205.2 Black, 113.
208.1 Maurer, 111.
208.2 For example, the notable case of the foundress of a new and popular religion, who was said to be haunted after the manner of Herdis, to her great annoyance and terror. But even her deluded followers felt bound to draw the line somewhere, and they seem to have drawn it at this obsession.
209.1 Daily Chronicle, 17th February 1912.
210.1 Among the Ngoulango or Pakhalla of the Ivory Coast a widow carries a piece of fetish wood which has the power to cause death to anyone who, attempting to approach her, is touched with it (Clozel, 363). It is probably effectual also against the ghost.
210.2 Globus, lxxii. 22; lxxxi. 190. Compare a custom of the Minas of the Slave Coast, Frazer, J. A. I., xv. 85 note. The Kagoro of Northern Nigeria are also reported to believe in the possibility of sexual connection by ghosts with women (J. A. I., xlii. 159). Major Tremearne marks this belief as doubtful; but it accords with that of other peoples. The pungent smoke of red pepper is used in exorcisms by the Tigre of Abyssinia (Littmann, 310, 311).
211.1 Zeits. v. Rechtsw., xxvii. 85. A widow remains four months in her hut, subject to a corresponding taboo. Among the Negroes of Surinam, before a widow or widower marries again, an offering of food and drink must be made to the ghost in order to obtain permission for the new marriage. The new spouse will be considered as belonging, even if not actually so belonging, to the family of the deceased. The widow or widower may not leave the house for three months, nor do any work (ibid., 395, 394).
211.2 Ibid., xxv. 99 sqq.
212.1 Zeits. v. Rechtsw., xxv. 107. The Fõ Negresses in Togoland also fear to be haunted by their deceased husbands, who may kill them, or at least drive them mad. But this is said to be only when they have neglected them during life (Anthropos, vii. 307).
213.1 Pechuël-Loesche, 308 sqq. The ghosts of women who have died in childbed are frequently the objects of dread in areas far apart. The belief is common in the East Indian Archipelago (see Wilken, iii. 224 sqq.). Such a ghost is called by the inhabitants of the Island of Serang, in the Moluccas, Putiana. She appears after death as a great white bird, or else as a beautiful woman with fragrant clothing, who attacks pregnant women, or seduces and then with her long nails emasculates men. The most elaborate precautions are taken against her (Riedel, 112). Among the Shans of the Upper Chindwin Valley, Burma, the husband feigns madness, and undergoes a special purification (F. L., xxiii. 470).
214.1 Bastian, San Salvador, 100. Among the Fans, further to the north, as Frazer notes (Balder, ii. 18, quoting W. L. Priklonsky in Bastian’s Allerlei aus Volks- und Menschenkunde), at the end of the mourning ceremonies the widows are purified by passing over a lighted brazier and sitting down with leaves still burning under their feet. Their heads are then shaved, and they are shared between the heirs of the deceased.
215.1 Rev. J. H. Weeks, Folk-Lore, xix. 430; xxi. 463.
216.1 Junod, R. E. S., i. 162; id., The Fate of the Widows amongst the Ba-Ronga, reprinted from the report of the South African Association for the Advancement of Science, 1908 (Grahamstown, Cape Colony, 1909), 5. It is fair to say that another and somewhat more popular account by M. Junod states: “The night [after the burial] has come. All the widows sleep in the open, their huts, which belonged to the deceased, being taboo. If it rains, they sleep in other huts of the village” (S. A. Tribe, i. 145). I do not know how to reconcile these two statements. I have adopted that which M. Junod has twice affirmed, the articles in the R. E. S. being particularly detailed and precise. Among the northern clans of the Thonga, he tells us (S. A. Tribe, i. 150) that the first night of mourning “everyone [scil. in the village] sleeps in the open.”
217.1 C. S. Myers and A. C. Haddon, Torres Str. Rep., vi. 153, 158, 160; Haddon, ibid. (1912), iv. 60. In the Murray Islands “the ghost of a recently deceased person is particularly feared; it haunts the neighbourhood for two or three months.” But whether it specially attacks the widow the members of the expedition do not seem to have learned (ibid., vi. 253). The peculiarity of the dress, however, speaks for itself.
218.1 Frazer, Taboo, 144, citing Father Guis, Les Missions Catholiques (1902), xxxiv, 208. Among the Abarambo of the Congo basin, north of the Wele, the husband or wife disappears in the bush for a time, the latter until she finds a new husband. The widow or widower blackens the face, binds a cord round the waist, wears nothing but an old garment and only eats raw food (Johnston, Grenfell, ii. 650).
219.1 Teit, Jes. Exped., i. 332. Compare the Bella Coola tale cited above (p. 200).
219.2 Peter Martyr, The Decades of the New World, in Arber, 100.
219.3 Lumholtz, Unk. Mexico, i. 384 sqq. Four feasts are given for a woman. “She cannot run so fast, and it is therefore harder to chase her off.”
221.1 Hobley, J. A. I., xli. 418. Among the neighbouring Atharaka and Akamba the duty of sleeping with the widow on the fifth night after the death is performed by a brother of the deceased (Champion, ibid., xlii. 84).
222.1 Stannus, J. A. I., xl. 315.
222.2 Compare the accounts of Anyanja funerals in Rattray, 92 (this account is by a native), and Werner, 165. In neither of these is the custom in question referred to.
223.1 Rattray, 187.
223.2 Georgi, iii. 89. The information is perhaps derived from the old travellers, Steller and Krasheninnikoff, both of whom mention the custom. See Jesup. Exped., vi. 752.
224.1 Pechuël-Loesche, 330. Cf. Weeks, 300.
224.2 F. L., xix. 413.
225.1 Roscoe, The Baganda (London, 1911), 357 n., 48. Of the King of Nri in Nigeria we are told: “No man is allowed to step over his wives’ legs, nor may anyone commit adultery with them” (Thomas, Ibo, i. 53). This collocation of prohibitions is hardly accidental.
225.2 Roscoe, 205.
226.1 I suspect that the requirement mentioned by Professor Frazer (Dying God, 183), of some of the Kaffir tribes, not specified, that the first child born after the second marriage of a widow of a man killed in battle, whether by her first or her second husband, must be put to death, is to be referred to the same cycle of ideas. But I have no access to the authority he cites, which is partly unpublished.
227.1 Lieut. Hans Kaufmann, Mitteil. aus den Deutschen Schutzgeb. (Berlin, 1910), xxiii. 168.
228.1 Zeits. v. Rechtsw., xxv. 101, 97, 105.
228.2 Gouldsbury and Sheane, 171.
229.1 Gouldsbury and Sheane, 168 sqq.
230.1 Cens. Ind. Rep., 1901, ix. 208; W. Crooke, Encyc. Rel., iv. 603.
230.2 W. Crooke, l.c. See supra, p. 213 note. Cf. also Cens. Ind. Rep., 1901, xvii. 120.
230.3 Cens. Ind. Rep., 1901, xvii. 121.
231.1 Cens. Ind. Rep., 1911, xiv. 283.
231.2 Ibid., 1901, vi. 421.
231.3 Ibid., 1911, xvi. 176.
236.1 J. A. I., xv. 73, 98.
236.2 A. L. Kroeber, Bull. Am. Mus. Nat. History, xviii. 17.
236.3 Weeks, 320, 321; J. A. I., xxxix. 453.
236.4 Batchelor, 106, 167.
237.1 Anthropos, i. 172.
237.2 Int. Arch., xiii., Suppl., 77.
237.3 Clozel, 363.
237.4 Brough Smyth, ii. 297; F. L., xiv. 325, 338.
237.5 Spencer and Gillen, N. T., 521.
238.1 Rice, 56, 57.
238.2 Lunet de Lajonquière, 282.
238.3 Herod., ii. 46, 66, 67. They were all no doubt sacred animals.
238.4 T. C. Hodson, J. A. I., xxxi. 306.
239.1 Thomas, Ibo, i. 45, 39.
239.2 Meyer, 83.
239.3 Pepper and Wilson, Mem. Am. Anthrop. Assoc., ii. 313.
240.1 Bull. de Folklore, iii. 74.
241.1 Hollis, Nandi, 71, 73, 74.
241.2 Id., Masai, 353.
242.1 Paulitschke, i. 258. Cf. the customs of the Kavirondo and Ja-Luo, where no painting is recorded (Johnston, Uganda, ii. 743, 794).
242.2 Torday and Joyce, J. A. I., xxxvi. 50 (cf. 41). Professor Frazer has mentioned (Taboo, 186 n.) some other African cases in which the custom of painting the man-slayer may be intended as a disguise. None of them seem to be stronger than the above. He goes on to mention the Yabim of German New Guinea, among whom the relations of a murdered man, on accepting a bloodwit instead of avenging his death, must allow the family of the murderer to mark them with chalk on the brow. “If this is not done, the ghost of their murdered kinsman may come and trouble them; for example, he may drive away their swine or loosen their teeth.” I have no access to the German authority he cites; but I may suggest for what it may be worth that the chalk-mark is a certificate to the ghost that his relatives have done their duty by exacting a fine for his death, and that he has no cause to feel aggrieved with them—in fact, that he may feel well satisfied. Dr Frazer himself indeed once took this view, or something like it (Tylor Essays, 107).
243.1 Teit, Jesup Exped., ii. 271, 235; i. 357, 332.
243.2 Hill-Tout, Notes on the Skqomic, Brit. Ass. Reb., 1900, 478 sq.
245.1 Bijdragen, xxxix. 37. Cf. Furness, 91.
245.2 J. A. I., xxxvi. 83 note; Hose, i. 271 note.
245.3 Hose, ii. 24.
246.1 Gregor, 199.
246.2 Anthropos, iv. 859, 860.
247.1 Hose, ii. 37.
247.2 Frazer, J. A. I., xv. 73; Id., Scapegoat, chaps. i. iii. iv. vi.
247.3 Hutter, 442.
248.1 Koch-Grünberg, i. 130-140.
249.1 De Groot, Rel. Syst., vi. 1151.
250.1 Torres Str. Exped., v. 256; cf. vi. 140 sqq.
250.2 Owen, Musquakie, 81. Cf. Arch. Rel., xiv. 257.
251.1 Koch-Grünberg, ii. 173.
251.2 Frazer, J. A. I., xv. 99, citing Speke, Journal, 542.
251.3 Dorsa, 91.
252.1 Int. Arch., xiii., Suppl., 76.
252.2 Rep. B. E., xviii. 315.
253.1 Frazer, Balder, i. 22 sqq.; Hartland, Prim. Pat., i. 89 sqq.
253.2 Frazer, l.c., 45, 46.
253.3 Goddard, Univ. Cal. Pub., i. 72.
254.1 Frazer, Balder, i. 36.
255.1 Boaz, Brit. Ass. Rep., 1890, 575.
255.2 Tylor Essays, 110, citing Riedel, Deutsche Geographische Blätter, x. 286.
256.1 S. Afr. F. L. Journ., i. 51.
256.2 See for example the cases collected by Dr Frazer, J. A. I., xv. 84, 85
257.2 Int. Arch., xiii., Suppl. 72.
257.3 Jesup. Exped., vi. 113; Riedel, 307; Clozel, 363.
257.4 Journ. Am. F. L., xvi. 137.
258.1 Frobenius, Heiden-Neger, 408. Compare the widows’ dance among the Wawanga in the Elgon District, British East Africa (J. A. I., xliii. 36). Among the Ibo-speaking people of Nigeria, at Aguku, the women of the quarter in which a death has occurred march round at midnight and sing (Thomas, Ibo, i. 80).
259.1 Weeks, 104, 321.
259.2 Kruijt, 272.
259.3 Striking examples will be found in von den Steinen, 506; and Smirnov, i. 143, 366.
260.1 Rev. Hist. Rel., lx. 358.
260.2 Prof. E. Monseur, ibid., liii. 290 sqq.
261.1 Mariner, i. 311.
261.2 Alldridge, 119.
261.3 J. A. I., xxxii. 47.
261.4 Brand and Ellis, ii. 187 note.
261.5 Clozel, 179.
262.1 Codrington, 281.
262.2 Rep. B. E., v. 111, translating Jesuit Relations.
262.3 Int. Arch., xiii., Suppl. 72.
262.4 Globus, lxxii. 22.
262.5 Spencer and Gillen, N. T., 521.
262.6 Deut. xiv. 1.
262.7 Int. Arch., xiii., Suppl. 71. Sir Everard im Thurn throws doubt upon this as a funeral rite (F. L., xii. 141).
263.1 Williams, Fiji, 169.
263.2 Dix-neuvième Siècle, 26th December 1890.
263.3 Int. Arch., xiii., Suppl. 72.
263.4 Ibid., 77.
264.1 Father Alex. Arnoux, Anthropos, vii. 288.
266.1 Herod., i. 199; Strabo, xvi. 1, 20. Further details are supplied by the Epistle of Jeremy appended to the apocryphal Book of Baruch.
267.1 Justin, xviii. 5.
267.2 Socrates, Hist. Eccl., i. 18.
267.3 Sozomen, Hist. Eccl., v. 10.
267.4 Ælian, Var. Hist., iv. 1. Dr Farnell (Greece and Bab., 271 note, 273 sqq.) considers that the Lydian practice was identical with that of the Armenians, referred to just below. This is possible. The lady who commemorated at Tralles her dedication for this purpose (see below, p. 273) seems to have been a Lydian. In either case it was a religious practice, though Ælian does not explicitly say so. His account in fact is vague.
267.5 Herod., i. 93.
267.6 Strabo, xi. 14, 16.
270.1 Lucian, De Dea Syria, 6.
271.1 Eusebius, Vita Const., iii. 58; Frazer, Adonis, 1906, 22 note 2. I am uncertain how far Professor Frazer adheres to this interpretation (see Adonis3, 33 note). Eusebius, it is true, was a contemporary; but he was a bitter partizan, and wrote in a rhetorical style, exaggerating everything that could bring glory to his hero Constantine. Socrates, on the other hand, was a lawyer, a man of wider and more liberal views, and of fairer judgement. Sozomen too was a lawyer. They wrote a century later; but they wrote at Constantinople, and probably had access to official documents. To my mind, if their statements be irreconcilable, these qualifications entitle them to greater credit than the not-too-scrupulous ecclesiastic.
271.2 Socrates, loc. cit.
273.1 Ramsay, i. 94, 115; Frazer, Adonis, 34. Such religious prostitutes were, of course, common in Western Asia. Cf. Strabo, xii. 3, 36.
273.2 Clement of Alexandria, Protrept., ii; Arnobius, Adv. Gentes, v. 19; Firmicus Maternus, De Errore Prof. Rel., x; Apollodorus, Bibl., iii. 14, 3.
274.1 The service of the hierai is discussed by Ramsay, op. cit., 135-7. See also below, p. 279.
274.2 On the other hand, it must not be forgotten that at a marriage among the Auziles and the Nasamonians the guests who enjoyed the bride’s favours were expected to reward her with a gift. Similarly, in modern Europe, a gift is also found as the return for a kiss or a dance with the bride. I have collected several cases, Leg. Perseus, ii. 361, 355-8, and many more might be added. Compare the Suahili custom mentioned below, p. 277.
275.1 Roth, Ethnol. Studies, 174.
275.2 Howitt, 664; J. A. I., xx. 87. See also Ploss, i. 308.
276.1 Spencer and Gillen, C. T., 92.
276.2 Globus, xci. 313.
277.1 Riedel, 138, 137.
277.2 H. Crawford Angus in Zeits. f. Ethnol., xxx., Verhandl., 479.
277.3 Duff Macdonald, i. 126; Jas. Macdonald, in J. A. I., xxii. 101.
277.4 H. Zache, in Zeits. f. Ethnol., xxxi. 76. More than thirty years ago a French writer cited by Hertz (Giftmädchen, 41) reported that among the Bafiote of the Loango Coast the girls were led round the village and their virginity put up to auction. This looks like a puberty rite of a similar character. I have not seen the book, however, and think it not impossible that the writer may have misunderstood the ceremony usual on emerging from the “paint-house.”
278.1 J. A. I., xxxi. 121.
278.2 Ploss, i. 307, 308. Puberty ceremonies to which girls are subjected are by no means confined to “initiation-mysteries”—that is to say, collective rites performed on a number of candidates at the same time. Several of the above-cited ceremonies are performed on individual girls as they reach puberty; and examples might very easily be multiplied. In Cyprus, on the other hand, there seem to have been collective rites, with the sacrifice of virginity.
280.1 Mannhardt, Wald- und Feldkulte, ii. 284; Frazer, Adonis, 32 note.
281.1 Rev. Hist. Rel., xli. 315.
282.1 Farnell, Cults, v. 423.
283.1 We are reminded of the risk incurred in relieving Kamtchadal widows of their “sins” (supra, p. 223). There, however, the Russian soldiers who assisted them belonged to a totally different mental and social environment. They contemned the native superstition. It is improbable that any strangers at Babylon or Heliopolis could have been on a plane of civilization so far removed from that of the natives that they were either ignorant of, or indifferent to, the native ideas. Rather, they are likely to have shared them. Among the Baronga, when a similar service is required to be rendered, the man must be inveigled by a trick: he would not knowingly incur the risk (Junod, R. E. S., i. 163).
283.2 Garcilasso, i. 59.
284.1 Ploss, i. 406; Hertz, loc. cit., citing authorities.
284.2 Crawley, Mystic Rose (1902), 348.
285.1 Westermarck, Moral Ideas, ii. 445.
286.1 Van Gennep, Rites, 39 sqq. As to trials of strength, see Jesup Exped., vii. 582.
287.1 Dennett, 121.
287.2 Dumoutier, 182.
288.1 Since this essay was published in its original form the whole position of women in the temple-ritual of Western Asia has been carefully discussed by Dr Farnell (Greece and Bab., 268 sqq.), to whose criticisms I have been greatly indebted during the process of revision.
289.1 Among many savages additional prohibited degrees exist side by side with exogamy strictly so called. In my view these, where they exist, are supplementary rules of subsequent growth. In any case exogamy operates in the same way as our prohibited degrees.
292.1 O’Grady, ii. 264.
292.2 There are other manuscripts of the Colloquy, but none of them contain the sequel of the adventures of the Lia Fáil. See the preface to Stokes’ edition, Irische Texte, 4th ser. (Leipzig, 1900).
293.1 Skene’s paper is in Proceedings of the Society of Antiquaries of Scotland, viii. 68; Mr O’Reilly’s in Journal of the Royal Society of Antiquaries of Ireland, xxxii. 77. The stone now called the Lia Fáil at Tara is clearly not the stone of tradition.
293.2 Keating, i. 101. See also 207, 209. On the latter page “a poem from a certain book of invasion” is quoted at length. It contains an enumeration of the four jewels of the Tuatha Dé Danann, among them the Lia Fáil, “which used to roar under the king of Ireland.” In the Baile an Scail (The Champion’s Ecstasy) Conna of the Hundred Fights steps on the stone accidentally, and is told by the Druid who accompanies him, “Fál has screamed under thy feet. The number of its screams is the number of kings that shall come of thy seed for ever; but I may not name them.” In this passage the stone is said to have come from the Island of Foal to abide for ever in the land of Tailtin (Nutt, i. 187, summarizing O’Curry’s translation).
294.1 O’Curry, On the Manners and Customs of the Ancient Irish (three vols., London, 1873), vol. i. (Sullivan’s Introduction), p. clxxxiii. Spencer, View of the State of Ireland, says that the Tanist is “the eldest of the kinne.” Ancient Irish Histories (Dublin, Hibernia Press, 1809), i. 12.
295.1 O’Curry, ii. 199. From a reference in an Irish text translated by Professor Windisch from the Lebor na hUidre, it seems that the bull was required to be white. Irische Texte, ser. i. 200.
296.1 Revue Celtique, xxii. 22, in the story of the Sack of Dá Derga’s Hostel translated by Whitley Stokes.
297.1 Haltrich, 195.
298.1 Jātaka, iv. 23, Story No. 445.
298.2 Jülg, 60, Story No. 2.
299.1 Radloff, i. 208.
299.2 Folk-Lore, iv. 202.
300.1 Ralston, Tibetan Tales, p. 29.
300.2 Bakhtyár Náma, 51.
301.1 Stumme, 123, Story No. 15.
301.2 Burton, Nights, iv. 210.
301.3 N. Ind. N. and Q., iv. 66. Similarly in a story from Mirzapur, the first man met in the forest is made king. Ibid., ii. 81. In another story from Mirzapur a trained elephant is let loose to choose the king’s bride. Ibid., iii. 103.
302.1 Radloff, vi. 157.
302.2 Ibid., iv. 143.
302.3 Prym und Socin, Kurdische Sammlungen, Erste Abteil. (St Petersburg, 1887); übersetz., 32.
303.1 Leclère, 16. “Tous ceux qui étaient presents à ce conseil… decidèrent qu’on consulterait immédiatement les chevaux.”
303.2 Kathá, ii. 102.
304.1 Natesa Sastri, 126.
304.2 Steel and Temple, 140. In other stories from Kashmir, it is “an elephant” (Knowles, 169, 309).
304.3 Rev. Trad. Pop., iv. 442.
304.4 Knowles, 158. Other stories, Ibid., 17, 309; Bakhtyár Náma, 169 (notes by the Editor); Day, 99, Story No. 5.
305.1 Kathákoça, 155.
306.1 Luzel, Lég. Chrét., i. 282 (pt. iii., Story No. 11); a variant, Mélusine, i. 300.
307.1 F.-L. Journ., iv. 338 sqq., including the references at foot of 348.
308.1 Friedrich von Raumer, Geschichte der Hohenstaufen und ihrer Zeit (Leipzig, 1824), iii. 74.
308.2 Eusebius, Eccles. Hist., vi. 29.
308.3 Middleton, Works (2nd ed. London, 1755), vol. v., p. 153, citing “Hist. Raven., etc. Aring [hus], Rom[a] Subt[erranea], l. vi., c. 48.”
309.1 Early Trav., 158. The casting of lots is divination—an appeal to supernatural powers to decide the event. Such divination (frequently glossed as the ballot) took place at the election of Matthias to succeed Judas Iscariot in the apostolate (Acts i. 23). It seems to have been a not uncommon practice in the Middle Ages for the election of ecclesiastical dignitaries. It is expressly reprehended in a tract De decem præceptis, published in the year 1439, by Thomas Ebendorfer of Haselbach, Court Chaplain and Privy Councillor of the Emperor Frederick III (Zeit. des Vereins, xii. 11).
309.2 The church derived its name from having been erected in a Lombard burial-ground. Poles were set up on the graves, and on each pole the wooden figure of a dove. It is suggestive that the scene of the story is placed in such surroundings.
310.1 Paulus Diaconus, Gesta Longobard., vi. 55. See also Soldan, 145, 148. Hildeprand did not reign long. He was deprived of the throne a few months later by Ratchis, who reigned for five years, 744-749.
310.2 Soldan, 150.
310.3 Post, Afr. Juris., i. 138, citing Harris, The Highlands of Ethiopia. Post notes that Krapf contests the accuracy of this account and states the succession was hereditary. The two statements are perhaps not irreconcilable. The succession to the throne of Businza, south of Lake Victoria Nyanza, was hereditary, but among the candidates an animal omen was decisive. Father van Thiel, who says this, however, omits to tell us exactly how (Anthropos, vi. 502). See also, as to other tribes, below, pp. 317 sqq.
311.1 Herod., iii. 84 sqq.
311.2 Grimm has collected instances, Teut. Myth., i. 47; ii. 658; iv. 1301, 1481. Also von Negelein, Zeits. des Ver., xi. 406 sqq.
312.1 Journ. Ind. Archip., iii. 316.
313.1 Forbes, ii. 465.
313.2 Plutarch, De Fluv., xiv.
315.1 Huc, ii. 343; i. 278; Waddell, 245 sqq.
316.1 Gray, i. 103.
317.1 Speke, Journ., 221. A less astonishing species of augury, and one reminding us of English Hallowe’en practices, is that adopted by the Shilluk on the Upper Nile. On choosing a king a small stone for everyone of the royal princes is thrown into the fire. The stones of the rejected candidates fly out again; he whose stone remains in the fire becomes king (Anthropos, v. 333).
318.1 Anthropos, vi. 70.
319.1 Records of the Past, 2nd series [1891] v. 68, 62.
320.1 Folk-Lore, ix. 114. Mr Crooke does not refer to the speech of Eurymachus immediately following that of Telemachus, which confirms what has been said on this subject by Antinous and Telemachus.
321.1 I am indebted to Miss Burne for suggesting that something like this is the true interpretation of the use alike of the Lia Fáil and of the various regal paraphernalia employed in the stories. As she puts it, they would know their rightful owner. This, however, is to assume the principle of heredity as already established. The animistic belief involved in the interpretation suggested was perhaps applied even before then.
323.1 Girald. Cambr., Itinerarium Kambriæ, l. i., c. 2.
323.2 Crooke, Pop. Rel., ii. 142.
323.3 Crooke, Tribes and Castes, ii. 380. Cf. the Legend of Dhatu Sena, King of Ceylon (Tennent, Ceylon, i. 389).
324.1 A. Landes, Contes Tjames, 104.
324.2 Journal of the Indian Archipelago, iii. 571.
324.3 Havelok, ll. 602 sqq., 2139 sqq.
326.1 Owen, Narrative, ii. 418, translating a MS., of Sr. Ferão, a Portuguese governor of the coast. This translation is reprinted by Theal, Records of South-Eastern Africa, vii. 371 sqq.
327.1 Theal, Records, vii. 191 sqq.
327.2 2 Sam., ch. 16; 1 Kings, ch. 2. There is some reason to think that the same custom obtained among the ancient Teutonic peoples, and even in England. Both this and succession by marrying a daughter are frequent incidents in historical traditions as well as in märchen (see Frazer, Magic Art, ii., ch. xviii., and Scapegoat, 368).
328.1 Junod, S. A. Tribe, i. 199, 206.
TRANSCRIBER’S NOTES
Page numbers are given in in {curly} brackets. Endnote markers are given in [square] brackets in the plain text version.
Alterations to the text:
Convert footnotes to endnotes. Relabel note markers: append the original note number to the page number.
Omit the Index.
[Preface]
“published Myth Ritual and Religion, in which he attacked” add comma after Myth.
[The relations of religion and magic]
(“If a man,” writes Bishop Codrington, has been successful…) add quotation mark before has.
Change “It is substantially that of Professer Frazer” to Professor.
[The boldness of the Celts]
“There is a remarkable story in the Eyrbyggja Saga” to Eyrbyggia.
[Endnotes]
Two punctuation corrections (missing periods).
[End of text]