some ,victorian ,tribes 7in manuscript74 #aaei ,see above1 p4 #bfc4 #aafj ,h4 ,egede1 ,description of ,greenland1 second edition 7,london1 #ahah71 p4 #aif1 note4 #aafa ,hesychius and ,suidas1 s4v4 2 ,eustathius1 on ,homer1 ,od4 x4 #bb1 p4 #afde4 ,compare ,j4 ,tpffer1 ,attische ,genealogie1 p4 #aab1 who conjectures that the ,eudanemi or ,heudanemi at ,athens may also have claimed the power of lulling the winds4 #aafb ,eunapius1 ,vitae sophistarum3 ,aedesius1 p4 #dfc1 ,didot edition4 #aafc ,pliny1 ,nat4 ,hist4 xviii4 #bid4 ,compare ,geoponica1 ii4 #ah4 #aafd ,olaus ,magnus1 ,gentium septentr4 hist4 iii4 #ae4 #aafe ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 pp4 #ajg sq4 #aaff ,dana1 ,two ,years before the ,mast1 ch4 vi4 #aafg ,j4 ,scheffer1 ,lapponia 7,frankfort1 #afgc71 p4 #add2 ,j4 ,train1 ,account of the ,isle of ,man1 ii4 #aff2 ,miss ,c4 ,f4 ,gordon ,cumming1 ,in the ,hebrides1 pp4 #bed sq42 ,ch4 ,rogers1 ,social ,life in ,scotland1 iii4 #bbj2 ,sir ,w4 ,scott1 ,pirate1 note to ch4 vii42 ,miss ,m4 ,cameron1 in ,folklore1 xiv4 7#aijc7 pp4 #cja sq4 ,compare ,shakespeare1 ,macbeth1 ,act i4 ,sc4 #c1 line #aa4 8,but1 my loving master1 if any wind will not serve1 then ,i wish ,i were in ,lapland1 to buy a good wind of one of the honest witches1 that sell so many winds there and so cheap0 7,izaac ,walton1 ,compleat ,angler1 ch4 v474 #aafh ,j4 ,g4 ,lockhart1 ,memoirs of the ,life of ,sir ,walter ,scott1 iii4 #bjc 7first edition74 #aafi ,c4 ,leemius1 ,de ,lapponibus ,finmarchiae1 etc41 commentatio 7,copenhagen1 #agfg71 p4 #ded4 #aagj ,homer1 ,odyssey1 x4 #ai sqq4 ,it is said that ,perdoytus1 the ,lithuanian ,aeolus1 keeps the winds enclosed in a leathern bag2 when they escape from it he pursues them1 beats them1 and shuts them up again4 ,see ,e4 ,veckenstedt1 ,die ,mythen1 ,sagen und ,legenden der ,zamaiten 7,litauer71 i4 #aec4 ,the statements of this writer1 however1 are to be received with caution4 #aaga ,j4 ,chalmers1 ,pioneering in ,new ,guinea1 p4 #agg4 #aagb ,lieut4 ,herold1 in ,mitteilungen aus den deutschen ,schutzgebieten1 v4 7#ahib7 pp4 #add sq42 ,h4 ,klose1 ,togo unter deutscher ,flagge 7,berlin1 #ahii71 p4 #ahi4 #aagc ,rev4 ,j4 ,macdonald1 ,religion and ,myth 7,london1 #ahic71 p4 #g4 #aagd ,fr4 ,boas1 8,the ,central ,eskimo10 ,sixth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhh71 p4 #eic4 #aage ,arctic ,papers for the ,expedition of #ahge 7,royal ,geographical ,society71 p4 #bgd4 #aagf ,j4 ,murdoch1 8,ethnological ,results of the ,point ,barrow ,expedition10 ,ninth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahib71 pp4 #dcb sq4 #aagg ,m4 ,bloomfield1 ,hymns of the ,atharva-,veda1 p4 #bdi 7,sacred ,books of the ,east1 vol4 xlii472 ,w4 ,caland1 ,altindisches ,zauberritual1 p4 #abh4 #aagh ,father ,livinhac1 in ,annales de la ,propagation de la ,foi1 liii4 7#ahha7 p4 #bji4 #aagi ,j4 ,perham1 8,sea ,dyak ,religion10 ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 ,no4 #aj 7,december #ahhb71 pp4 #bda sq42 ,h4 ,ling ,roth1 ,the ,natives of ,sarawak and ,british ,north ,borneo1 i4 #bja2 ,a4 ,w4 ,nieuwenhuis1 ,in ,centraal ,borneo 7,leyden1 #aijj71 ii4 #ahj sq4 ,the people of ,samarcand used to beat drums and dance in the eleventh month to demand cold weather1 and they threw water on one another4 ,see ,e4 ,chavannes1 ,les ,tou-,kiue 7,turcs7 ,occidentaux 7,st4 ,petersburg1 #aijc71 p4 #ace4 #aahj ,j4 ,g4 ,campbell1 ,superstitions of the ,highlands and ,islands of ,scotland 7,glasgow1 #aijj71 pp4 #bd sq4 #aaha ,p4 ,sbillot1 ,coutumes populaires de la ,haute-,bretagne1 pp4 #cjb sq4 #aahb ,holzmayer1 8,osiliana10 ,verhandlungen der gelehrten ,estnischen ,gesellschaft zu ,dorpat1 vii4 #b1 p4 #ed4 #aahc ,a4 ,kuhn und ,w4 ,schwartz1 ,norddeutsche ,sagen1 ,mrchen und ,gebruche1 p4 #ded1 #djf2 ,von ,alpenburg1 ,mythen und ,sagen ,tirols1 pp4 #bfb1 #cfe sq42 ,w4 ,mannhardt1 ,die ,gtter der deutschen und nordischen ,vlker 7,berlin1 #ahfj71 p4 #ii2 id41 ,antike ,wald- und ,feldkulte1 p4 #he2 ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten1 p4 #aji2 ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven1 p4 #aag4 ,in some parts of ,austria and ,germany1 when a storm is raging1 the people open a window and throw out a handful of meal1 saying to the wind1 8,there1 that's for you1 stop60 ,see ,a4 ,peter1 ,volksthmliches aus sterreichisch-,schlesien1 ii4 #bei2 ,j4 ,grimm1 ,deutsche ,mythologie1 p4 #ebi2 ,zingerle1 ,sitten ,bruche und ,meinungen des ,tiroler ,volkes1 p4 #aah1 #ajdf4 ,similarly an old ,irishwoman has been seen to fling handfuls of grass into a cloud of dust blown along a road1 and she explained her behaviour by saying that she wished to give something to the fairies who were playing in the dust 7,folklore1 iv4 7#ahic7 p4 #ceb74 ,but these are sacrifices to appease1 not ceremonies to constrain the spirits of the air2 thus they belong to the domain of religion rather than to that of magic4 ,the ancient ,greeks sacrificed to the winds4 ,see ,p4 ,stengel1 8,die ,opfer der ,hellenen an die ,winde10 ,hermes1 xvi4 7#ahha7 pp4 #cdf-cej2 and my note on ,pausanias1 ii4 #ab4 #a4 #aahd ,j4 ,g4 ,kohl1 ,die deutsch-russischen ,ostseeprovinzen1 ii4 #bgh4 #aahe ,g4 ,kurze1 8,sitten und ,gebruche der ,lengua-,indianer10 ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 xxiii4 7#aije7 p4 #ag4 #aahf ,f4 de ,azara1 ,voyage dans l',amrique ,mridionale1 ii4 #acg4 #aahg ,p4 ,lozano1 ,descripcion chorographica del ,gran ,chaco 7,cordova1 #agcc71 p4 #ga2 ,charlevoix1 ,histoire du ,paraguay1 ii4 #gd2 ,guevara1 ,historia del ,paraguay1 p4 #bc 7in ,p4 de ,angelis's ,coleccion de obras y documentos1 etc41 ii41 ,buenos ,ayres1 #ahcf72 ,d4 de ,alvear1 ,relacion geografica e historica de la provincia de ,misiones1 p4 #ad 7,p4 de ,angelis1 op4 cit4 iv474 #aahh ,w4 ,a4 ,henry1 8,bijdrage tot de ,kennis der ,bataklanden10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xvii4 #bc sq4 #aahi ,a4 ,w4 ,nieuwenhuis1 ,quer durch ,borneo1 i4 7,leyden1 #aijd7 p4 #ig4 #aaij ,r4 ,brough ,smyth1 ,aborigines of ,victoria1 i4 #deg sq42 compare id41 ii4 #bgj2 ,a4 ,w4 ,howitt1 in ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 p4 #aid1 note2 ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 p4 #fcb4 #aaia ,w4 ,cornwallis ,harris1 ,the ,highlands of ,ethiopia 7,london1 #ahdd71 i4 #ceb4 ,compare ,ph4 ,paulitschke1 ,ethnographie ,nord-ost-,afrikas3 die geistige ,cultur der ,dankil1 ,galla und ,soml 7,berlin1 #ahif71 p4 #bh4 ,even where these columns or whirlwinds of dust are not attacked they are still regarded with awe4 ,the ,ainos believe them to be filled with demons2 hence they will hide behind a tree and spit profusely if they see one coming 7,j4 ,batchelor1 ,the ,ainu and their ,folklore1 p4 #che74 ,in some parts of ,india they are supposed to be bhuts going to bathe in the ,ganges 7,denzil ,c4 ,j4 ,ibbetson1 ,settlement ,report of the ,panipat1 ,tahsil1 and ,karnal ,parganah of the ,karnal ,district1 p4 #aed74 ,the ,chevas and ,tumbucas of ,south ,africa fancy them to be the wandering souls of sorcerers 7,zeitschrift fr allgemeine ,erdkunde1 vi4 7,berlin1 #ahef7 pp4 #cja sq474 ,the ,baganda and the ,pawnees believe them to be ghosts 7,j4 ,roscoe in ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #gc2 ,g4 ,b4 ,grinnell1 ,pawnee ,hero-,stories and ,folk-tales1 p4 #ceg74 ,californian ,indians think that they are happy souls ascending to the heavenly land 7,stephen ,powers1 ,tribes of ,california1 p4 #cbh74 ,once when a great ,fijian chief died1 a whirlwind swept across the lagoon4 ,an old man who saw it covered his mouth with his hand and said in an awestruck whisper1 8,there goes his spirit60 7,rev4 ,lorimer ,fison1 in a letter to the author1 dated ,august #bf1 #ahih74 #aaib ,herodotus1 iv4 #agc2 ,aulus ,gellius1 xvi4 #aa4 ,the ,cimbrians are said to have taken arms against the tide 7,strabo1 vii4 #b4 #a74 ,,chapter ,,vi--,magicians as ,kings #aaic ,the government of the western islanders of ,torres ,straits is similar4 ,see ,a4 ,c4 ,haddon1 in ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #bfc sq4 ,so1 too1 the ,bantoc ,igorot of the ,philippines have no chiefs and are ruled by councils of old men4 ,see ,a4 ,e4 ,jenks1 ,the ,bantoc ,igorot 7,manila2 #aije71 pp4 #cb sq41 #afg sq4 #aaid ,spencer and ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #i-ae1 #aed1 #aei-bje2 id41 ,northern ,tribes of ,central ,australia1 pp4 #bj-bg1 #bhe-big1 #cji sq41 #caf2 ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #cbj-cbf4 #aaie ,a4 ,w4 ,howitt1 op4 cit4 p4 #cjc4 #aaif ,a4 ,w4 ,howitt1 op4 cit4 p4 #cac4 #aaig ,a4 ,w4 ,howitt1 op4 cit4 p4 #cad4 #aaih ,a4 ,w4 ,howitt1 op4 cit4 pp4 #big-bii4 ,for more examples of headmen who are also magicians see ib4 pp4 #cja sq41 #cjb1 #cag4 #aaii ,scott ,nind1 8,description of the ,natives of ,king ,george's ,sound 7,swan ,river ,colony710 ,journal of the ,r4 ,geographical ,society1 i4 7#ahcb7 p4 #da4 #abjj ,sir ,w4 ,mac,gregor1 ,british ,new ,guinea 7,london1 #ahig71 p4 #da4 #abja ,le ,r4 ,p4 ,guis1 8,les ,papous10 ,les ,missions ,catholiques1 xxxvi4 7#aijd7 p4 #ccd4 #abjb ,j4 ,chalmers1 8,toaripi10 ,journal of the ,anthropological ,institute1 xxvii4 7#ahih7 p4 #ccd4 #abjc ,e4 ,beardmore1 8,the ,natives of ,mowat ,daudai1 ,new ,guinea10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 p4 #dfd4 #abjd ,c4 ,g4 ,seligmann1 ,the ,melanesians of ,british ,new ,guinea 7,cambridge1 #aiaj71 pp4 #dee sq4 #abje ,m4 ,krieger1 ,neu-,guinea 7,berlin1 n4d471 p4 #ccd4 #abjf ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 p4 #df4 #abjg ,r4 ,h4 ,codrington1 op4 cit4 p4 #eb4 ,as to the mana or supernatural power of chiefs and others1 see ibid4 pp4 #aah sqq42 above1 pp4 #bbg sq4 ,i have pointed out 7p4 #aaa1 note #b7 that this supernatural power supplies1 as it were1 the physical basis of magic4 #abjh ,father ,a4 ,deniau1 8,croyances religieuses et murs des indignes de l'le ,malo 7,nouvelles-,hbrides710 ,les ,missions ,catholiques1 xxxiii4 7#aija7 p4 #cdg4 #abji ,r4 ,h4 ,codrington1 op4 cit4 p4 #ef4 #abaj ,c4 ,ribbe1 ,zwei ,jahren unter den ,kannibalen der ,salomo-,inseln 7,dresden-,blasewitz1 #aijc71 pp4 #agc sq4 #abaa ,c4 ,g4 ,seligmann1 ,the ,melanesians of ,new ,guinea 7,cambridge1 #aiaj71 p4 #gjb4 #abab ,g4 ,brown1 ,d4,d41 ,melanesians and ,polynesians 7,london1 #aiaj71 p4 #bgj4 #abac ,rev4 ,g4 ,brown1 op4 cit4 p4 #dbi4 #abad ,g4 ,turner1 ,samoa1 pp4 #cbj-cbb4 #abae ,see above1 p4 #age4 #abaf ,o4 ,baumann1 ,durch ,massailand zur ,nilquelle 7,berlin1 #ahid71 pp4 #ahg sq4 #abag ,o4 ,baumann1 op4 cit4 p4 #agc4 #abah ,h4 ,cole1 8,notes on the ,wagogo of ,german ,east ,africa10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #cba4 #abai ,sir ,harry ,johnston1 ,the ,uganda ,protectorate 7,london1 #aijb71 ii4 #hcj4 #abbj ,o4 ,baumann1 ,durch ,massailand zur ,nilquelle1 p4 #afd4 #abba ,baron ,c4 ,c4 von der ,decken1 ,reisen in ,ost-,afrika1 ii4 7,leipsic and ,heidelberg1 #ahga7 p4 #bd4 #abbb ,m4 ,merker1 ,die ,masai 7,berlin1 #aijd71 pp4 #ah sq4 ,i have slightly abridged the writer's account4 #abbc ,m4 ,merker1 ,die ,masai1 p4 #ba4 ,as to the medicine-men of the ,masai1 see further ,a4 ,c4 ,hollis1 ,the ,masai 7,oxford1 #aije71 pp4 #cbd-ccj4 #abbd ,o4 ,baumann1 ,durch ,massailand zur ,nilquelle1 p4 #afd4 #abbe ,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1 #aiji71 pp4 #di sq4 #abbf ,sir ,h4 ,johnston1 ,the ,uganda ,protectorate1 ii4 #hea4 #abbg ,sir ,h4 ,johnston1 ,the ,uganda ,protectorate1 ii4 #ggi4 #abbh ,w4 ,e4 ,r4 ,cole1 8,african ,rain-making ,chiefs1 the ,gondokoro ,district1 ,white ,nile10 ,man1 x4 7#aiaj7 pp4 #ij-ib2 ,yuzbashi1 8,tribes on the ,upper ,nile10 ,journal of the ,african ,society1 ,no4 #ad 7,january1 #aije71 pp4 #bbh sq42 ,brun-,rollet1 ,le ,nil ,blanc et le ,soudan 7,paris1 #ahee71 pp4 #bbg sq42 ,f4 ,spire1 8,rain-making in ,equatorial ,africa10 ,journal of the ,african ,society1 ,no4 #ag 7,october1 #aije71 pp4 #ae-ba4 #abbi ,emin ,pasha1 quoted by ,fr4 ,stuhlmann1 ,mit ,emin ,pascha ins ,herz von ,afrika 7,berlin1 #ahid71 pp4 #ggh-ghj4 #abcj ,f4 ,spire1 8,rain-making in ,equatorial ,africa10 ,journal of the ,african ,society1 ,no4 #ag 7,october1 #aije71 pp4 #af-ah1 #ba4 #abca ,g4 ,schweinfurth1 ,the ,heart of ,africa 7,london1 #ahgh71 i4 #add sq4 #abcb ,e4 ,d4 ,pruyssenaere1 8,reisen und ,forschungen im ,gebiete des ,weissen und ,blauen ,nil10 ,petermanns ,mittheilungen1 ,ergnzungsheft1 ,no4 #ej 7,gotha1 #ahgg71 pp4 #bg sq4 #abcc ,sir ,h4 ,johnston1 ,the ,uganda ,protectorate1 ii4 #eee4 #abcd ,g4 ,casati1 ,ten ,years in ,equatoria 7,london and ,new ,york1 #ahia71 ii4 #eg1 compare i4 #acd4 #abce ,ch4 ,wunenberger1 8,la ,mission et le royaume de ,humb1 sur les bords du ,cunne10 ,les ,missions ,catholiques1 xx4 7#ahhh7 p4 #bfb4 #abcf ,e4 ,torday and ,t4 ,a4 ,joyce1 8,notes on the ,ethnography of the ,ba-,yaka10 ,journal of the ,anthropological ,institute1 xxxvi4 7#aijf7 pp4 #dh1 #ea4 #abcg ,e4 ,torday and ,t4 ,a4 ,joyce1 8,on the ,ethnology of the ,south-,western ,congo ,free ,state10 ,journal of the ,r4 ,anthropological ,institute1 xxxvii4 7#aijg7 p4 #adj4 #abch ,o4 ,lenz1 ,skizzen aus ,westafrika 7,berlin1 #ahgh71 p4 #hg4 #abci ,a4 ,mansfeld1 ,urwald-,dokumente1 ,vier ,jahre unter den ,crossflussnegern ,kameruns 7,berlin1 #aijh71 p4 #afa4 #abdj ,ch4 ,partridge1 ,cross ,river ,natives 7,london1 #aije71 pp4 #bja sq4 ,the care taken of the chief's cut hair and nails is a precaution against the magical use that might be made of them by his enemies4 ,see ,the ,golden ,bough1 ,second ,edition1 i4 #cge sqq4 #abda ,dudley ,kidd1 ,the ,essential ,kafir 7,london1 #aijd71 p4 #aad4 8,the chief collects to himself all medicines of known power2 each doctor has his own special medicine or medicines1 and treats some special form of disease1 and the knowledge of such medicines is transmitted as a portion of the inheritance to the eldest son4 ,when a chief hears that any doctor has proved successful in treating some case where others have failed1 he calls him and demands the medicine1 which is given up to him4 ,thus the chief becomes the great medicine-man of his tribe1 and the ultimate reference is to him4 ,if he fail1 the case is given up as incurable0 7,h4 ,callaway1 ,religious ,system of the ,amazulu1 part iv4 pp4 #dai sq41 note74 ,the medicines here referred to are probably for the most part magical rather than medicinal in our sense of the term4 #abdb ,dudley ,kidd1 op4 cit4 p4 #aae4 #abdc ,w4 ,grant1 8,magato and his ,tribe10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #bfg4 #abdd ,l4 ,decle1 ,three ,years in ,savage ,africa 7,london1 #ahih71 p4 #aed4 #abde ,r4 ,moffat1 ,missionary ,labours and ,scenes in ,southern ,africa 7,london1 #ahdb71 p4 #cjf4 #abdf ,e4 ,a4 ,maund1 8,zambesia1 the new ,british ,possession in ,central ,south ,africa10 ,proceedings of the ,royal ,geographical ,society1 #ahij1 p4 #fea4 #abdg ,father ,c4 ,croonenberghs1 in ,annales de la ,propagation de la ,foi1 liii4 7#ahha7 pp4 #bfb sq41 #bfg sq4 #abdh ,see above1 pp4 #cdd1 #cde1 #cdf4 #abdi ,j4 ,b4 ,labat1 ,relation historique de l'thiopie occidentale 7,paris1 #agcb71 ii4 #agb-agf4 #abej ,h4 ,hecquard1 ,reise an der ,kste und in das ,innere von ,west ,afrika 7,leipsic1 #ahed71 p4 #gh4 #abea ,a4 ,bastian1 ,die deutsche ,expedition an der ,loango-,kste1 i4 #ced1 ii4 #bcj4 #abeb ,j4 ,leighton ,wilson1 ,western ,africa 7,london1 #ahef71 pp4 #abi sq42 ,miss ,mary ,h4 ,kingsley1 in ,journal of the ,anthropological ,institute1 xxix4 7#ahii7 p4 #fb4 #abec ,p4 ,kollmann1 ,the ,victoria ,nyanza 7,london1 #ahii71 p4 #afh4 #abed ,mgr ,livinhac1 in ,annales de la ,propagation de la ,foi1 lx4 7#ahhh7 p4 #aaj4 #abee ,d',unienville1 ,statistique de l',ile ,maurice 7,paris1 #ahch7 iii4 #bhe sq4 #abef ,a4 van ,gennep1 ,tabou et ,totmisme ,madagascar 7,paris1 #aijd71 p4 #aah1 quoting ,leguvel de ,lacombe1 ,voyage ,madagascar 7,paris1 #ahdj71 i4 #bbi sq4 ,probably the ,antimoirona are identical with the ,antimores4 #abeg ,emin ,pasha1 quoted by ,fr4 ,stuhlmann1 ,mit ,emin ,pascha ins ,herz von ,afrika 7,berlin1 #ahid71 pp4 #ggi sq4 #abeh ,schol4 on ,apollonius ,rhodius1 ,argon4 ii4 #abdh 4 1 1 4 #abei ,ammianus ,marcellinus1 xxviii4 #e4 #ad4 #abfj ,plutarch1 ,isis et ,osiris1 #gc4 #abfa ,g4 ,turner1 ,samoa1 pp4 #cjd sq4 #abfb ,a4 ,pfizmayer1 8,nachrichten von den alten ,bewohnern des heutigen ,corea10 ,sitzungsberichte der philos4-histor4 ,classe der kais4 ,akademie der ,wissenschaften 7,vienna71 lvii4 7#ahfh7 pp4 #dhc sq4 ,it would seem that the ,chinese reported similarly of the ,roman emperors4 ,see ,hirth1 ,china and the ,roman ,orient1 pp4 #da1 #dd1 #eb1 #eh1 #gj1 #gh4 #abfc ,n4 ,b4 ,dennis1 ,folklore of ,china 7,london and ,hongkong1 #ahgf71 p4 #abe4 ,an account of the ,peking ,gazette1 the official publication of the ,chinese government1 may be read in ,lettres difiantes et curieuses1 ,nouvelle ,edition1 xxi4 #ie-ahb4 #abfd ,mgr ,havard1 in ,annales de la ,propagation de la ,foi1 vii4 7#ahcd7 pp4 #dgj-dgc4 #abfe ,gio4 ,filippo de ,marini1 ,historia et relatione del ,tunchino et del ,giappone 7,rome1 #affe71 pp4 #acg sq42 ,relation nouvelle et curieuse des royaumes de ,tunquin et de ,lao1 traduite de l',italien du ,p4 ,mariny 7sic7 ,romain 7,paris1 #afff71 pp4 #beh sq4 #abff ,h4 ,h4 ,bancroft1 ,the ,native ,races of the ,pacific ,states1 ii4 #adf4 #abfg ,geo4 ,catlin1 ,manners1 ,customs1 and ,conditions of the ,north ,american ,indians 7,london1 #ahdd71 i4 #dj sq4 #abfh ,w4 ,l4 ,hardisty1 8,the ,loucheux ,indians10 ,report of the ,smithsonian ,institution for #ahff1 pp4 #cab1 #caf4 #abfi ,rev4 ,j4 ,jett1 8,on the ,medicine-,men of the ,ten'a10 ,journal of the ,r4 ,anthropological ,institute1 xxxvii4 7#aijg7 p4 #afc4 ,by the ,ten'a the writer means the tribe which is variously known as the ,tinneh1 ,dn1 ,dindjie1 etc41 according to the taste and fancy of the speller4 #abgj ,roland ,b4 ,dixon1 8,the ,northern ,maidu10 ,bulletin of the ,american ,museum of ,natural ,history1 vol4 xvii4 part iii4 7,new ,york1 #aije7 p4 #bfg4 #abga ,roland ,b4 ,dixon1 op4 cit4 pp4 #cbh1 #cca4 #abgb ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 pp4 #cgb sq4 #abgc ,s4 ,power1 op4 cit4 pp4 #chj sq4 #abgd ,f4 ,a4 ,thevet1 ,les ,singularitez de la ,france ,antarctique1 autrement nomme ,amrique 7,antwerp1 #aeeh71 p4 #fe wrongly numbered #fg4 #abge ,c4 ,f4 ,phil4 v4 ,martius1 ,zur ,ethnographie ,amerikas1 zumal ,brasiliens 7,leipsic1 #ahfg71 p4 #gf4 #abgf ,g4 ,kurze1 8,sitten und ,gebruche der ,lengua-,indianer10 ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 xxiii4 7,jena1 #aije7 pp4 #ai1 #bi4 #abgg ,sir ,r4 ,schomburgk1 ,reisen in ,britisch-,guiana1 i4 #afi sq41 compare id4 i4 #dbc1 ii4 #dca2 7,sir7 ,everard ,f4 im ,thurn1 ,among the ,indians of ,guiana 7,london1 #ahhc71 pp4 #baa1 #bbc sq41 #cbh1 #ccc sq41 #cci sq4 #abgh ,w4 ,w4 ,skeat and ,c4 ,o4 ,blagden1 ,pagan ,races of the ,malay ,peninsula 7,london1 #aijf71 ii4 #aif sq4 #abgi ,w4 ,w4 ,skeat1 ,malay ,magic 7,london1 #aijj71 p4 #cf4 #abhj ,g4 ,maan1 8,enige mededeelingen omtrent de zeden en gewoonten der ,toerateya ten opzichte van de rijstbouw10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlvi4 7#aijc7 p4 #cci4 ,the name ,toorateya or 8inlander0 is only another form of ,toradja4 #abha ,h4 ,low1 ,sarawak 7,london1 #ahdh71 pp4 #bei sq4 #abhb ,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #ei4 #abhc ,t4 ,j4 ,newbold1 ,political and ,statistical ,account of the ,british ,settlements in the ,straits of ,malacca1 ii4 #aic2 ,w4 ,w4 ,skeat1 ,malay ,magic1 pp4 #bc-bi4 #abhd ,g4 ,j4 ,harrebome1 8,een ornamentenfeest van ,gantarang 7,zuid-,celebes710 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xix4 7#ahge7 pp4 #cdd-cea2 ,g4 ,k4 ,niemann1 8,de ,boegineezen en ,makassaren10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 xxxviii4 7#ahhi7 pp4 #bgj sq42 ,d4 ,f4 van ,braam ,morris1 in ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxiv4 7#ahia7 pp4 #bae sq42 ,a4 ,c4 ,kruijt1 8,van ,paloppo naar ,posso10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 pp4 #ah1 #be sq42 ,l4 ,w4 ,c4 van den ,berg1 8,de ,mohammedaansche ,vorsten in ,nederlandsch-,indi10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 liii4 7#aija7 pp4 #gb-hj4 #abhe ,a4 ,moret1 ,le ,rituel du culte divin journalier en gypte 7,paris #aijb7 pp4 #id sq4 #abhf ,sir ,william ,mac,gregor1 8,lagos1 ,abeokuta1 and the ,alake10 ,journal of the ,african ,society1 ,no4 #ab 7,july1 #aijd71 p4 #dgb4 #abhg ,e4 ,perregaux1 ,chez les ,achanti 7,neuchatel1 #aijf71 p4 #adj4 #abhh ,j4 ,spieth1 ,die ,ewe-,stmme 7,berlin1 #aijf71 pp4 #gf1 #gh1 compare pp4 #aja sq4 #abhi ,a4 ,bastian1 ,vlkerstmme am ,brahmaputra 7,berlin1 #ahhc71 p4 xi4 #abij ,herodotus1 iv4 #e-g4 ,compare ,k4 ,neumann1 ,die ,hellenen im ,skythenlande1 i4 7,berlin1 #ahee7 pp4 #bfi sq4 #abia ,pausanias1 ix4 #dj4 #aa sq4 #abib ,apollodorus1 ,bibliotheca1 ed4 ,r4 ,wagner1 p4 #ahe4 ,on public talismans in antiquity see ,ch4 ,a4 ,lobeck1 ,aglaophamus1 pp4 #bgh sqq42 and my note on ,pausanias1 viii4 #dj4 #aa4 #abic ,the ,laws of ,manu1 ix4 #bdf sq41 translated by ,g4 ,bhler1 p4 #che 7,sacred ,books of the ,east1 vol4 xxv474 #abid ,homer1 ,odyssey1 ii4 #dji1 iv4 #dc1 #fia1 vii4 #afg1 viii4 #b1 xviii4 #dje2 ,iliad1 ii4 #cce1 xvii4 #dfd1 etc4 #abie ,homer1 ,odyssey1 xix4 #aji-aad4 ,the passage was pointed out to me by my friend ,prof4 ,w4 ,ridgeway4 ,naturally this view was not shared by the enlightened ,greeks of a later age4 ,see ,sophocles1 ,oedipus ,tyrannus1 #ca sqq42 ,polybius1 ,hist4 vi4 #f sq4 #abif ,nicolaus ,damascenus1 bk4 vi4 frag4 #di1 in ,fragmenta historicorum ,graecorum1 ed4 ,c4 ,mller1 iii4 #cha1 1 4 #abig ,apollodorus1 ,bibliotheca1 iii4 #e4 #a4 #abih ,ammianus ,marcellinus1 xxviii4 #e4 #ad4 #abii ,snorro ,starleson1 ,chronicle of the ,kings of ,norway 7trans4 by ,s4 ,laing71 saga i4 chs4 #ah1 #dg4 ,compare ,f4 ,liebrecht1 ,zur ,volkskunde 7,heilbronn1 #ahgi71 p4 #g2 ,j4 ,scheffer1 ,upsalia 7,upsala1 #afff71 p4 #acg4 ,in #ahad a pestilence broke out among the ,chukchees of north-eastern ,siberia1 which carried off many of the people and spread its ravages among the herds of reindeer4 ,the shamans declared that the spirits were angry and would not stay the plague till the virtuous ,kotchne1 one of the most venerated chiefs1 had been offered to them in sacrifice4 ,no one was found hardy enough to raise a sacrilegious hand against him1 and the shamans had to force the chief's own son to cut his father's throat4 ,see ,de ,wrangell1 ,le ,nord de la ,sibrie 7,paris1 #ahdc71 i4 #bfe-bfg4 #acjj ,saxo ,grammaticus1 ,historia ,danica1 bk4 xiv4 p4 #ggi1 ed4 ,p4 ,e4 ,mller4 #acja ,p4 ,w4 ,joyce1 ,social ,history of ,ancient ,ireland 7,london1 #aijc71 i4 #ef sq42 ,j4 ,o',donovan1 ,the ,book of ,rights 7,dublin1 #ahdg71 p4 #h1 note4 ,compare ,brenger-,fraud1 ,superstitions et survivances1 i4 #dib4 #acjb ,s4 ,johnson1 ,journey to the ,western ,islands 7,baltimore1 #ahae71 p4 #aae4 #acjc ,j4 ,g4 ,campbell1 ,superstitions of the ,highlands and ,islands of ,scotland 7,glasgow1 #aijj71 p4 #e4 ,as to the banner see also ,th4 ,pennant1 8,second ,tour in ,scotland10 in ,pinkerton's ,voyages and ,travels1 iii4 #cba sq4 #acjd ,j4 ,g4 ,dalyell1 ,the ,darker ,superstitions of ,scotland 7,edinburgh1 #ahcd71 pp4 #fb sqq4 #acje ,memoirs of ,john ,evelyn1 ,esq41 ,new ,edition 7,london1 #ahbg71 ii4 #aea sq41 under ,july #fth1 #affj4 ,angel gold were gold coins with the figure of an angel stamped on them4 ,as to ,charles's triumphal entrance into ,london1 see ,evelyn1 op4 cit4 ii4 #adh sq4 #acjf ,memoirs of ,samuel ,pepys1 ,esq41 edited by ,lord ,braybrook1 ,second ,edition 7,london1 #ahbh71 i4 #ahg1 compare ib4 p4 #aaj1 iii4 #aib4 #acjg ,t4 ,b4 ,macaulay1 ,history of ,england1 chap4 xiv4 vol4 iii4 pp4 #dgh-dha 7,first ,edition1 ,london1 #ahee74 #acjh ,j4 ,boswell1 ,life of ,samuel ,johnson1 ,ninth ,edition 7,london1 #ahbb71 i4 #ah sq4 #acji ,t4 ,j4 ,pettigrew1 ,superstitions connected with the ,history and ,practice of ,medicine and ,surgery 7,london1 #ahdd71 pp4 #aag-aed2 ,w4 ,g4 ,black1 ,folk-,medicine 7,london1 #ahhc71 pp4 #adj sqq42 ,w4 ,e4 ,h4 ,lecky1 ,history of ,england in the ,eighteenth ,century 7,london1 #ahib71 i4 #hd-ij4 ,down to the end of the eighteenth century it was believed in the ,highlands of ,scotland that some tribes of ,macdonalds had the power of curing a certain disease by their touch and the use of a particular set of words4 ,hence the disease1 which attacked the chest and lungs1 was called 8the ,macdonald's disease40 ,we are told that the faith of the people in the touch of a ,macdonald was very great4 ,see ,rev4 ,dr4 ,th4 ,bisset1 8,parish of ,logierait10 in ,sir ,john ,sinclair's ,statistical ,account of ,scotland1 iii4 7,edinburgh1 #agib7 p4 #hd4 #acaj ,baron ,roger1 8,notice sur le gouvernement1 les murs et les superstitions du pays de ,walo10 ,bulletin de la ,socit de ,gographie 7,paris71 viii4 7#ahbg7 p4 #cea4 #acaa ,w4 ,mariner1 ,an ,account of the ,natives of the ,tonga ,islands1 ,second ,edition 7,london1 #ahah71 i4 #dcd1 note4 #acab ,to this subject we shall recur later on4 ,meantime ,i may refer the reader to ,the ,golden ,bough1 ,second ,edition1 i4 #cai sqq41 #cdc2 ,psyche's ,task1 pp4 #e sqq4 #acac ,a ,roman name for jaundice was 8the royal disease0 7morbus regius74 ,see ,horace1 ,ars poetica1 #dec2 ,celsus1 ,de medicina1 iii4 #bd4 ,can this have been because the malady was believed to be caused and cured by kings8 ,did the sight or touch of the king's red or purple robe ban the yellow tinge from the skin of the sufferer8 ,as to such homoeopathic cures of jaundice1 see above1 pp4 #gi sqq4 #acad ,proyart's 8,history of ,loango1 ,kakongo1 and other ,kingdoms in ,africa10 in ,pinkerton's ,voyages and ,travels1 xvi4 #egc4 ,,chapter ,,vii--,incarnate ,human ,gods #acae ,a reminiscence of this evolution is preserved in the ,brahman theology1 according to which the gods were at first mortal and dwelt on earth with men1 but afterwards attained immortality and ascended to heaven by means of sacrifice4 ,see ,s4 ,lvi1 ,la ,doctrine du sacrifice dans les ,brhmanas 7,paris1 #ahih71 pp4 #cg-dc1 #ei-fa1 #hd sq4 #acaf ,see above1 pp4 #bdj-bdb4 #acag ,monier ,williams1 ,religious ,life and ,thought in ,india1 p4 #bfh4 ,however1 as to the son of the carpenter it is said that 8his followers scarcely worshipped him as a god1 yet they fully believed in his power of working miracles40 #acah ,w4 ,ellis1 ,polynesian ,researches1 ,second ,edition 7,london1 #ahcb-cf71 i4 #cgb-e4 #acai ,w4 ,w4 ,gill1 ,myths and ,songs of the ,south ,pacific 7,london1 #ahgf71 p4 #ce4 #acbj ,rev4 ,lorimer ,fison1 in a letter to the author1 dated ,august #bf1 #ahih4 #acba ,f4 ,a4 ,liefrinck1 8,bijdrage tot de ,kennis van het eiland ,bali10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxiii4 7#ahij7 pp4 #bfj sq4 #acbb ,a4 ,c4 ,kruijt1 8,mijne eerste ervaringen te ,poso10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxxvi4 7#ahib7 pp4 #cii-djc4 #acbc ,satapatha-,brhmana1 part ii4 pp4 #d1 #ch1 #db1 #dd1 translated by ,j4 ,eggeling 7,sacred ,books of the ,east1 vol4 xxvi474 #acbd ,op4 cit4 p4 #bj4 #acbe ,op4 cit4 p4 #bi4 #acbf ,satapatha-,brhmana1 part i4 p4 #d1 translated by ,j4 ,eggeling 7,sacred ,books of the ,east1 vol4 xii474 ,on the deification of the sacrificer in the ,brahman ritual see ,h4 ,hubert and ,m4 ,mauss1 8,essai sur le sacrifice10 ,l',anne sociologique1 ii4 7#ahig-ahih71 pp4 #dh sqq4 #acbg ,s4 ,lvi1 ,la ,doctrine du sacrifice dans les ,brhmanas 7,paris1 #ahih71 pp4 #ajb-ajh2 ,hubert and ,mauss1 loc4 cit42 ,satapatha-,brhmana1 trans4 by ,j4 ,eggeling1 part ii4 pp4 #ah-bj1 #be-ce1 #gc1 part v4 pp4 #bc sq4 7,sacred ,books of the ,east1 vols4 xxvi4 and xliv474 #acbh ,see for examples ,e4 ,b4 ,tylor1 ,primitive ,culture1 ii4 #aca sq4 #acbi ,pausanias1 ii4 #bd4 #a4 ,in #aijb the site of the temple was identified by means of inscriptions which mention the oracle4 ,see ,berliner philologische ,wochenschrift1 ,april #aa1 #aijc1 coll4 #dgh sq4 #accj ,pliny1 ,nat4 ,hist4 xxviii4 #adg4 ,pausanias 7vii4 #be4 #ac7 mentions the draught of bull's blood as an ordeal to test the chastity of the priestess4 ,doubtless it was thought to serve both purposes4 #acca ,bishop ,r4 ,caldwell1 8,on ,demonolatry in ,southern ,india10 ,journal of the ,anthropological ,society of ,bombay1 i4 #aja sq4 ,for a description of a similar rite performed at ,periepatam in southern ,india see ,lettres difiantes et curieuses1 ,nouvelle ,edition1 x4 #cac sq4 ,in this latter case the performer was a woman1 and the animal whose hot blood she drank was a pig4 #accb ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iv4 #ahg4 #accc ,j4 ,g4 ,f4 ,riedel1 8,de ,minahasa in #ahbe10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xviii4 #eag sq4 ,compare 8,de godsdienst en godsdienst-plegtigheden der ,alfoeren in de ,menhassa op het eiland ,celebes10 ,tijdschrift van ,nederlandsch ,indi1 #ahdi1 dl4 ii4 p4 #cie2 ,n4 ,graafland1 ,de ,minahassa1 i4 #abb2 ,j4 ,dumont ,d',urville1 ,voyage autour du monde et la recherche de ,la ,perouse1 v4 #ddc4 #accd ,f4 ,j4 ,mone1 ,geschichte des ,heidenthums im nrdlichen ,europa 7,leipsic and ,darmstadt1 #ahbb-bc71 i4 #ahh4 #acce ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh 7,calcutta1 #ahhj71 p4 #if4 ,for other instances of priests or representatives of the deity drinking the warm blood of the victim1 compare ,h4 ,a4 ,oldfield1 ,sketches from ,nipal 7,london1 #ahhj71 ii4 #bif sq42 ,asiatic ,researches1 iv4 pp4 #dj1 #da1 #ej1 #eb 7#hvo ed472 ,paul ,soleillet1 ,l',afrique ,occidentale 7,paris1 #ahgg71 pp4 #abc sq4 ,to snuff up the savour of the sacrifice was similarly supposed to produce inspiration 7,tertullian1 ,apologet4 #bc74 #accf ,c4 ,f4 ,oldham1 8,the ,nagas10 ,journal of the ,royal ,asiatic ,society for #aija 7,london1 #aija71 pp4 #dfc1 #dfe sq41 #dfg1 #dgj sq4 ,the ,takhas worship the cobra1 and ,mr4 ,oldham believes them to be descended from the ,nagas of the ,mahabharata4 #accg ,maimonides1 quoted by ,d4 ,chwolsohn1 ,die ,ssabier und der ,ssabismus 7,st4 ,petersburg1 #ahef71 ii4 #dhj sq4 #acch ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh1 p4 #ig4 #acci ,lucian1 ,bis accus4 #a2 ,j4 ,tzetzes1 ,schol4 on ,lycophron1 #f2 ,plutarch1 ,de ,e apud ,delphos1 #b2 id41 ,de ,pythiae oraculis1 #f4 #acdj ,plutarch1 ,quaestiones ,romanae1 #aab4 #acda ,rev4 ,j4 ,roscoe1 8,further ,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #db4 #acdb ,c4 ,lekkerkerker1 8,enkele opmerkingen over sporen van ,shamanisme bij ,madoereezen en ,javanen10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlv4 7#aijb7 pp4 #bhb-bhd4 #acdc ,h4 ,vambery1 ,das ,trkenvolk 7,leipsic1 #ahhe71 p4 #aeh4 #acdd ,plutarch1 ,de defect4 oracul4 #df1 #di1 #ea4 ,the ,greeks themselves seem commonly to have interpreted the shaking or nodding of the victim's head as a token that the animal consented to be sacrificed4 ,see ,plutarch1 ,quaest4 conviv4 viii4 #h4 #g2 ,scholiast on ,aristophanes1 ,peace1 #ifj2 ,scholiast on ,apollonius ,rhodius1 ,argon4 i4 #dbe2 and this explanation has been adopted by modern interpreters4 ,see ,a4 ,willems1 ,notes sur la ,paix d',aristophane 7,brussels1 #ahii71 pp4 #cj-cc2 ,e4 ,monseur1 in ,bulletin de ,folklore1 #aijc1 pp4 #baf-bbi4 ,but this interpretation can hardly be extended to the case of the ,delphic victim which was expected to shake all over4 ,the theory of possession applies equally to that and to the other cases1 and is therefore preferable4 ,the theory of consent may have been invented when the older view had ceased to be held and was forgotten4 #acde ,d4 ,chwolsohn1 ,die ,ssabier und der ,ssabismus1 ii4 #cg2 ,lettres difiantes et curieuses1 xvi4 #bcj sq42 ,e4 ,t4 ,atkinson1 ,the ,himalayan ,districts of the ,north-,western ,provinces of ,india1 ii4 7,allahabad1 #ahhd7 p4 #hbg2 ,panjab ,notes and ,queries1 iii4 p4 #aga1 #gba2 ,north ,indian ,notes and ,queries1 i4 p4 #c1 #d2 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india 7,westminster1 #ahif71 i4 #bfc2 ,indian ,antiquary1 xxviii4 7#ahii7 p4 #afa2 ,journal of the ,anthropological ,society of ,bombay1 i4 #ajc2 ,s4 ,mateer1 ,the ,land of ,charity1 p4 #baf2 id41 ,native ,life in ,travancore1 p4 #id2 ,e4 ,t4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iii4 #dff1 #dfi2 ,sir ,a4 ,c4 ,lyall1 ,asiatic ,studies1 ,first ,series 7,london1 #ahii71 p4 #ai2 ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh1 p4 #aca2 ,p4 ,s4 ,pallas1 ,reisen in verschiedenen ,provinzen des russischen ,reiches1 i4 #ia2 ,h4 ,vambery1 ,das ,trkenvolk1 p4 #dhe2 ,erman1 ,archiv fr wissenschaftliche ,kunde von ,russland1 i4 #cgg2 8ber die ,religion der heidnischen ,tscheremissen im ,gouvernement ,kasan10 ,zeitschrift fr allgemeine ,erdkunde1 ,n4,f4 iii4 7#aheg7 p4 #aec2 ,globus1 lxvii4 7#ahie7 p4 #cff4 ,when the ,rao of ,kachh sacrifices a buffalo1 water is sprinkled between its horns2 if it shakes its head1 it is unsuitable2 if it nods its head1 it is sacrificed 7,panjab ,notes and ,queries1 i4 p4 #abj1 #iaa74 ,this is probably a modern misinterpretation of the old custom4 #acdf ,sir ,george ,scott ,robertson1 ,the ,kafirs of the ,hindu ,kush 7,london1 #ahif71 p4 #dbc4 #acdg ,j4 ,moura1 ,le ,royaume du ,cambodge 7,paris1 #ahhc71 i4 #agg sq4 ,the practice in ,tonquin is similar1 except that there the person possessed seems only to give oracles4 ,see ,annales de l',association de la ,propagation de la ,foi1 iv4 7#ahcj7 pp4 #cca sq4 #acdh ,pausanias1 x4 #cb1 #f4 ,coins of ,magnesia exhibit on the reverse a man carrying an uprooted tree4 ,see ,f4 ,b4 ,baker1 in ,numismatic ,chronicle1 ,third ,series1 xii4 7#ahib7 pp4 #hi sqq4 ,mr4 ,baker suggests that the custom may be a relic of ancient tree-worship4 #acdi ,c4 ,s4 ,stewart1 ,a ,visit to the ,south ,seas 7,london1 #ahcb71 i4 #bdd sq42 ,vincendon-,dumoulin et ,c4 ,desgraz1 les ,marquises ou ,nouka-,hiva 7,paris1 #ahdc71 pp4 #bbf1 #bdj sq4 ,compare ,mathias ,g 99 99 99 1 ,lettres sur les les ,marquises 7,paris1 #ahdc71 pp4 #dd sq4 ,the general name applied to these human gods was atuas1 which1 8with scarce a modification1 is the term used in all the ,polynesian dialects to designate the ideal beings worshipped as gods1 in the system of polytheism existing among the people4 ,at the ,washington ,islands1 as at other groups1 the atuas1 or false gods of the inhabitants1 are numerous and vary in their character and powers4 ,besides those having dominion respectively1 as is supposed1 over the different elements and their most striking phenomena1 there are atuas of the mountain and of the forest1 of the seaside and of the interior1 atuas of peace and of war1 of the song and of the dance1 and of all the occupations and amusements of life4 ,it is supposed by them that many of the departed spirits of men also become atuas3 and thus the multiplicity of their gods is such1 that almost every sound in nature1 from the roaring of the tempest in the mountains and the bursting of a thunderbolt in the clouds1 to the sighing of a breeze through the cocoa-nut tops and the chirping of an insect in the grass or in the thatch of their huts1 is interpreted into the movements of a god0 7,c4 ,s4 ,stewart1 op4 cit4 i4 #bdc sq474 ,the missionary referred to in the text1 who described one of the human gods from personal observation1 was the ,rev4 ,mr4 ,crooke of the ,london ,missionary ,society1 who resided in the island of ,tahuata in #agig4 ,on the deification of living men see ,lord ,avebury 7,sir ,john ,lubbock71 ,origin of ,civilisation 7,london1 #ahhb71 pp4 #ced sqq4 #acej ,j4 ,a4 ,moerenhout1 ,voyages aux les du ,grand ,ocan 7,paris1 #ahcg71 i4 #dgi2 ,w4 ,ellis1 ,polynesian ,researches1 ,second ,edition 7,london1 #ahcb-ahcf71 iii4 #id4 #acea ,d4 ,tyerman and ,g4 ,bennet1 ,journal of ,voyages and ,travels in the ,south ,sea ,islands1 ,china1 ,india1 etc4 7,london1 #ahca71 i4 #ebd2 compare ibid4 pp4 #ebi sq4 #aceb ,tyerman and ,bennet1 op4 cit4 i4 #ebi sq4 #acec ,w4 ,ellis1 ,polynesian ,researches1 iii4 #ajh4 ,the ,ethnological ,museum at ,berlin possesses a magnificent robe of red and yellow feathers with a feather helmet1 also two very handsome tippets of the same materials4 ,they were the insignia of the royal family of ,hawaii1 and might be worn by no one else4 #aced ,j4 ,williams1 ,narrative of ,missionary ,enterprises in the ,south ,sea ,islands 7,london1 #ahch71 pp4 #dga sq4 #acee ,w4 ,ellis1 op4 cit4 iii4 #aac sq4 #acef ,missionary ,chevron1 in ,annales de la ,propagation de la ,foi1 xv4 7#ahdc7 p4 #cg4 ,compare id4 xiii4 7#ahda7 p4 #cgh4 #aceg ,g4 ,turner1 ,samoa1 pp4 #cg1 #dh1 #eg1 #eh1 #ei1 #gc4 #aceh ,hazlewood1 in ,j4 ,e4 ,erskine's ,cruise among the ,islands of the ,western ,pacific 7,london1 #ahec71 pp4 #bdf sq4 ,compare ,ch4 ,wilkes1 ,narrative of the ,u4,s4 ,exploring ,expedition1 ,new ,edition 7,new ,york1 #ahea71 iii4 #hg2 ,th4 ,williams1 ,fiji and the ,fijians1 i4 #bai sq42 ,r4 ,h4 ,codrington1 ,the ,melanesians1 p4 #abb4 8,a great chief in ,fiji really believed himself to be a god--i4e4 a reincarnation of an ancestor who had grown into a god0 7,rev4 ,lorimer ,fison1 in a letter to the author1 dated ,august #bf1 #ahih74 #acei ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde 7,berlin1 #ahhh71 i4 #cj sqq4 #acfj ,porphyry1 ,de abstinentia1 iv4 #i2 ,eusebius1 ,praeparatio ,evangelii1 iii4 #ab2 compare ,minucius ,felix1 ,octavius1 #bi4 ,the titles of the nomarchs or provincial governors of ,egypt seem to shew that they were all originally worshipped as gods by their subjects 7,a4 ,wiedemann1 ,die ,religion der alten gypter1 p4 #ic2 id4 8,menschenvergtterung im alten gypten10 ,am ,urquell1 ,n4,f4 i4 7#ahig7 pp4 #bij sq474 #acfa ,diogenes ,laertius1 ,vit4 ,philosoph4 viii4 #ei-fb2 ,fragmenta philosophorum ,graecorum1 ed4 ,f4 ,g4 ,a4 ,mullach1 i4 pp4 #ab1 #ad2 ,h4 ,diels1 ,die ,fragmente der ,vorsokratiker1 i4 7,berlin1 #aijf71 p4 #bje4 ,i owe this and the following case of a human god to a lecture on ,greek religion by my friend ,professor ,h4 ,diels1 which ,i was privileged to hear at ,berlin in ,december #aijb4 #acfb ,plutarch1 ,demetrius1 #aj-ac2 ,athenaeus1 vi4 #fb sq41 pp4 #bec sq4 ,apparently the giddy young man submitted to deification with a better grace than his rough old father ,antigonus2 who1 when a poet called him a god and a child of the sun1 bluntly remarked1 8,that's not my valet's opinion of me40 ,see ,plutarch1 ,isis et ,osiris1 #bd4 ,for more evidence of the deification of living men among the ,greeks see ,mr4 ,a4 ,b4 ,cook1 in ,folk-lore1 xv4 7#aijd7 pp4 #bii sqq4 #acfc ,tacitus1 ,germania1 #h2 id41 ,histor4 iv4 #fa2 ,clement of ,alexandria1 ,strom4 i4 #ae4 #gb1 p4 #cfj1 ed4 ,potter2 ,caesar1 ,bell4 ,gall4 i4 #ej4 #acfd ,tacitus1 ,germania1 #h2 id41 ,histor4 iv4 #fa1 #fe1 v4 #bb4 ,compare ,k4 ,mllenhoff1 ,deutsche ,altertumskunde1 iv4 #bjh sqq4 #acfe ,strabo1 vii4 #c1 #e1 pp4 #big sq4 #acff ,j4 ,dos ,santos1 8,eastern ,ethiopia10 in ,g4 ,m',call ,theal's ,records of ,south-,eastern ,africa1 vii4 7#aija7 pp4 #aij sq41 #aii4 #acfg ,j4 ,dos ,santos1 op4 cit4 p4 #bie4 #acfh ,f4 ,s4 ,arnot1 ,garengauze2 or1 ,seven ,years' ,pioneer ,mission ,work in ,central ,africa 7,london1 ,n4,d41 preface1 dated ,march #ahhi71 p4 #gh4 #acfi ,zeitschrift fr allgemeine ,erdkunde1 vi4 7#ahef7 pp4 #bgc sq4 ,this is from a ,german abstract 7pp4 #beg-cac1 #cfi-dbj7 of a work1 which embodies the results of a ,portuguese expedition conducted by ,major ,monteiro in #ahca and #ahcb4 ,the territory of the ,maraves is described as bounded on the south by the ,zambesi and on the east by the ,portuguese possessions4 ,probably things have changed greatly in the seventy years which have elapsed since the expedition4 #acgj ,g4 ,w4 ,h4 ,knight-,bruce1 ,memories of ,mashonaland 7,london and ,new ,york1 #ahie71 p4 #dc2 id41 in ,proceedings of the ,royal ,geographical ,society1 #ahij1 pp4 #cdf sq4 #acga ,father ,croonenberghs1 8,la ,mission du ,zambze10 ,missions ,catholiques1 xiv4 7#ahhb7 pp4 #deb sq4 #acgb ,ch4 ,l4 ,norris ,newman1 ,matabeleland and how we got it 7,london1 #ahie71 pp4 #afg sq4 ,these particulars were communicated to ,captain ,newman by ,mr4 ,w4 ,e4 ,thomas1 son of the first missionary to ,matabeleland4 #acgc ,annales de la ,propagation de la ,foi1 lii4 7#ahhj7 pp4 #ddc-dde4 ,compare ,father ,croonenberghs1 8,la ,mission du ,zambze10 ,missions ,catholiques1 xiv4 7#ahhb7 p4 #deb4 #acgd ,r4 ,w4 ,felkin1 8,notes on the ,waganda ,tribe of ,central ,africa10 ,proceedings of the ,royal ,society of ,edinburgh1 xiii4 7#ahhe-hf7 p4 #gfb2 ,c4 ,t4 ,wilson and ,r4 ,w4 ,felkin1 ,uganda and the ,egyptian ,soudan1 i4 #bjf2 ,j4 ,macdonald1 ,religion and ,myth1 pp4 #ae sq4 #acge ,v4 ,l4 ,cameron1 ,across ,africa 7,london1 #ahgg71 ii4 #fi4 #acgf ,mgr4 ,massaja1 in ,annales de la ,propagation de la ,foi1 xxx4 7#aheh7 p4 #ea4 #acgg 8,the ,strange ,adventures of ,andrew ,battel10 in ,pinkerton's ,voyages and ,travels1 xvi4 #ccj2 ,proyart1 8,history of ,loango1 ,kakongo1 and other ,kingdoms in ,africa10 in ,pinkerton1 op4 cit4 xvi4 #egg2 ,o4 ,dapper1 ,description de l',afrique1 p4 #cce4 #acgh ,ogilby1 ,africa1 p4 #fae2 ,dapper1 op4 cit4 p4 #djj4 #acgi ,j4 ,adams1 ,sketches taken during ten ,voyages to ,africa1 p4 #bi2 id41 ,remarks on the ,country extending from ,cape ,palmas to the ,river ,congo 7,london1 #ahbc71 p4 #aaa4 ,compare 8,my ,wanderings in ,africa10 by an ,f4,r4,g4,s4 ,r4 ,f4 ,burton1 ,fraser's ,magazine1 lxvii4 7,april #ahfc7 p4 #dad4 #achj ,w4 ,allen and ,t4 ,r4 ,h4 ,thomson1 ,narrative of the ,expedition to the ,river ,niger in #ahda 7,london1 #ahdh71 i4 #bhh4 ,a slight mental confusion may perhaps be detected in this utterance of the dark-skinned deity4 ,but such confusion1 or rather obscurity1 is almost inseparable from any attempt to define with philosophic precision the profound mystery of incarnation4 #acha ,j4 ,spieth1 ,die ,ewe-,stmme 7,berlin1 #aijf71 p4 #dai4 #achb ,rev4 ,j4 ,sibree1 8,curiosities of ,words connected with ,royalty and ,chieftainship10 ,antananarivo ,annual and ,madagascar ,magazine1 ,no4 xi4 7#ahhg7 p4 #cjb2 id4 in ,journal of the ,anthropological ,institute1 xxi4 7#ahib7 p4 #bah4 #achc ,rev4 ,j4 ,sibree1 in ,antananarivo ,annual and ,madagascar ,magazine1 ,no4 xi4 7#ahhg7 p4 #cjg2 id4 in ,journal of the ,anthropological ,institute1 xxi4 7#ahib7 p4 #bbe4 #achd ,v4 ,noel1 8le de ,madagascar3 recherches sur les ,sakkalava10 ,bulletin de la ,socit de ,gographie 7,paris71 ,deuxime ,srie1 xx4 7#ahdc7 p4 #ef4 #ache ,w4 ,w4 ,skeat1 ,malay ,magic1 pp4 #bc sq4 #achf ,t4 ,j4 ,newbold1 ,political and ,statistical ,account of the ,british ,settlement in the ,straits of ,malacca1 ii4 #aic4 ,see above1 pp4 #cfb-cfd4 #achg ,w4 ,w4 ,skeat1 op4 cit4 p4 #bi4 #achh ,g4 ,k4 ,niemann1 8,bijdrage tot de ,kennis van den ,godsdienst der ,bataks10 ,tijdschrift voor ,nederlandsch-,indi1 iii4 ,serie1 iv4 7#ahgj7 pp4 #bhi sq42 ,b4 ,hagen1 8,beitrge zur ,kenntniss der ,battareligion10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxviii4 #ecg sq42 ,g4 ,a4 ,wilken1 8,het animisme10 ,de ,indische ,gids1 ,july #ahhd1 p4 #he2 id41 ,handleiding voor de vergelijkende ,volkenkunde van ,nederlandsch-,indi 7,leyden1 #ahic71 pp4 #cfi sq41 #fab2 ,j4 ,freiherr von ,brenner1 ,besuch bei den ,kannibalen ,sumatras 7,wrzburg1 #ahid71 pp4 #cdj4 #achi ,w4 ,marsden1 ,history of ,sumatra 7,london1 #ahaa71 pp4 #cgf sq4 #acij ,a4 ,c4 ,kruijt1 8,van ,paloppo naar ,posso10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 p4 #bb4 #acia ,f4 ,valentyn1 ,oud en nieuw ,oost-,indin1 iii4 #g sq4 #acib ,j4 ,boot1 8,korte schets der noordkust van ,ceram10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 x4 7#ahic7 pp4 #aaih sq4 #acic ,sangermano1 ,description of the ,burmese ,empire 7reprinted at ,rangoon1 #ahhe71 pp4 #fc sq4 #acid ,e4 ,aymonier1 ,le ,cambodge1 ii4 7,paris1 #aija7 p4 #be4 #acie ,e4 ,young1 ,the ,kingdom of the ,yellow ,robe 7,westminster1 #ahih71 pp4 #adb sq4 ,similarly1 special sets of terms are or have been used with reference to persons of royal blood in ,burma 7,forbes1 ,british ,burma1 pp4 #ga sq42 ,shway ,yoe1 ,the ,burman1 ii4 #aah sqq471 ,cambodia 7,lemire1 ,cochinchine franaise et le royaume de ,cambodge1 p4 #ddg71 the ,malay ,peninsula 7,w4 ,w4 ,skeat1 ,malay ,magic1 p4 #ce71 ,travancore 7,s4 ,mateer1 ,native ,life in ,travancore1 p4 #abi71 the ,pelew ,islands 7,k4 ,semper1 ,die ,palau-,inseln1 pp4 #cji sq471 ,ponape1 one of the ,caroline ,islands 7,dr4 ,hahl1 8,mitteilungen ber ,sitten und rechtliche ,verhltnisse auf ,ponape10 ,ethnologisches ,notizblatt1 ii4 ,heft #b 7,berlin1 #aija71 p4 #e71 ,samoa 7,l4 ,th4 ,violette1 in ,missions ,catholiques1 iii4 7#ahgj7 p4 #aij2 ,j4 ,e4 ,newell1 8,chief's ,language in ,samoa10 ,transactions of the ,ninth ,international ,congress of ,orientalists1 ,london1 #ahic1 ii4 #ghd-gii71 the ,maldives 7,fr4 ,pyrard1 ,voyage to the ,east ,indies1 the ,maldives1 the ,moluccas1 and ,brazil1 ,hakluyt ,society1 i4 #bbf71 in some parts of ,madagascar 7,j4 ,sibree1 in ,the ,antananarivo ,annual and ,madagascar ,magazine1 ,no4 xi41 ,christmas #ahhg1 pp4 #caj sqq42 id41 in ,journal of the ,anthropological ,institute1 xxi4 7#ahib7 pp4 #bae sqq471 among the ,bawenda of the ,transvaal 7,beuster1 8,das ,volk der ,vawenda10 ,zeitschrift der ,gesellschaft fr ,erdkunde zu ,berlin1 xiv4 7#ahgi7 p4 #bch71 and among the ,natchez ,indians of ,north ,america 7,du ,pratz1 ,history of ,louisiana1 p4 #cbh74 ,when we remember that special vocabularies of this sort have been employed with regard to kings or chiefs who are known to have enjoyed a divine or semi-divine character1 as in ,tahiti 7see above1 p4 #chh71 ,fiji 7,th4 ,williams1 ,fiji and the ,fijians1 i4 #cg71 and ,tonga 7,w4 ,mariner1 ,tonga ,islands1 ii4 #gi71 we shall be inclined to surmise that the existence of such a practice anywhere is indicative of a tendency to deify royal personages1 who are thus marked off from their fellows4 ,this would not necessarily apply to a custom of using a special dialect or particular forms of speech in addressing social superiors generally1 such as prevails in ,java 7,t4 ,s4 ,raffles1 ,history of ,java1 i4 #caj1 #cff sqq41 ,london1 #ahag71 and ,bali 7,r4 ,friederich1 8,voorloopig ,verslag van het eiland ,bali10 ,verhandelingen van het ,bataviaasch ,genootschap van ,kunsten en ,wetenschappen1 xxii4 #d2 ,j4 ,jacobs1 ,eenigen tijd onder de ,balirs1 p4 #cf74 #acif ,a4 ,bastian1 ,die ,vlker des stlichen ,asien1 iv4 #chc4 #acig ,s4 ,i4 ,curtiss1 ,primitive ,semitic ,religion ,to-day 7,chicago1 #aijb71 p4 #ajb4 #acih ,w4 ,e4 ,marshall1 ,travels amongst the ,todas 7,london1 #ahgc71 pp4 #acf1 #acg2 cp4 pp4 #ada1 #adb2 ,f4 ,metz1 ,tribes inhabiting the ,neilgherry ,hills1 ,second ,edition 7,mangalore1 #ahfd71 pp4 #ai sqq4 ,however1 at the present day1 according to ,dr4 ,w4 ,h4 ,r4 ,rivers1 the palol or milkman of the highest class is rather a sacred priest than a god4 ,but there is a tradition that the gods held the office of milkman1 and even now the human milkman of one particular dairy is believed to be the direct successor of a god4 ,see ,w4 ,h4 ,r4 ,rivers1 ,the ,todas 7,london1 #aijf71 pp4 #ddh sq4 #acii ,monier ,williams1 ,religious ,life and ,thought in ,india1 p4 #bei4 #adjj ,the ,laws of ,manu1 vii4 #h1 p4 #bag1 translated by ,g4 ,bhler 7,sacred ,books of the ,east1 vol4 xxv474 #adja ,id4 ix4 #cag1 #cai1 pp4 #cih1 #cii4 #adjb ,satapatha-,brhmana1 trans4 by ,j4 ,eggeling1 part i4 pp4 #cji sq42 compare id41 part ii4 p4 #cda 7,sacred ,books of the ,east1 vols4 xii4 and xxvi474 #adjc ,monier ,williams1 op4 cit4 p4 #deg4 #adjd ,monier ,williams1 op4 cit4 pp4 #bja sq4 #adje ,monier ,williams1 op4 cit4 pp4 #bei sq4 #adjf ,i have borrowed the description of this particular deity from the ,rev4 ,dr4 ,a4 ,m4 ,fairbairn1 who knew him personally 7,contemporary ,review1 ,june #ahii1 p4 #gfh74 ,it is melancholy to reflect that in our less liberal land the divine ,swami would probably have been consigned to the calm seclusion of a gaol or a madhouse4 ,the difference between a god and a madman or a criminal is often merely a question of latitude and longitude4 ,swami departed this life in ,august #ahii at the age of about seventy4 ,it is only fair to his memory to add that the writer who records his death bears high and honourable testimony to the noble and unselfish character of the deceased1 who is said to have honestly repudiated the miraculous powers ascribed to him by his followers4 ,he was worshipped in temples during his life1 and other temples have been erected to him since his death4 ,see ,rai ,bahadur ,lala ,baij ,nath1 ,b4,a41 ,hinduism ,ancient and ,modern 7,meerut1 #aije71 pp4 #id sq4 #adjg ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india1 iv4 #bcf1 #bhj4 #adjh ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 p4 #cja4 #adji ,captain ,edward ,moor1 8,account of an ,hereditary ,living ,deity10 ,asiatic ,researches1 vii4 7,london1 #ahjc7 pp4 #cha-cie2 ,viscount ,valentia1 ,voyages and ,travels1 ii4 #aea-aei2 ,ch4 ,coleman1 ,mythology of the ,hindus 7,london1 #ahcb71 pp4 #ajf-aaa2 ,gazetteer of the ,bombay ,presidency1 xviii4 part iii4 7,bombay1 #ahhe7 pp4 #abe sq4 ,i have to thank my friend ,mr4 ,w4 ,crooke for calling my attention to the second and fourth of these works4 ,to be exact1 ,i should say that ,i have no information as to this particular deity later than the account given of him in the eighteenth volume of the ,bombay ,gazetteer1 published some twenty-five years ago4 ,but ,i think we may assume that the same providential reasons which prolonged the revelation down to the publication of the ,gazetteer have continued it to the present time4 #adaj ,monier ,williams1 op4 cit4 pp4 #acf sq4 ,a full account of the doctrines and practices of the sect may be found in the ,history of the ,sect of the ,maharajas or ,vallabhacharyas1 published by ,trbner at ,london in #ahfe4 ,my attention was directed to it by my friend ,mr4 ,w4 ,crooke4 #adaa ,a4 ,harnack1 ,lehrbuch der ,dogmengeschichte1 i4 #cba4 #adab ,f4 ,c4 ,conybeare1 8,the ,history of ,christmas10 ,american ,journal of ,theology1 iii4 7#ahii7 pp4 #ah sq4 ,mr4 ,conybeare kindly lent me a proof of this article1 and the statement in the text is based on it4 ,in the published article the author has made some changes4 #adac ,d4 ,mackenzie ,wallace1 ,russia 7,london1 ,paris1 and ,new ,york1 ,n4,d471 p4 #cjb4 ,the passage in the text is 8a short extract from a description of the #8,khlysti' by one who was initiated into their mysteries40 ,as to these ,russian ,christs see further ,n4 ,tsakni1 ,la ,russie sectaire 7,paris1 ,n4,d471 pp4 #fc sqq4 ,amongst the means which these sectaries take to produce a state of religious exaltation are wild1 whirling dances like those of the dancing ,dervishes4 #adad ,j4 ,l4 ,mosheim1 ,ecclesiastical ,history 7,london1 #ahai71 iii4 #bgh sqq4 #adae ,j4 ,l4 ,mosheim1 op4 cit4 iii4 #bhh sq4 #adaf ,mgr4 ,flaget1 in ,annales de la ,propagation de la ,foi1 vii4 7#ahcd7 p4 #hd4 ,mgr4 ,flaget was bishop of ,bardstown1 and his letter is dated ,may #d1 #ahcc4 ,he says that the events happened in a neighbouring state about three years before he wrote4 #adag ,d4 ,c4 ,j4 ,ibbetson1 ,outlines of ,panjab ,ethnography 7,calcutta1 #ahhc71 p4 #abc4 #adah ,g4 ,massaja1 ,i miei trentacinque anni di missione nell' alta ,etiopia 7,rome and ,milan1 #ahhh71 v4 #ec sq4 ,compare ,father ,leon des ,avanchers1 in ,bulletin de la ,socit de ,gographie 7,paris71 ,vme ,srie1 xvii4 7#ahfi7 p4 #cjg4 #adai ,e4 ,aymonier1 ,notes sur le ,laos 7,saigon1 #ahhe71 pp4 #ada sq42 id41 ,voyage dans le ,laos1 ii4 7,paris1 #ahig7 p4 #dg4 #adbj ,w4 ,robinson1 ,descriptive ,account of ,assam 7,london and ,calcutta1 #ahda71 pp4 #cdb sq42 ,asiatic ,researches1 xv4 #adf4 #adba ,huc1 ,souvenirs d'un voyage dans la ,tartarie et le ,thibet1 i4 #bgi sqq41 ed4 #abmo4 ,for more details1 see ,l4 ,a4 ,waddell1 ,the ,buddhism of ,tibet 7,london1 #ahie71 pp4 #bde sqq4 ,compare ,g4 ,timkowski1 ,travels of the ,russian ,mission through ,mongolia to ,china1 i4 #bc-be2 ,abb ,armand ,david1 8,voyage en ,mongolie10 ,bulletin de la ,socit de ,gographie 7,paris71 ,v,ime ,srie1 ix4 7#ahge7 pp4 #acb-acd2 ,mgr ,bruguire1 in ,annales de la ,propagation de la ,foi1 ix4 7#ahcf7 pp4 #bif sq42 ,father ,gabet1 ib4 xx4 7#ahdh7 pp4 #bbi-bca2 ,g4 ,sandberg1 ,tibet and the ,tibetans 7,london1 #aijf71 pp4 #abh sqq4 ,in the ,delta of the ,niger the souls of little negro babies are identified by means of a similar test4 ,an assortment of small wares that belonged to deceased members of the family is shewn to the new baby1 and the first thing he grabs at identifies him4 8,why1 he's uncle ,john10 they say2 8see6 he knows his own pipe40 ,or1 8,that's cousin ,emma2 see6 she knows her market calabash0 7,miss ,m4 ,h4 ,kingsley1 ,travels in ,west ,africa1 p4 #dic74 #adbb ,huc1 op4 cit4 ii4 #bgi1 #cdg sq42 ,c4 ,meiners1 ,geschichte der ,religionen1 i4 #cce sq42 ,j4 ,g4 ,georgi1 ,beschreibung aller ,nationen des russischen ,reichs1 p4 #dae2 ,a4 ,erman1 ,travels in ,siberia1 ii4 #cjc sqq42 ,journal of the ,roy4 ,geogr4 ,soc4 xxxviii4 7#ahfh7 pp4 #afh1 #afi2 ,proceedings of the ,roy4 ,geogr4 ,soc4 ,n4,s4 vii4 7#ahhe7 p4 #fg2 ,sarat ,chandra ,das1 ,journey to ,lhasa and ,central ,tibet 7,london1 #aijb71 pp4 #aei sq4 ,the ,grand ,lama's palace is called ,potala4 ,views of it from a photograph and from a drawing are given by ,sarat ,chandra ,das4 ,in the ,journal of the ,royal ,geographical ,society1 l4c41 the ,lama in question is called the ,lama ,gr2 but the context shows that he is the great ,lama of ,lhasa4 #adbc ,thevenot1 ,relations des divers voyages1 iv4 ,partie 7,paris1 #afgb71 8,voyage la ,chine des ,,pp4 ,i4 ,grueber et d',orville10 pp4 #a sq41 #bb4 #adbd ,e4 ,pander 7professor at the ,university of ,peking71 8,das lamaische ,pantheon10 ,zeitschrift fr ,ethnologie1 xxi4 7#ahhi7 p4 #gf2 id41 8,geschichte des ,lamaismus10 ,verhandlungen der ,berliner ,gesellschaft fr ,anthropologie1 ,ethnologie und ,urgeschichte1 #ahhi1 p4 7#bjb74 #adbe ,mgr ,danicourt1 8,rapport sur l'origine1 les progrs et la dcadence de la secte des ,tao-sse1 en ,chine10 ,annales de la ,propagation de la ,foi1 xxx4 7#aheh7 pp4 #ae-bj2 ,j4 ,h4 ,gray1 ,china 7,london1 #ahgh71 i4 #ajc sq42 ,dr4 ,merz1 8,bericht ber seine erste ,reise von ,amoy nach ,kui-kiang10 ,zeitschrift der ,gesellschaft fr ,erdkunde zu ,berlin1 xxiii4 7#ahhh7 pp4 #dac-daf4 #adbf ,garcilasso de la ,vega1 ,first ,part of the ,royal ,commentaries of the ,yncas1 bk4 ii4 chs4 #h and #ae 7vol4 i4 pp4 #aca1 #aee1 ,markham's translation74 ,this writer tells us that the ,peruvian ,indians 8held their kings not only to be possessed of royal majesty1 but to be gods0 7ib4 bk4 iv4 ch4 v4 vol4 i4 p4 #cjc1 ,markham's ,trans474 ,mr4 ,e4 ,j4 ,payne denies that the ,incas believed in their descent from the sun1 and stigmatises as a ridiculous fable the notion that they were worshipped as gods 7,history of the ,new ,world called ,america1 i4 #ejf1 #eab74 ,i content myself with reproducing the statements of ,garcilasso de la ,vega1 who had ample means of ascertaining the truth4 ,his good faith has been questioned1 but1 as ,i believe1 on insufficient grounds4 ,see below1 vol4 ii4 p4 #bdd note4 #adbg ,alex4 von ,humboldt1 ,researches concerning the ,institutions and ,monuments of the ,ancient ,inhabitants of ,america1 ii4 #ajf sqq42 ,h4 ,ternaux-,compans1 ,essai sur l'ancien ,cundinamarca1 pp4 #ad sq41 #ai sq41 #dj sq42 ,th4 ,waitz1 ,anthropologie der ,naturvlker1 iv4 #ceb sqq42 ,j4 ,g4 ,mller1 ,geschichte der amerikanischen ,urreligionen1 pp4 #dcj sq42 ,c4 ,f4 ,ph4 v4 ,martius1 ,zur ,ethnographie ,amerikas1 p4 #dee2 ,a4 ,bastian1 ,die ,culturlnder des alten ,amerika1 ii4 #bjd sq4 #adbh ,see above1 p4 #cef4 #adbi ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states1 ii4 #adf4 #adcj ,manuscrit ,ramirez3 ,histoire de l'origine des ,indiens qui habitent la ,nouvelle ,espagne1 publi par ,d4 ,charnay 7,paris1 #aijc71 p4 #ajg2 ,j4 de ,acosta1 ,natural and ,moral ,history of the ,indies1 ii4 #eje1 #ejh 7,hakluyt ,society1 ,london1 #ahhj74 #adca ,j4 ,j4 ,m4 de ,groot1 ,sectarianism and ,religious ,persecution in ,china1 i4 7,amsterdam1 #aijc71 pp4 #ag sq4 #adcb ,manners and ,customs of the ,japanese in the ,nineteenth ,century3 from recent ,dutch visitors to ,japan and the ,german of ,dr4 ,ph4 ,fr4 von ,siebold 7,london1 #ahda71 pp4 #ada sqq4 #adcc ,h4 ,radau1 ,early ,babylonian ,history 7,new ,york and ,london1 #aijj71 pp4 #cjg-cag4 ,compare ,c4 ,brockelmann1 8,wesen und ,ursprung des ,eponymats in ,assyrien10 ,zeitschrift fr ,assyriologie1 xvi4 7#aijb7 p4 #cid2 ,h4 ,zimmern1 in ,e4 ,schrader's ,die ,keilinschriften und das ,alte ,testament 7,berlin1 #aijc71 pp4 #cgi1 #fci sq4 #adcd ,ammianus ,marcellinus1 xxiii4 #f1 #e and #f4 #adce ,c4 ,p4 ,tiele1 ,history of the ,egyptian ,religion1 pp4 #ajc sq4 ,on the worship of the kings see also ,e4 ,meyer1 ,geschichte des ,altertums1 i4 #b4 #bai1 pp4 #adb sq42 ,a4 ,erman1 gypten und gyptisches ,leben im ,altertum1 pp4 #ia sqq42 id41 ,die gyptische ,religion 7,berlin1 #aije71 pp4 #ci sq42 ,v4 von ,strauss und ,carnen1 ,die altgyptischen ,gtter und ,gttersagen1 pp4 #dfg sqq42 ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #ib sq42 id41 8,menschenvergtterung im alten gypten10 ,am ,urquelle1 ,n4,f4 i4 7#ahig71 pp4 #bhi sqq42 id41 ,herodots zweites ,buch1 pp4 #bgd sq42 ,g4 ,maspero1 ,histoire ancienne des peuples de l',orient classique3 les origines1 pp4 #beh-bfg2 ,e4 ,naville1 ,la ,religion des anciens gyptiens 7,paris1 #aijf71 pp4 #bbe sqq4 ,diodorus ,siculus observed 7i4 #ij7 that 8the ,egyptians seem to worship and honour their kings as very gods40 #adcf ,p4 le ,p4 ,renouf1 8,the priestly ,character of the earliest ,egyptian ,civilisation10 ,proceedings of the ,society of ,biblical ,archaeology1 xii4 7#ahij7 p4 #cee4 #adcg ,a4 ,moret1 ,du caractre religieux de la royaut pharaonique 7,paris1 #aijb71 pp4 #bgh sq42 compare ib4 pp4 #cac4 #adch ,a4 ,moret1 op4 cit4 p4 #cjf4 #adci ,a4 ,moret1 op4 cit4 p4 #caj4 #addj ,a4 ,moret1 op4 cit4 p4 #bii4 #adda ,a4 ,moret1 op4 cit4 p4 #bcc4 #addb ,v4 von ,strauss und ,carnen1 op4 cit4 p4 #dgj4 ,on the titles of the ,egyptian kings see further ,a4 ,moret1 op4 cit4 pp4 #ag-ch4 #addc ,c4 ,p4 ,tiele1 ,history of the ,egyptian ,religion1 p4 #aje4 ,compare ,a4 ,moret1 op4 cit4 pp4 #ga sq41 #cab4 #addd ,in regard to the natives of the western islands of ,torres ,straits it has been remarked by ,dr4 ,a4 ,c4 ,haddon that the magicians or sorcerers 8constituted the only professional class among these democratic islanders0 7,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 #cba74 ,the same observation could be applied to many other savage tribes4 #adde ,for example1 amongst the ,todas the medicine-man has been differentiated from the sorcerer2 yet their common origin is indicated by their both using the same kind of magical formulas or spells to accomplish their different ends4 ,see ,dr4 ,w4 ,h4 ,r4 ,rivers1 ,the ,todas1 p4 #bga3 8,it seems clear that the ,todas have advanced beyond the stage of human culture in which all misfortunes are produced by magic4 ,they recognise that some ills are not due to human intervention1 but yet they employ the same kind of means to remove these ills as are employed to remove those brought about by human agency4 ,the advance of the ,todas is shown most clearly by the differentiation of function between pilikren and utkren1 between sorcerers and medicine-men1 and we seem to have here a clear indication of the differentiation between magic and medicine4 ,the two callings are followed by different men1 who are entirely distinct from one another1 but both use the same kind of formula to bring about the effect they desire to produce40 ,,appendix--,hegel on ,magic and ,religion #addf ,vorlesungen ber die ,philosophie der ,religion1 i4 #bbj sqq4 7vol4 xi4 of the first collected edition of ,hegel's works1 ,berlin1 #ahcb74 ,the coincidence was also pointed out to me by my friend ,dr4 ,j4 ,m4 ,e4 ,mc,taggart4 #addg ,similarly ,i have pointed out elsewhere 7,totemism and ,exogamy1 i4 #afi sq47 that it is the unstable1 apparently irregular1 incalculable element in nature which the magician particularly aims at controlling1 while so far as the course of nature is observed to be stable1 regular1 and uniform it lies comparatively outside the operations of magic4 8,to put it generally1 the practice of magic for the control of nature will be found on the whole to increase with the variability and to decrease with the uniformity of nature throughout the year4 ,hence the increase will tend to become more and more conspicuous as we recede from the equator1 where the annual changes of natural conditions are much less marked than elsewhere4 ,this general rule is no doubt subject to many exceptions which depend on local varieties of climate4 4 4 4 ,but1 on the whole1 this department of magic1 if not checked by civilisation or other causes1 would naturally attain its highest vogue in the temperate and polar zones rather than in the equatorial regions2 while1 on the other hand1 the branch of magical art which deals directly with mankind1 aiming for example at the cure or infliction of disease1 tends for obvious reasons to be diffused equally over the globe without distinction of latitude or climate0 7,totemism and ,exogamy1 i4 #agj74 ,the reason why the latter branch of magic tends to be equally prevalent in all parts of the world is1 of course1 that in all parts of the world human nature is equally unstable1 seemingly irregular1 and incalculable by comparison with the stability1 regularity1 and uniformity of nature4 #addh ,i have not found the passage of ,captain ,parry which ,hegel here quotes1 whether from the ,english original or from a ,german translation4 ,i should doubt whether the gallant ,english explorer would have spoken of an 8empirical mode of existence10 which appears to me to savour rather of the professor's lecture-room than of the captain's quarter-deck4 #addi ,g4 ,w4 ,f4 ,hegel1 ,lectures on the ,philosophy of ,religion1 translated by the ,rev4 ,e4 ,b4 ,spiers1 ,b4 ,d41 and ,j4 ,burdon ,sanderson1 i4 7,london1 #ahie7 pp4 #bij-bih4 ,further1 ,hegel observes 7p4 #cjj7 that 8magic has existed among all peoples and at every period40 ,,end ,,of ,,vol4 ,i ,printed by ,r4 ,r4 ,,clark1 ,,limited1 ,edinburgh4 ,,works ,,by ,,sir ,j4 ,g4 ,,frazer1 ,d4,c4,l41 ,,ll4,d4 ,,the ,,golden ,,bough ,a ,,study ,,in ,,magic ,,and ,,religion ,third ,edition1 revised and enlarged4 #hvo4 ,part ,i4 ,,the ,,magic ,,art ,,and ,,the ,,evolution ,,of ,,kings4 #dth ,impression4 ,two volumes4 #bjs4 net4 ,,ii4 ,,taboo ,,and ,,the ,,perils ,,of ,,the ,,soul4 #crd ,impression4 ,one volume4 #ajs4 net4 ,,iii4 ,,the ,,dying ,,god4 #crd ,impression4 ,one volume4 #ajs4 net4 ,,iv4 ,,adonis1 ,,attis1 ,,osiris4 #crd ,impression4 ,two volumes4 #bjs4 net4 ,v4 ,,spirits ,,of ,,the ,,corn ,,and ,,of ,,the ,,wild4 #bnd ,impression4 ,two volumes4 #bjs4 net4 ,,vi4 ,,the ,,scapegoat4 ,one volume4 #ajs4 net4 ,,vii4 ,,balder ,,the ,,beautiful3 ,,the ,,fire-,,festivals ,,of ,,europe ,,and ,,the ,,doctrine ,,of ,,the ,,external ,,soul4 #bnd ,impression4 ,two volumes4 #bjs4 net4 ,vol4 ,,xii4 ,,bibliography ,,and ,,general ,,index4 #bjs4 net4 ,,times4--8,the verdict of posterity will probably be that ,the ,golden ,bough has influenced the attitude of the human mind towards supernatural beliefs and symbolical rituals more profoundly than any other books published in the nineteenth century except those of ,darwin and ,herbert ,spencer40 ,,totemism ,,and ,,exogamy4 ,a ,treatise on ,certain ,early ,forms of ,superstition and ,society4 ,with ,maps4 ,four vols4 #hvo4 #ejs4 net4 ,,mr4 ,a4 ,e4 ,,crawley in ,,nature4--8,that portion of the book which is concerned with totemism 7if we may express our own belief at the risk of offending ,prof4 ,frazer's characteristic modesty7 is actually #8,the ,complete ,history of ,totemism1 its ,practice and its ,theory1 its ,origin and its ,end4' 4 4 4 ,nearly two thousand pages are occupied with an ethnographical survey of totemism1 an invaluable compilation4 ,the maps1 including that of the distribution of totemic peoples1 are a new and useful feature40 ,,lectures ,,on ,,the ,,early ,,history ,,of ,,the ,,kingship4 #hvo4 #hs4 #f;d4 net4 ,,athen,,um4--8,it is the effect of a good book not only to teach1 but also to stimulate and to suggest1 and we think this the best and highest quality1 and one that will recommend these lectures to all intelligent readers1 as well as to the learned40 ,,psyche',s ,,task4 ,a ,discourse concerning the ,influence of ,superstition on the ,growth of ,institutions4 ,second ,edition1 revised and enlarged4 ,to which is added 8,the ,scope of ,social ,anthropology40 #hvo4 #es4 net4 ,,outlook4--8,whether we disagree or agree with ,dr4 ,frazer's general conclusions1 he has provided us with a veritable storehouse of correlated facts1 for which1 and for the learning that has gone to their collection1 and for the intellectual brilliance that has gone to their arrangement1 we can never be sufficiently grateful40 ,the ,belief among the ,aborigines of ,australia1 the ,torres ,straits ,islands1 ,new ,guinea1 and ,melanesia4 ,the ,gifford ,lectures1 ,st4 ,andrews1 #aiaa-aiab4 #hvo4 #ajs4 net4 ,,mr4 ,,edward ,,clodd in the ,,daily ,,chronicle4--8#8,if a man die1 shall he live again8' is a question asked chiliads before ,job put it1 and the generations of mankind repeat it4 ,in this profoundly interesting volume1 ,professor ,frazer1 out of the treasury of his knowledge1 and with consummate art of attractive presentment1 gives the answers devised by the ,lower ,races40 ,,folk-,,lore ,,of ,,the ,,old ,,testament4 #hvo4 ,in ,preparation4 ,,pausanias',s ,,description ,,of ,,greece4 ,translated with a ,commentary1 ,illustrations1 and ,maps4 ,second ,edition4 ,six vols4 #hvo4 #abfs4 net4 ,,athen,,um4--8,all these writings in many languages ,mr4 ,frazer has read and digested with extraordinary care1 so that his book will be for years the book of reference on such matters1 not only in ,england1 but in ,france and ,germany4 ,it is a perfect thesaurus of ,greek topography1 archology1 and art40 ,,studies ,,in ,,greek ,,scenery1 ,,legend ,,and ,,history4 ,selected from his ,commentary on ,pausanias by ,sir ,j4 ,g4 ,,frazer4 ,globe #hvo4 #es4 net4 ,eversley ,series4 ,,guardian4--8,here we have material which every one who has visited ,greece1 or purposes to visit it1 most certainly should read and enjoy4 4 4 4 ,we cannot imagine a more excellent book for the educated visitor to ,greece40 99 99 99 99 99 ,,letters ,,of ,,william ,,cowper4 ,chosen and ,edited1 with a ,memoir and a few ,notes1 by ,sir ,j4 ,g4 ,,frazer4 ,two vols4 ,globe #hvo4 #ajs4 net4 ,eversley ,series4 ,,mr4 ,,clement ,,shorter in the ,,daily ,,chronicle4--8,the introductory ,memoir1 of some eighty pages in length1 is a valuable addition to the many appraisements of ,cowper that these later years have seen4 4 4 4 ,dr4 ,frazer has given us two volumes that are an unqualified joy40 ,,essays ,,of ,,joseph ,,addison4 ,chosen and ,edited1 with a ,preface and a few ,notes1 by ,sir ,j4 ,g4 ,,frazer4 ,two vols4 ,globe #hvo4 #ajs4 net4 ,eversley ,series4 ,,macmillan ,,and ,,co41 ,,ltd41 ,,london4 ,,transcriber',s ,,note ,original spelling and grammar have been generally retained1 with some exceptions noted below4 ,occasional missing full stops or commas were replaced without notice4 ,original printed page numbers are shown like this3 p#eb4 ,original small caps or bold text is now uppercase4 ,italics look like this4 ,sidenotes occurring in the middle of a paragraph of text have been moved to the head of the relevant paragraph1 and all distinct sidenotes then lying at the head of a paragraph have been combined into one sidenote4 ,footnotes have been relabeled #a-addi1 and converted to end notes1 and relocated to between the appendix and the advertisements4 ,i produced the cover image by editing a scanned image of the original1 and hereby assign it to the public domain4 ,original page images are available from archive4org--search for 8b#bbfejhbijjja04 ,page xiii4 ,full stop was added after and cultivated plants4 ,page xxiv4 ,the comma in seriously to outrun it1 was changed to full stop4 ,page #af4 ,the comma was removed from of gems the goddess14 ,page #dg4 ,full stop was added after reputed descendants of deities4 ,page #dh4 ,the word sacrified in the phrase bullock was sacrified was changed to sacrificed4 ,page #hj1 note #bgd4 ,this note links to another1 page #cga1 note2 the note referenced is number #acac in this edition4 ,page #aba1 note #dje4 ,in the word ,tsuni-,goam1 the double vertical line has been transcribed in the plain text edition of this ebook as ,unicode character ,u#ja;,c#a ,latin ,letter ,lateral ,click4 ,this character is not universally supported in browsers4 ,therefore1 an image has been substituted in the html_/epub_/mobi editions4 ,page #aec1 note #eej4 ,the phrase #ihj was changed to 7#ihj71 so as not to be confused with a note anchor4 ,page #caa1 note #ajia4 ,the word eonjeetural was changed to conjectural4 ,page #cbd4 ,the phrase a useful function4 was changed to a useful function14 ,page #cda4 ,the phrase mats1 hatchets1 beads4 was changed to mats1 hatchets1 beads14 ,page #chj1 note #acbb4 ,the phrase ,zendelingg nootschap was changed to ,zendelinggenootschap4 ,page #chf1 sidenote4 ,the word ,paeifie was changed to ,pacific4