Primitive Manners and Customs

FOOTNOTES

[1] The justification of the use of the word force is not far to seek. One of the demands in the ultimatum addressed to Cetewayo, which helped to bring about the present unhappy Zulu war, was for the reinstatement of missionaries in Zululand. A Natal correspondent of the Times, January 28, 1879, justly observes about this: ‘If the Zulus object to missionaries—who certainly in many cases have acted as spies—why force missionaries upon them?’ The italics are not the correspondent’s.

[2] See on this subject Mr. Wallace’s Tropical Nature, pp. 290-300.

[3] Tylor, Primitive Culture, ii. 312, 313, 333.

[4] Sproat, Savage Life, 178, 179, 209, 210.

[5] Schoolcraft, Indian Tribes, v. 173; and Bancroft, iii. 105.

[6] Mariner, Tonga Islands, ii. 121-4.

[7] Schoolcraft, I. T., v. p. 155.

[8] Schoolcraft, I. T., iv. 496. See Dr. Brinton’s explanation of the story in his Myths of the New World, pp. 170-3.

[9] Humboldt, Personal Narrative, v. 595-7.

[10] Forbes Leslie, Early Races in Scotland, i. 177.

[11] Klemm, Cultur-Geschichte, ii. 155-7, where the beliefs are referred to. Franklin’s Second Journey, p. 308. They are so remarkable as to arouse suspicion that European influence has affected the native imagination; but the influence, if any, seems beyond the reach of criticism in this as in other striking cases of analogy.

[12] Schoolcraft, I. T., iv. 255.

[13] Hutton, Voyage to Africa, p. 320; and Bosman in Pinkerton, xvi. 396.

[14] Schoolcraft, iv. 90.

[15] Klemm, Cultur-Geschichte, vii. 368.

[16] Trans. Eth. Soc. iii. 233, 234; Oldfield’s Aborigines of Australia.

[17] Bancroft, Native Races of the Pacific States, iii. 112.

[18] Brinton, pp. 198, 199.

[19] Brinton, p. 210.

[20] Catlin, ii. 127. For some other deluge-myths of a similar kind see Bancroft, iii. 46, 47, 64, 75, 76, 88, 100; Turner’s Polynesia, p. 249; Ellis, Polynesian Researches, i. 386; Franklin, i. 113; Sir G. Grey, Polynesian Mythology, 61; Brett, Indian Tribes of Guiana, pp. 381, 385, 398, 399; Dall, Alaska, p. 423.

[21] Koehler, Volksbrauch im Voightland, p. 444. ‘Dem Verstorbenen giebt man die GegenstÄnde mit in das Grab, welche er im Leben am liebsten hatte: so ist es geschehen, dass man selbst Regenschirm und GummischÜhe mitgab. (Reichenbach.) ... In Schweden hat man dem Todten Tabakspfeife, Tabaksbeutel, Geld und Feuerzeug mitgegeben, damit er nicht spuke.... In einem Grabe des Gottesackers zu Elsterberg wurde eine Anzahl KupfermÜnzen gefunden.’

[22] This fact has been denied in King’s Greek Church, p. 358, but it is mentioned by most of the earliest English travellers in Russia; by Chancelor, in Hackluyt’s Voyages, i. 283; Jenkinson, ibid., p. 361; and Fletcher, Russe Commonwealth, 106; as well as by later ones.

[23] Klemm, Cultur-Geschichte, ii. 165.

[24] Stevenson, Travels in South America, i. 58.

[25] Klemm, Cultur-Geschichte, ii. 166.

[26] See Brinton, p. 242. ‘Nowhere (in the New World) was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst but a negative castigation awaited the liar, the coward, and the niggard.’

[27] For other instances of the myth of the heaven-bridge, and its wide range, see Mr. Tylor’s Early History of Mankind, p. 348.

[28] Williams, Fiji, i. 244.

[29] Klemm, Cultur-Geschichte, iii. 71-77.

[30] Mariner, ii. 137.

[31] Klemm, Cultur-Geschichte, ii. 315. ‘Jedes Thier, auch die kleinste Fliege, ersteht sofort nach ihrem Tode und lebt unter der Erde.’

[32] Klemm, Cultur-Geschichte, iii. 83. ‘Endlich wurden die besonderten Theile nebst den Knochen in der Kiste begraben. Man glaubte, das Opferthier werde von den GÖttern wieder belebt und in den Saiwo versetzt.’

[33] Dall, Alaska, p. 89.

[34] Schoolcraft, I. T., v. 91, 403; ii. 68.

[35] Schoolcraft, Indian Tribes, iii. 268.

[36] Ellis, Polynesian Researches, i. 350.

[37] Reade, Savage Africa, p. 536.

[38] Cape Monthly Magazine, July 1874.

[39] Bleek, Bushman Folk-lore, pp. 15, 18.

[40] Steller, Kamschatka, p. 280.

[41] Waitz, Anthropologie der NaturvÖlker, ii. 170.

[42] Callaway, Religious System of the Amazulu, pt. ii. 182.

[43] Latham, Descriptive Ethnology, ii. 437-444.

[44] Waitz, ii. 169.

[45] Ellis, i. 402.

[46] Brinton, Myths of the New World, p. 297.

[47] Page 150.

[48] Pinkerton, xvi. 304.

[49] Pinkerton, xvi. 388, 874.

[50] Williams, Fiji, p. 176.

[51] Dieffenbach, p. 28.

[52] Gill, p. 36.

[53] Brett, Indian Tribes of Guiana, p. 370.

[54] Harmon, Journal of Voyages, &c., p. 345.

[55] Brinton, p. 126.

[56] Bancroft, iii. 370-3. For baptismal rites in Northern Europe before Christianity, see Mallet, Northern Antiquities, p. 205.

[57] Franklin, Journey to the Polar Sea, p. 255.

[58] Tylor, Primitive Culture, ii. 299.

[59] Schoolcraft, Indian Tribes, iii. 237.

[60] Callaway, i. 33.

[61] Latham, Descriptive Ethnology, ii. 187.

[62] Reade, Savage Africa, p. 250.

[63] Harmon, Journal of Voyages, p. 363.

[64] Lord Kames, History of Man, vol. iv., asserts this of many tribes, the Tahitians, Hottentots, and others. See also pp. 234, 238, 297.

[65] Latham, Descriptive Ethnology, i. 480.

[66] Cf. Reade, Savage Africa, p. 250, and Du Chaillu’s Explorations, pp. 202-3.

[67] Lichtenstein, ii. 332; Callaway, i. 111.

[68] Pinkerton, xvi. 402, 530.

[69] Schoolcraft, Indian Tribes, iv. 635-7. The admission quoted seems to cancel the statements repeated clearly and positively in i. 16, 17, 32, 35, 38, and iii. 60, of a dualism as decided as that between Ahriman and Ormuzd. In i. 32 it is said that the first notice of such a doctrine occurs in Charlevoix, Voyage to North America in 1721.

[70] Schoolcraft, iv. 642-3.

[71] Ibid., ii. 195, 197; iii. 231.

[72] Schoolcraft, ii. 131.

[73] Franklin, i. 114-15.

[74] Ellis, i. 350.

[75] Klemm, iii. 120.

[76] Kames, History of Man, iv. 327.

[77] Kames, History of Man, iv. 321.

[78] Klemm, vi. 423.

[79] Brinton, p. 298.

[80] Schoolcraft, iii. 226.

[81] Brinton, p. 297.

[82] Turner, Nineteen Years in Polynesia, pp. 88, 200, 239.

[83] Williams, p. 144.

[84] Ellis, i. 349.

[85] Catlin, i. 133; ii. 247. Cf. Schoolcraft, iii. 243.

[86] Bancroft, Native Races, &c., ii. 705.

[87] Bancroft, Native Races, &c., iii. 428; Burton, Mission to Gelele, ii. 18-25.

[88] Klemm, ii. 216, from Langsdorf, ii. 261.

[89] Sproat, p. 66. The Juangs of Bengal practise a bear dance, a pigeon dance, a pig dance, a tortoise dance, a quail dance, a vulture dance. Dalton, Desc. Eth. of Bengal, p. 156; and see New Encyc. Brit. for similar cases: article, ‘Dance.’

[90] Reade, Savage Africa, p. 200.

[91] Sproat, p. 208.

[92] Bancroft, Native Races, iii. 167.

[93] Ellis, i. 348.

[94] Latham, Desc. Eth., i. 459.

[95] Catlin, i. 127, 164, 182.

[96] Klemm, ii. 120. ‘Ahmten die knarrende rÖchelnde Stimme des Bisonthiers in grosser Vollkommenheit nach.’

[97] Catlin, i. 244-5.

[98] Schoolcraft, iii. 487.

[99] ‘Ein wunderbares Spiel, das zum glÜcklichen Erfolg des Untermehmens durchaus nothwendig gehalten wird.’

[100] Lichtenstein, i. 444.

[101] Mrs. Eastman, Dahcotah, p. 77.

[102] Sproat, p. 146.

[103] Collins, New South Wales, p. 368.

[104] Callaway, i. 125.

[105] Schoolcraft, iv. 80.

[106] Ibid., iii. 285.

[107] Isert, Guinea, in French translation, p. 204: ‘L’action de ramer voulait dire que leurs maris allaient passer la riviÈre Volta pour se battre avec les AugÉens et les noyer; la truelle et le travail de maÇon indiquait l’Érection de fort Konigstein.’

[108] Casalis, p. 265.

[109] Schoolcraft (Prescott), iii. 230.

[110] Schoolcraft, iii. 273, 231.

[111] Gill, 312.

[112] Pinkerton, xvi. 875.

[113] Pinkerton, xvi. 875.

[114] Livingstone, South Africa, p. 235.

[115] Franklin, First Journey, i. 160.

[116] Wuttke, Deutsche Volksaberglaube, p. 14.

[117] Polwhele, History of Cornwall, p. 48.

[118] ‘Da Dios alas Á la hormiga para que se pierda mas aina,’ is the Spanish version.—Polyglot of Foreign Proverbs, 210. Compare with Roebuck’s Persian and Hindoostanee Proverbs, i. 365, and ii. 283; Thornburn’s Afghan Frontier, 279; and Burckhardt’s Arabic Proverbs.

[119] Most of the African proverbs here referred to are taken from Captain Burton’s collection from various sources in his Wit and Wisdom of West Africa.

[120] Central Africa, p. 289.

[121] Oscar Peschel, The Races of Mankind, translation, p. 150.

[122] Casalis, Les Basutos, pp. 324-8.

[123] Captain Burton justly calls attention to the possibility of many Yoruban proverbs being relics of the Moslems, who, in the tenth century, overran the Soudan.

[124] For a collection of Pashto proverbs see Thornburn’s Afghan Frontier, 1876.

[125] Sir G. Grey, Polynesian Mythology, p. 21.

[126] Williams, Fiji, p. 97.

[127] Callaway, ii. 171.

[128] Burton, Mission to Dahome, ii.

[129] Tylor, Primitive Culture, i. 333.

[130] Trench, On the Study of Words, p. 17.

[131]

‘Nec commune bonum poterant spectare nec ullis

Moribus inter se scierant nec legibus uti.’—V. 956.

So Virgil, Æn., viii. 317.

[132] Bancroft, Native Races of the Pacific States of North America, i. 426, 560.

[133] Peschel, Races of Man, pp. 39, 209.

[134] Burchell, Travels in Southern Africa, i. 456-62. Compare Waitz, Anthropologie der NaturvÖlker, i. 376. Also Wuttke, Geschichte des Heidenthums, p. 164. Ein Brudermord wurde von ihnen als etwas ganz Harmloses erzÄhlt.

[135] Bancroft, Native Races, i. 348.

[136] Ibid., i. 130.

[137] Klemm, Culturgeschichte, iii. 69.

[138] Bancroft, i. 520, 553.

[139] Dall, Alaska, p. 416.

[140] Kane, Wanderings of an Artist, p. 115.

[141] Catlin, North American Indians, ii. 192.

[142] Bancroft, iii. 167.

[143] Turner, Nineteen Years in Polynesia, p. 285.

[144] Sir G. Grey, Journals in Australia, ii. 239.

[145] Williams, Fiji.

[146] Old New Zealand. By a Pakeha Maori, p. 105.

[147] Harmon’s Journal, pp. 299, 300.

[148] Seemann says of Fijian cruelty (Viti, p. 192): ‘Affection for the departed—of course mistaken affection—prompted their relatives or friends to dispatch widows at the time of their husband’s burial,’ &c.

[149] Turner, Polynesia, pp. 294-5.

[150] Mariner, ii. 233.

[151] Pinkerton, xvi. 595, from Froyart’s Loango.

[152] Fitzroy, Voyages of ‘Adventure’ and ‘Beagle,’ ii. 574.

[153] Old New Zealand, pp. 96-100.

[154] Lichtenstein, i. 259.

[155] Schoolcraft, I. T., i. 39.

[156] Livingstone, Missionary Travels in South Africa, p. 255.

[157] Harmon, Journal, p. 300.

[158] Turner, Polynesia, p. 224.

[159] Bancroft, iii. 486.

[160] Fitzroy, Voyages, ii. 180.

[161] Sproat, Scenes and Studies of Savage Life, p. 265.

[162] Shortland, Southern Districts of New Zealand, p. 30.

[163] Turner, Polynesia, pp. 225, 236.

[164] Kane, p. 205.

[165] Ibid.; Seemann, p. 190.

[166] Bancroft, i. 245, 285, 438.

[167] Klemm, Culturgeschichte, iii. 78.

[168] Cook, Voyages, iii. 158.

[169] Dobritzhoffer, Abipones, ii. 203, 274.

[170] Burton, Mission, i. 231.

[171] Bancroft, ii. 357.

[172] Dali, Alaska, 524. For instances of the feeling in North America see Bancroft, i. 205, 288, 544, 745; iii. 521, 522.

[173] Gill, Myths and Songs of the South Pacific, p. 154.

[174] Ibid., p. 38.

[175] Catlin, North American Indians, i. 157.

[176] Bancroft, iii. 519; and other instances in the same work, chapter xii.

[177] Williams, Fiji, p. 247.

[178] Schoolcraft, Indian Tribes, v. 403, 404.

[179] Dr. Brinton (p. 250) says that no ethical bearing was assigned to the myth of the future by the red race till they were taught by Europeans, and that all Father Brebeuf could find was, that the souls of suicides and persons killed in war lived apart from others after death.

[180] Bowen, Central Africa, p. 285.

[181] Mariner, Tongan Islands, ii. 154.

[182] Peschel, 428-31.

[183] The collection of native Bushman literature is said to have reached eighty-four volumes! In Dr. Bleek’s Brief Account of Bushman Folk-lore, and in the Cape Monthly Magazine for July 1874, some account is given of their mythology.

[184] Comp. Bancroft, i. 771, and Humboldt, Personal Narrative, v. 269.

[185] Steller, Kamschatka, pp. 234, 355.

[186] Schoolcraft, I. T., iii. 191.

[187] Reade, Savage Africa, p. 51; Burton, Dahome, ii. 76; Pinkerton, xvi. 492.

[188] Bancroft, ii. 194, and i. 414, 280. Compare Catlin, i. 170; and Grote’s Greece, for an ordeal at Sparta.

[189] Dieffenbach, p. 667.

[190] Callaway, ii. 196.

[191] Burton, Mission, ii. 157.

[192] Turner, p. 236.

[193] Sproat, p. 213.

[194] Dobritzhoffer, Abipones, ii. 204, 441.

[195] Klemm, Culturgeschichte, iv. 101.

[196] Williams, Fiji, p. 29.

[197] Jarves, History of Hawaii, p. 23.

[198] Brett, Wild Tribes of Guiana, p. 131.

[199] Ellis, Polynesian Researches, iii. 104.

[200] Cook, Voyages, vii. 149.

[201] Mariner, Tongan Islands, i. 380, 403.

[202] Travels in Australia, ii. 228.

[203] Bancroft, i. 109

[204] In Papworth’s Ordinary of British Armorials, no less than 124 pages are filled with the names of families who take their crest from some animal; 34 pages of families take their crests from the lion alone.

[205] Herberstein, i. 32.

[206] Kempper, Japan; Pinkerton, vii. 718.

[207] Turner, p. 343.

[208] Reade, Savage Africa, p. 43.

[209] Burton, Mission, ii. 367; and Bowen, Central Africa, p. 318.

[210] Jarves, History of Hawaii, pp. 21, 23.

[211] Ellis, Polynesian Researches, iii. 97.

[212] See Klemm, iii. 330, for the custom in Loango; Reade, Savage Africa, p. 43, for that in Ashantee; and Peschel, Races of Man, p. 235, for other instances.

[213] Savage Africa, p. 48.

[214] Williams, p. 40.

[215] Santo, Eastern Ethiopia. Pink, xvi. 698.

[216] Dieffenbach, ii. 100.

[217] Mariner, Tonga Islands, i. 100. It has generally been thought best, in referring to books written some time ago, to employ the past tense where possibly the present would still be applicable. Wherever the present is used, it must be taken to refer not necessarily to the actual present but to the present of the original authority for the fact.

[218] Steller, Kamschatka, p. 356.

[219] Eschwege, Brazilien, i. 221.

[220] Bancroft, Native Races of Pacific States, i. 168.

[221] Catlin, ii. 240.

[222] Pinkerton. Bosnian, Guinea, xvi. 406.

[223] Denham, Discoveries in Africa, i. 167.

[224] Turner, Polynesia, p. 286.

[225] Elphinstone, Caubul, ii. 223.

[226] Thompson, South Africa, ii. 351.

[227] See Bancroft, ii. 454-472, for the penal code of the Aztecs.

[228] Pinkerton. Froyart, History of Loango, xvi. 581.

[229] Hutton, Voyage to Africa, p. 319.

[230] Pinkerton, xvi. 242, in Merolla’s Voyage to Congo.

[231] Pinkerton. Bosman, Guinea, xvi. 405. For an account of a savage law suit, see Maclean’s Caffre Laws and Customs, pp. 38-43.

[232] Maclean, Caffre Laws, p. 34.

[233] Pinkerton, xvi. 259.

[234] Livingstone, South Africa, pp. 621, 642.

[235] Schweinfurth, Heart of Africa, i. 285.

[236] Klemm, Culturgeschichte, iii. 334.

[237] Williams, Fiji, p. 250.

[238] Ellis, Polynesian Researches, i. 378; iv. 423.

[239] Pinkerton, xvi. 690.

[240] Wuttke, Geschichte des Heidenthums, p. 102, speaking of savage ordeals, says: ‘Wir kÖnnen nicht sagen, dass ein monotheistischer Gedanke hier vorhanden sei; die Menschen glauben an die Gerechtigkeit des Schicksals noch nicht an einen gerechten Gott.’

[241] Turner, Polynesia, pp. 215, 241, 293.

[242] Klemm, iii. 68.

[243] Wuttke, Geschichte des Heidenthums, p. 103.

[244] Burckhardt, Notes on the Bedouins, p. 73.

[245] Latham, Descriptive Ethnology, ii. 98.

[246] Klemm, iv. 334.

[247] Maclean, pp. 124, 110.

[248] Klemm, iii. 69.

[249] Dalton, Descriptive Ethnology of Bengal, p. 64.

[250] Seemann, Mission to Viti, p. 192.

[251] Mariner, ii. 302.

[252] Ellis, iii. 349.

[253] Earle, Indian Archipelago, p. 81.

[254] Pinkerton, xvi. 872.

[255] Ibid., p. 697.

[256] Bowen, Central Africa, p. 305.

[257] Lichtenstein, ii. 48.

[258] Portlock’s Voyage, p. 260, in Bancroft, i. 110.

[259] Cranz, i. 149, 150, 174, 218.

[260] Travels in Australia, ii. 355; and Bonwick, Daily Life of the Tasmanians, pp. 10, 78-98.

[261] Transactions of Ethnological Society, Prof. Owen, ii. 36.

[262] Transactions of Ethnological Society, ii. 291.

[263] Ibid., i. 264.

[264] Nuova Antologia, Jan. 1876.

[265] Ellis, i. 268.

[266] Mariner, i. 271-7.

[267] These stories are worth reading at length in Grey’s Polynesian Mythology, pp. 233-246, 296-301. See also pp. 246-273, 301-313. For a good Zulu love-story see Leslie’s Among the Zulus, pp. 275-284; and, for a Tasmanian love-legend, Bonwick, p. 34.

[268] Smiles, Self-help, p. 325; Pennant’s Tour, in Pinkerton, iii. 89: ‘Their tender sex are their only animals of burden.’

[269] Weddell, Voyage to South Pole, 1825, p. 156.

[270] Seemann, p. 192.

[271] Dalton, Bengal, p. 28.

[272] Indian Tribes, v. 131-2.

[273] Rochefort, Les Îles Antilles, p. 544.

[274] Bancroft, i. 110.

[275] Heart of Africa, i. 472; ii. 28.

[276] The best illustration of this side of savage life, of the sorrow felt by a bride on leaving her home, occurs in the Finnish Kalewala, in Schiefner’s German translation, pp. 126-132, 147-150.

[277] Dobell, Travels in Kamtschatka, &c., ii. 293.

[278] Holderness, Journey from Riga, p. 233.

[279] Hakluyt, i. 360; Pierson, Russlands Vergangenheit, pp. 202, 208.

[280] Marmier, Sur la Russie, ii. 154. ‘Au moment de se mettre en marche pour l’Église, elle soupire, pleure, refuse de sortir. Tous ses parents essayent de la consoler,’ &c.

P. 149: ‘Rien ne donne une idÉe plus touchante du caractÈre du peuple russe que ces paroles de regret et de douleur que la jeune fiancÉe adresse À ses parents au milieu des joyeux prÉparatifs de la fÊte nuptiale.’

[281] Marmier, i. 127, 229.

[282] Cranz, i. 151.

[283] Ibid., i. 146.

[284] Egede, pp. 143-145.

[285] Chambers, Book of Days, ii. 721.

[286] Holderness, p. 234.

[287] Dall, Alaska, pp. 396, 399.

[288] Kolbe, in Medley’s translation, i. 161.

[289] Bowen, Central Africa, p. 303.

[290] Elphinstone, Caubul, i. 240.

[291] Latham, Descriptive Ethnology, i. 313.

[292] Herberstein, i. 92.

[293] Pinkerton, Modern Geography, ii. 524.

[294] Seemann, Mission to Fiji, p. 190.

[295] Si J. Lubbock, Origin of Civilization, pp. 75-76.

[296] Dalton, Bengal, p. 193.

[297] Williams, Fiji, p. 136.

[298] Chambers, Book of Days, ii. 733; Holman, Travels, i. 153.

[299] Dall, Alaska, p. 415.

[300] Trans. Eth. Soc., i. 98.

[301] Krashenninonikov, Kamtshatka, p. 215.

[302] ‘Beschwerte sich aber die Braut, dass sie den Brautigam durchaus nicht haben noch sich von ihm erobern lassen wollte, so musste er aus dem Ostrog fort.’—Steller, Kamtschatka, p. 345.

[303] Lesseps, Travels in Kamtschatka (translated), ii. 93. The account here given of the Kamschadal marriage customs is from Krashenninonikov (translated by Grieve), Travels in Kamtshatka, pp. 212-214 (1764); Steller, pp. 343-349 (1774); Lesseps, ii. 93 (1790). They differ in some minor details.

[304] Burchell, ii. 56.

[305] Burckhardt, Notes on the Bedouins, p. 200.

[306] Leslie, pp. 117, 196.

[307] Burckhardt, Notes, p. 151.

[308] Lane, Modern Egyptians, i. 217.

[309] Gaya, Marriage Ceremonies (pp. 30, 48, 81), for similar old customs, interpreted in the same way, formerly in vogue in France, Germany, and Turkey.

[310] Astley, Collection of Voyages, ii. 240, 273. It is a common rule of etiquette that, when a proposal of marriage is made, the purport of the visit shall only be approached indirectly and cursorily. It is curious to find such a rule among the Red Indians (Algic Researches, ii. 24; i. 130), the Kafirs (Maclean, p. 47), the Esquimaux (Cranz, i. 146), even the Hottentots (Kolbe, i. 149).

[311] Pinkerton, vii. 34.

[312] Bancroft, Native Races, &c., i. 389.

[313] Ibid., i. 436.

[314] Ibid., i. 512.

[315] Fitzroy, Voyage of ‘Beagle,’ ii. 152.

[316] Compare Bowen’s Central Africa, pp. 303-304; Gray’s Travels in South Africa, p. 56; Pinkerton, xvi. 568-569; and Bancroft, i. 66.

[317] Bowen, p. 104.

[318] Pinkerton, xvi. 873.

[319] Lichtenstein, i. 263.

[320] Thus Bonwick mentions a custom whereby a woman ‘was allowed some chance in her life-settlement. The applicant for her hand was permitted on a certain day to run for her;’ if she passed three appointed trees without being caught she was free.—Daily Life, &c., p. 70.

[321] It is also an old custom in Finland, that, when a suitor tells a girl he has settled matters with her parents, she should ask him what he has given, and then, declaring it to be too little, should proceed to run away from him.—Marmier, i. 176.

[322] Delano, Life on the Plains, p. 346. In Notes and Queries, 1861, vol. xii. 414, it is said that in Wales a girl would often escape a disliked suitor through the custom of the pursuit on horseback—by taking a line of country of her own.

[323] Dalton, Descriptive Ethnology of Bengal, pp. 16, 194, 234, 252, 319.

[324] Bates, Naturalist on the River Amazon, p. 382.

[325] Marsden, Sumatra, p. 269.

[326] Denham, Discoveries in Africa, i. 32-35.

[327] Dobritzhoffer, ii. 97.

[328] Wuttke, Heidenthum, i. 185. ‘Die Guanas in Amerika begraben ihre Kinder lebendig, besonders die MÄdchen, um diese seltner und gesuchter zu machen.’

[329] Dalton, p. 192.

[330] Colonel Dalton, in Trans. Eth. Soc., vi. 27.

[331] Elphinstone, Cabul, i. 239; ii. 23.

[332] Burnes, Travels to Bokhara, iii. 47.

[333] Trans. Eth. Soc., iii. 348-351, in Oldfield’s Aborigines of Australia, 1864.

[334] Bonwick, pp. 65-68.

[335] Latham, Desc. Ethn., ii. 159.

[336] Latham, Desc. Ethn., i. 96.

[337] Campbell, Indian Journal, 142.

[338] Journal of Anthropology (July 1870), p. 33; Trans. Eth. Soc., vii. 236, 242.

[339] Buchanan, Travels, i. 251, 273, 321, 358, 394; iii. 100.

[340] Sproat, p. 98.

[341] Rochefort, Les Îles Antilles, 545.

[342] Bancroft, Native Races, i. 109, 132.

[343] Macpherson, 65.

[344] Collins (1796), New South Wales, 362, 351-3.

[345] Hunter (1790), Voyage to New South Wales, 62, 494.

[346] Trans. Eth. Soc., i. 217-8, and compare Sir G. Grey, Travels, &c., ii. 224.

[347] Hunter, 466, 479.

[348] Lecky, Hist. of England in Eighteenth Century, ii. 366.

[349] Bonwick, Daily Life of the Tasmanians, 60.

[350] Rochefort, Les Îles Antilles, 545. ‘Ils ne prenaient pour femmes lÉgitimes que leurs cousines, qui leur Étoyent aquises de droit naturel.’ Compare Burckhardt’s Notes on the Bedouins, 64: ‘A man has an exclusive right to the hand of his cousin;’ not that he was obliged to marry her, but without his consent she could marry no one else.’

[351] Rochefort, Les Îles Antilles, 460. ‘Il est À remarquer que les Caraibes du continent, hommes et femmes, parlent un mÊme langage, n’ayant point corrumpu leur langue naturelle par des mariages avec des femmes ÉtrangÈres.’ (1511.)

[352] Humboldt, personal narrative, vi. 40-43.

[353] See chapter on Carib language in Les Îles Antilles, 449, and collection of words, where those used exclusively by either sex are marked with an H and F (Hommes et Femmes) respectively.

[354] Maclean, 95.

[355] Leslie, 177.

[356] Du Tertre, Hist. GÉn. des Antilles, 378.

[357] Transactions of Ethnological Society, i. 301-3.

[358] Bonwick, Daily Life of the Tasmanians, 188, 206. The author suggestively calls attention to the similarity of this legend to the Hindu legend of Indra, who delivers the lovely Apas from the monster Vitra in the dark cavern of Ahi, a legend which has been taken to mean the fire-god who destroys the dark storm cloud that chases and maltreats the fleecy maidens of the sky.

[359] Bleek, Hottentot Fables, 67.

[360] Bleek, Bushman Folk-lore.

[361] Egede, 209.

[362] Cranz, i. 213.

[363] Gill, 40-2.

[364] Dall, Alaska.

[365] Sproat, p. 182.

[366] Casalis, Les Basutos. With this story Grimm compares a German one, Kinder und HausmÄrchen, i. 172.

[367] Schoolcraft, Indian Tribes, ii. 229-30.

[368] Gill, 88-98.

[369] Mrs. Cookson, Legends of the Manx, 27-30.

[370] Wolf, Zeitschrift fÜr deutsche Mythologie, i. 2.

[371] Algic Researches, ii. 216.

[372] Kelly, Indo-European Traditions, 78. See the German version of the tale in Grimm’s HausmÄrchen, ii. 394.

[373] KÖhler, Weimarische BeitrÄge zur Literatur, Jan. 1865.

[374] Schirren, Wandersagen der NeuseelÄnder, 31, 37-39.

[375] Grimm, HausmÄrchen, i. Pref. 53.

[376] See the different versions in Mr. Tylor’s Early History of Mankind, 344.

[377] Cox, Aryan Mythology, ii. 173.

[378] Algic Researches, ii. 1-33.

[379] Aryan Mythology, ii. 85.

[380] Algic Researches, ii. 34.

[381] Wilson, Vishnu Purana, 394-5.

[382] Fiske, Myths and Myth Makers, 97, and Cox, Aryan Mythology, ii. 282.

[383] Transactions of Ethnological Society, ii. 27.

[384] Algic Researches, i. 67.

[385] Bleek, Hottentot Fables, Pref. xxv.

[386] Bonwick, Daily Life of the Tasmanians, 148.

[387] Algic Researches, ii. 40.

[388] Travels in Australia, i. 261.

[389] Schoolcraft, Algic Researches, i. 41.

[390] Schoolcraft, Indian Tribes, v. 409.

[391] D. Leslie, Among the Zulus, 168.

[392] Callaway, Religious System of the Amazulu, Part i. 5.

[393] Algic Researches, i. 122-8.

[394] Bancroft, Native Races, iii. 526.

[395] Bonwick, Daily Life of the Tasmanians, 182.

[396] Callaway, Religious System of the Amazulu, Part i. 122-3.

[397] Pinkerton, xvi. 689.

[398] Callaway, Zulu Nursery Tales, i. 152.

[399] Leslie, 81, 98.

[400] Ibid. 79.

[401] Ibid. 169.

[402] Appleyard, Kafir Grammar, 13.

[403] Mrs. Cookson, Legends of the Manx, 23.

[404] Prof. Max MÜller, Science of Language, ii. 444.

[405] Steller, 253-4.

[406] LÉouzon le Duc, La Finlande, 51, 87. ‘À dire vrai, tous les dieux de la mythologie finnoise ne sont que les magiciens.’

[407] Bancroft, v. 23.

[408] Brinton, Myths of the New World, 164.

[409] Vishnu Purana, 575.

[410] Schirren, 144. Maui wird im Meere geformt, von einem Fisch verschluckt, mit diesem ans Land geworfen und herausgeschnitten. Der Fisch ist die Erde welche die Sonne zur Nacht verschlingt; der Himmel im Osten befreit die Sonne aus der Erde.

[411] Bancroft, v. 23.

[412] Brinton, 180.

[413] Waitz (Anthropologie, iv. 394, 448, 455) adopts the view of the human origin of Viracocha.

[414] Bleek, Hottentot Fables, 75.

[415] Schiefner, Kalewala, 129. In the lamentations over an approaching marriage, an old man says to the bride:

‘Seinen Mond nannt’ dich der Vater,

Sonnenschein nannt’ dich die Mutter,

Wasserschimmer dich der Bruder,’ &c.

[416] Fiske, 35, 76.

[417] Schweinfurth, Heart of Africa, ii. 326.

[418] Steller, 279.

[419] Williams, Fiji, 204.

[420] Rink, Tales, &c. of the Esquimaux, 90.

[421] Algic Researches, ii. 226.

[422] Hiawatha, Canto xxi.

[423] Steller, 267. ‘Die Italmanes geben nach ihrer ungemein lebhaften Phantasie von allen Dingen Raison, und lassen nicht das geringste ohne Critic vorbei.’ Yet they had neither reverence nor names for the stars, calling only the Great Bear the moving star, 281.

[424] Travels in Australia, i. 261, 297.

[425] Thompson, South Africa, ii. 34.

[426] Aubrey’s Miscellanies, 197.

[427] Those who doubt the existence of much popular superstition in this century may judge of the amount and value of the evidence by referring to the following books: 1. All the volumes of Notes and Queries, Index, Folk-Lore. 2. Harland and Wilkinson, Lancashire Folk-Lore, 1867. 3. Henderson’s Notes on the Folk-Lore of the Northern Counties of England and the Borders, 1866. 4. Kelly’s Curiosities of Indo-European Tradition and Folk-Lore, 1863. 5. Stewart’s Popular Superstitions of the Highlanders of Scotland, 1851. 6. Sternberg’s Dialect and Folk-Lore of Northamptonshire, 1851. 7. Thorpe’s Northern Mythology, 1851. 8. Birlinger, VolksthÜmliches aus Schwaben, 1861. 9. Koehler, Volksbrauch im Voigtlande, 1867. 10. Bosquet, La Normandie Romanesque, 1845.

[428] Origin of Civilisation, 33.

[429] Ibid., 23.

[430] Hammerton, Round my House, 254.

[431] Holderness, Journey from Riga to the Crimea, 254.

[432] Grimm, Deutsche Mythologie, ‘Aberglaube,’ cases 576, 664, 698, 898. These practices, even if no longer existent, throw light upon those that still are.

[433] AmÉlie Bosquet, La Normandie pittoresque, 217.

[434] Fletcher, Russe Commonweal, 78.

[435] Schoolcraft, Indian Tribes, v. 419.

[436] Kane, 216.

[437] Williams, 248.

[438] Brett, Indian Tribes of Guiana, 369.

[439] Grey, Polynesian Mythology, 111-114.

[440] Cook, vi. 192.

[441] Doolittle, Social Life of the Chinese, ii. 328.

[442] There are several derivations for Beltane or Bealteine: 1. From Baal or Belus, the Phoenician god, the worship being supposed to be of Phoenician origin; 2. from Baldur, one of the gods of Valhalla who represented the Sun; 3. from lÁ = day, teine = fire, and Beal = the name of some god, but not Belus; 4. from Paleteine, Pales’ fire, the worship being identified with that of the Roman goddess Pales, who presided over cattle and pastures, and to whom, on April 21, prayers and offerings were made. At the Palilia shepherds purified their flocks by sulphur and fires of olive and pine wood, and presented the goddess with cakes of millet and milk, whilst the people leaped thrice through straw fires kindled in a row. Yet we should probably be right if we connected the Palilia and the Beltanes, not as directly borrowed one from the other, but as co-descendants from one and the same origin.

Mr. Forbes-Leslie speaks of Beltane fires as still to be seen in 1865. The Beltane feast proper was on May-day, but the word was also applied to fires kindled in honour of Bel on other days, as on Midsummer Eve, All Hallow-e’en, and Yeule, now Christmas. (Early Races of Scotland, i. 120-1.)

[443] Stewart, Popular Superstitions of the Highlanders, p. 149.

[444] Bancroft, iii. 701.

[445] Kolbe, Caput bonÆ Spei, ii. 431-2, and Thunberg, in Pinkerton, xvi. 143. Kolbe gives a picture of the practice.

[446] Kerr, Voyages, i. 131.

[447] Catlin, ii. 189.

[448] Schoolcraft, Indian Tribes, iii. 228.

[449] Latham, Desc. Ethn., i. 141.

[450] Jones, Antiquities of the Southern Indians, p. 21, and Schoolcraft, I.T., v. 267.

[451] Lancashire Folk-Lore, p. 63.

[452] Sir W. Betham, Gael and Cimbri: 1834. ‘The branches of a tree near the Stone of Fire Temple in the Persian province of Fars were found thickly hung with rags, and the same offerings are common on bushes round sacred wells in the Dekkan of India and Ceylon.’ (Forbes-Leslie, Early Races of Scotland, i. 163.)

[453] Schiefner, Introduction to SjÖgren’s Livische Grammatik. St. Petersburg, 1861.

[454] The instances of Esthonian superstitions are taken from Grimm’s collection in the Deutsche Mythologie. Their date is 1788. The same interest attaches to them from an archÆological point of view, whether they exist still or have become extinct.

The End.

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