189 The expression Homoeopathic Magic was first used, so far as I am aware, by Mr. Y. Hirn (Origins of Art (London, 1900), p. 282). The expression Mimetic Magic was suggested by a writer in Folk-lore (viii. 1897, p. 65), whom I believe to be Mr. E. S. Hartland. The expression Imitative Magic was used incidentally by me in the first edition of The Golden Bough (vol. ii. p. 268).
190 That magic is based on a mistaken association of ideas was pointed out long ago by Professor E. B. Tylor (Primitive Culture,² i. 116), but he did not analyse the different kinds of association.
191 It has been ingeniously suggested by Mr. Y. Hirn that magic by similarity may be reduced to a case of magic by contact. The connecting link, on his hypothesis, is the old doctrine of emanations, according to which everything is continually sending out in all directions copies of itself in the shape of thin membranes, which appear to the senses not only as shadows, reflections, and so forth, but also as sounds and names. See Y. Hirn, Origins of Art (London, 1900), pp. 293 sqq. This hypothesis certainly furnishes a point of union for the two apparently distinct sides of sympathetic magic, but whether it is one that would occur to the savage mind may be doubted.
192 For the Greek and Roman practice, see Theocritus, Id. ii.; Virgil, Ecl. viii. 75–82; Ovid, Heroides, vi. 91 sq.; id. Amores, iii. 7. 29 sq.; R. Wünsch, “Eine antike Rachepuppe,” Philologus, lxi. (1902) pp. 26–31.
193 Henry’s Travels among the Northern and Western Indians, quoted by the Rev. Jedediah Morse, Report to the Secretary of War of the United States on Indian Affairs (Newhaven, 1822), Appendix, p. 102. I have not seen Henry’s book.
194 Peter Jones, History of the Ojebway Indians, p. 146; W. H. Keating, Narrative of an Expedition to the Source of St. Peter’s River (London, 1825), ii. 159; J. G. Kohl, Kitschi-Gami, ii. 80. Similar practices are reported among the Illinois, the Mandans, and the Hidatsas of North America (Charlevoix, Histoire de la Nouvelle France, vi. 88; Maximilian, Prinz zu Wied, Reise in das Innere Nord-America, ii. 188; Washington Matthews, Ethnography and Philology of the Hidatsa Indians, p. 50), and the Aymaras of Bolivia and Peru (D. Forbes, “On the Aymara Indians of Bolivia and Peru,” Journal of the Ethnological Society of London, ii. (1870) p. 236).
195 C. Lumholtz, Unknown Mexico (London, 1903), i. 485 sq.
197 W. H. R. Rivers, The Todas (London, 1906), p. 458. Among the Kusavans or potters of Southern India “if a male or female recovers from cholera, small-pox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals—cattle, sheep, horses, etc.—are offered at the temple when they recover from sickness, or are recovered after they have been stolen” (E. Thurston, Castes and Tribes of Southern India, iv. 192; id., Ethnographic Notes in Southern India, p. 349). The analogy of these offerings to the various votive figures found in the sanctuary of Diana at Nemi is obvious.
198 P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), pp. 25 sq. The meaning and origin of the name Viracocha, as applied by the Peruvians to the Spaniards, is explained with great frankness by the Italian historian G. Benzoni, who had himself travelled in America at the time of the conquest. He says (History of the New World, pp. 252 sq., Hakluyt Society): “When the Indians saw the very great cruelties which the Spaniards committed everywhere on entering Peru, not only would they never believe us to be Christians and children of God, as boasted, but not even that we were born on this earth, or generated by a man and born of a woman; so fierce an animal they concluded must be the offspring of the sea, and therefore called us Viracocchie, for in their language they call the sea cocchie and the froth vira; thus they think that we are a congelation of the sea, and have been nourished by the froth; and that we are come to destroy the world, with other things in which the Omnipotence of God would not suffice to undeceive them. They say that the winds ruin houses and break down trees, and the fire burns them; but the Viracocchie devour everything, they consume the very earth, they force the rivers, they are never quiet, they never rest, they are always rushing about, sometimes in one direction and sometimes in the other, seeking for gold and silver; yet never contented, they game it away, they make war, they kill each other, they rob, they swear, they are renegades, they never speak the truth, and they deprive us of our support. Finally, the Indians curse the sea for having cast such very wicked and harsh beings on the land. Going about through various parts of this kingdom I often met some natives, and for the amusement of hearing what they would say, I used to ask them where such and such a Christian was, when not only would they refuse to answer me, but would not even look me in the face: though if I asked them where such and such a Viracocchie was, they would reply directly.” An explanation of the name much more flattering to Spanish vanity is given by Garcilasso de la Vega, himself half a Spaniard (Royal Commentaries of the Yncas, vol. ii. pp. 65 sqq., Hakluyt Society, Markham’s translation).
199 W. W. Skeat, Malay Magic (London, 1900), pp. 570–572.
200 J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxx. (1886) pp. 117 sq.
201 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land-en Volkenkunde van Nederlandsch Indië, xxxix. (1890) p. 56.
202 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) pp. 399 sq.
203 Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 324 sq.
204 W. H. Furness, The Home-life of Borneo Head-hunters (Philadelphia, 1902), pp. 93.
205 C. Hose and W. McDougall, in Journal of the Anthropological Institute, xxxi. (1901) p. 178.
206 J. Batchelor, The Ainu and their Folklore (London, 1901), pp. 329–331.
207 W. G. Aston, Shinto (the Way of the Gods) (London, 1905), pp. 331 sq.
208 J. J. M. de Groot, The Religious System of China, v. (Leyden, 1907) pp. 920 sq.
209 Le Livre des Récompenses et des Peines, traduit du Chinois, par Stanislas Julien (Paris, 1835), p. 345.
210 E. M. Curr, The Australian Race, iii. 547.
211 W. E. Roth, North Queensland Ethnography: Bulletin No. 5 (Brisbane, 1903), p. 31.
212 Baldwin Spencer and F. J. Gillen, The Native Tribes of Central Australia (London, 1899), pp. 549 sq.
213 C. J. F. S. Forbes, British Burma (London, 1878), p. 232.
214 L. Decle, Three Years in Savage Africa (London, 1898), p. 153.
215 H. Schinz, Deutsch-Südwest-Afrika, p. 314.
216 A. Hillebrandt, Vedische Opfer und Zauber (Strasburg, 1897), p. 177; W. Caland, Altindisches Zauberritual (Amsterdam, 1900), pp. 121, 166, 173, 184. Compare H. Oldenberg, Die Religion des Veda (Berlin, 1894), p. 508.
217 W. Caland, op. cit. p. 164.
218 H. W. Magoun, “The Asuri-Kalpa; a Witchcraft Practice of the Atharva-Veda,” American Journal of Philology, x. (1889) pp. 165–197.
219 Asiatick Researches, v. (Fourth Edition, London, 1807) p. 389.
220 J. A. Dubois, Mœurs, institutions, et cérémonies des peuples de l’Inde (Paris, 1825), ii. 63.
221 Fr. Fawcett, in Madras Government Museum, Bulletin, iii. No. 1 (Madras, 1900), p. 85.
222 W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 278 sq.
223 Id., The Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), i. 137.
224 A. A. Perera, “Glimpses of Singhalese Social Life,” Indian Antiquary, xxxiii. (1904) p. 57. For more evidence of such practices in India, see E. Thurston, Ethnographic Notes in Southern India, pp. 328 sqq.; id., Castes and Tribes of Southern India, iv. 489 sq., vi. 124; W. Crooke, Natives of Northern India, pp. 248 sq.
225 E. Doutté, Magie et Religion dans l’Afrique du Nord (Algiers, 1908), pp. 61 sq.
226 E. Doutté, op. cit. p. 299.
227 G. Maspero, Histoire ancienne des peuples de l’Orient classique: les origines (Paris, 1895), pp. 213 sq.
228 F. Chabas, Le Papyrus magique Harris (Chalon-sur-Saône, 1860), pp. 169 sqq.; E. A. Wallis Budge, in Archaeologia, Second Series, vol. ii. (1890) pp. 428 sq.; id., Egyptian Magic (London, 1899), pp. 73 sqq. The case happened in the reign of Rameses III., about 1200 B.C. Compare A. Erman, Aegypten und aegyptisches Leben im Altertum, p. 475. As to Egyptian magic in general see A. Erman, Die ägyptische Religion (Berlin, 1905), pp. 148 sqq.
229 M. Jastrow, The Religion of Babylonia and Assyria (Boston, U.S.A., 1898), pp. 268, 286, compare pp. 270, 272, 276, 278; R. F. Harper, Assyrian and Babylonian Literature (New York, 1901), pp. 375, 376, 377 sqq.; C. Fossey, La Magie assyrienne (Paris, 1902), pp. 77–81.
230 M. Jastrow, op. cit. pp. 286 sq.; C. Fossey, op. cit. p. 78.
231 E. A. Wallis Budge, “On the Hieratic Papyrus of Nesi-Amsu, a scribe in the temple of Amen-Rā at Thebes, about B.C. 305,” Archaeologia, Second Series, ii. (1890) pp. 393–601; id., Egyptian Magic, pp. 77 sqq.; id., The Gods of the Egyptians (London, 1904), i. 270–272.
232 See an article by R. M. O. K. entitled “A Horrible Rite in the Highlands,” in the Weekly Scotsman, Saturday, August 24, 1889; Professor J. Rhys in Folklore, iii. (1892) p. 385; R. C. Maclagan, “Notes on Folklore Objects collected in Argyleshire,” Folklore, vi. (1895) pp. 144–148; J. Macdonald, Religion and Myth (London, 1893), pp. 3 sq.; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 46–48. Many older examples of the practice of this form of enchantment in Scotland are collected by J. G. Dalyell in his Darker Superstitions of Scotland (Edinburgh, 1834), pp. 328 sqq.
233 J. G. Campbell, op. cit. pp. 47, 48.
234 Bryan J. Jones, in Folklore, vi. (1895) p. 302. For evidence of the custom in the Isle of Man see J. Train, Historical and Statistical Account of the Isle of Man, ii. 168; in England, see Brand, Popular Antiquities, iii. 10 sqq.; in Germany, see J. Grimm, Deutsche Mythologie,⁴ ii. 913 sq.; F. Panzer, Beitrag zur deutschen Mythologie, ii. 272 sq. As to the custom in general, see E. B. Tylor, Researches into the Early History of Mankind,³ pp. 106 sqq.; R. Andree, “Sympathie-Zauber,” Ethnographische Parallelen und Vergleiche, Neue Folge, pp. 8 sqq.
235 Ch. Rogers, Social Life in Scotland, iii. 220.
236 E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899) p. 435.
237 J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. No. 4 (April 1900), p. 314.
238 J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 47 sq. (The Jesup North Pacific Expedition, vol. v.).
239 S. Powers, Tribes of California (Washington, 1877), p. 318.
240 C. Lumholtz, “Symbolism of the Huichol Indians,” Memoirs of the American Museum of Natural History, vol. iii. (May 1900) p. 52.
241 P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), p. 37.
242 A. Delegorgue, Voyage dans l’Afrique Australe (Paris, 1847), ii. 325 sq.
243 E. Casalis, The Basutos, p. 251.
244 Binger, Du Niger au Golfe de Guinée (Paris, 1892), ii. 230.
245 W. G. Aston, Shinto (the Way of the Gods) (London, 1905), p. 331.
246 R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants² (London, 1870), p. 213.
247 J. B. Neumann, “Het Pane- en Bila-Stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, deel iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 3, p. 515.
248 J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), p. 343.
249 Dr. MacFarlane, quoted by A. C. Haddon, in Journal of the Anthropological Institute, xix. (1890) pp. 389 sq.
250 C. Poensen, “Iets over de kleeding der Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xx. (1876) pp. 274 sq.; C. M. Pleyte, “Plechtigheden en gebruiken uit den cyclus van het familienleven der volken van den Indischen Archipel,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xli. (1892) p. 578. A slightly different account of the ceremony is given by J. Kreemer (“Hoe de Javaan zijne zieken verzorgt,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 116).
251 S. A. Buddingh, “Gebruiken bij Javaansche Grooten,” Tijdschrift voor Neêrlands Indië, 1840, deel ii. pp. 239–243.
252 J. Knebel, “Varia Javanica,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) pp. 34–37.
253 F. W. Leggat, quoted by H. Ling Roth, The Natives of Sarawak and British North Borneo (London, 1896), i. 98 sq.
254 Diodorus Siculus, iv. 39.
255 Stanislaus Ciszewski, Künstliche Verwandtschaft bei den Südslaven (Leipsic, 1897), pp. 103 sqq. In the Middle Ages a similar form of adoption appears to have prevailed, with the curious variation that the adopting parent who simulated the act of birth was the father, not the mother. See J. Grimm, Deutsche Rechtsalterthümer, pp. 160, 464 sq.; J. J. Bachofen, Das Mutterrecht, pp. 254 sq. F. Liebrecht, however, quotes a mediaeval case in which the ceremony was performed by the adopting mother (Zur Volkskunde, p. 432).
256 For this information I have to thank Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.
257 Rev. J. Roscoe, “The Bahima,” Journal of the R. Anthropological Institute, xxxvii. (1907) p. 104.
258 Plutarch, Quaestiones Romanae, 5; Hesychius, s.v. Δευτερόποτμος.
259 W. Caland, Die altindischen Todten- und Bestattungsgebräuche (Amsterdam, 1896), p. 89. Among the Hindoos of Kumaon the same custom is reported to be still observed. See Major Reade in Panjab Notes and Queries, ii. p. 74, § 452.
260 W. S. Routledge and K. Routledge, With a Prehistoric People, the Akikuyu of British East Africa (London, 1910), pp. 151 sq. The ceremony was briefly described by me on Dr. Crawford’s authority in Totemism and Exogamy, iv. 228.
261 As to these rites among the Akikuyu see W. S. Routledge and K. Routledge, op. cit. pp. 154 sqq.
262 The Golden Bough, Second Edition, iii. 422 sqq.; Totemism and Exogamy, i. 44, iii. 463 sqq., 485, 487 sq., 489 sq., 505, 532, 542, 545, 546, 549.
263 W. Caland, Altindisches Zauberritual (Amsterdam, 1900), p. 119; M. Bloomfield, Hymns of the Atharva-Veda (Oxford, 1897), pp. 358 sq. (Sacred Books of the East, vol. xlii.).
264 W. H. Keating, Narrative of an Expedition to the Source of St. Peter’s River (London, 1825), ii. 159.
265 Theocritus, Id. ii. 28 sq.; Virgil, Ecl. viii. 81 sq. In neither of these passages is the wax said to have been fashioned in the likeness of the beloved one, but it may have been so.
266 As to the waxen models of the human body, or parts of it, which are still dedicated to the Virgin Mary at Kevelaer, see R. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland (Brunswick, 1904) p. 85; and as to votive images of hearts in general, see id. pp. 127 sq.
267 Father Lambert, in Missions Catholiques, xii. (1880) p. 41; id., Mœurs et Superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 97 sq.
268 Plutarch, De sera numinis vindicta, 14.
269 Th. Shaw, “The Inhabitants of the Hills near Rajamahall,” Asiatic Researches, iv. 69 (8vo edition, London, 1807).
270 M. Bloomfield, Hymns of the Atharva-Veda (Oxford, 1897), pp. 7 sq., 263 sq.; W. Caland, Altindisches Zauberritual (Amsterdam, 1900), pp. 75 sq.
271 Plutarch, Quaest. conviv. v. 7. 2, 8 sq.; Aelian, Nat. animalium, xvii. 13.
272 Schol. on Aristophanes, Birds, 266; Schol. on Plato, Gorgias, p. 494 B.
273 Alfred Newton, Dictionary of Birds (London, 1893–1896), p. 129.
274 Pliny, Nat. Hist. xxx. 94. The Greek name for jaundice, and for this singular bird, was ikteros. The Romans called jaundice “the king’s malady” (morbus regius). See below, p. 371, note⁴.
275 Nat. Hist. xxxvii. 170.
276 This precious remedy was communicated to me by my colleague and friend Professor R. C. Bosanquet of Liverpool. The popular Greek name for jaundice is χρυσῆ.
277 W. von Schulenburg, Wendische Volkssagen und Gebräuche (Leipsic, 1880), p. 223.
278 J. Grimm, Deutsche Mythologie,⁴ ii. 981; G. Lammert, Volksmedizin und medizinischer Aberglaube in Bayern (Würzburg, 1869), p. 248.
279 Dr. S. Weissenberg, “Krankheit und Tod bei den südrussischen Juden,” Globus, xci. (1907) p. 358.
280 K. Freiherr von Leoprechting, Aus dem Lechrain (Munich, 1855), p. 92; A. Wuttke, Der deutsche Volksaberglaube,² p. 302, § 477.
281 Alfred Newton, Dictionary of Birds, p. 115.
282 Dr. J. Gengler, “Der Kreuzschnabel als Hausarzt,” Globus, xci. (1907) pp. 193 sq.; A. Wuttke, Der deutsche Volksaberglaube,² p. 117, § 164; Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 218; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, ii. (Leipsic, 1906) p. 231.
283 A. Wuttke, Der deutsche Volksaberglaube,² p. 302, § 477.
284 Gilbert White, The Natural History and Antiquities of Selborne, part ii. letter 28.
285 M. Bloomfield, Hymns of the Atharva-Veda, pp. 31, 536 sq.; W. Caland, Altindisches Zauberritual, p. 103. 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 sky. See W. Caland, op. cit. pp. 85, 86, 88, 96. Was this in order that the ailment might vanish with the stars?
286 Spencer and Gillen, Northern Tribes of Central Australia (London, 1904), p. 352; id., Native Tribes of Central Australia, p. 251.
287 F. Chapiseau, Le Folk-lore de la Beuce et du Perche (Paris, 1902), i. 172 sq.
288 J. Perham, “Manangism in Borneo,” Journal of the Straits Branch of the Royal Asiatic Society, No. 19 (1887), p. 100; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 280.
289 Marcellus, De medicamentis, xv. 82.
290 Marcellus, op. cit. xxxiv. 100.
291 Spencer and Gillen, Native Tribes of Central Australia, p. 176.
292 Spencer and Gillen, op. cit. pp. 179 sqq.
293 Spencer and Gillen, op. cit. pp. 184 sq.
294 Spencer and Gillen, op. cit. pp. 193 sqq., 199 sqq., 206 sq. 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 region, such as the mammoth, the reindeer, and the bison. All the beasts thus represented appear to be edible, and none of them to be fierce carnivorous creatures. Hence it has been ingeniously suggested by M. S. Reinach that the intention of these works of art may have been to multiply by magic the animals so represented, just as the Central Australians seek to increase kangaroos and emus in the manner described above. 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 magic. See S. Reinach, “L’Art et la magie,” L’Anthropologie, xiv. (1903) pp. 257–266; id., Cultes, Myths et Religions, i. (Paris, 1905) pp. 125–136. Paintings and carvings executed in caves and on rocks by the aborigines have been described in various parts of Australia. See G. Grey, Journals of two Expeditions of Discovery (London, 1841), i. 201–206; R. Brough Smyth, The Aborigines of Victoria, i. 289–294, ii. 309; E. M. Curr, The Australian Race, ii. 476; Spencer and Gillen, Native Tribes of Central Australia, pp. 614–618; J. F. Mann, in Proceedings of the Geographical Society of Australia, i. (1885) pp. 50 sq., with illustrations; W. E. Roth, Ethnological Studies among the North-west-central Queensland Aborigines, p. 116. We may conjecture that the Hebrew prohibition to make “the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth” (Deuteronomy iv. 17 sq.), was primarily directed rather against magic than idolatry in the strict sense. Ezekiel speaks (viii. 10–12) of the elders of Israel offering incense to “every form of creeping things, and abominable beasts,” portrayed on the walls of their chambers. If hieroglyphs originated, as seems possible, in representations of edible animals and plants which had long been in use for the purpose of magically multiplying the species, we could readily understand why, for example, dangerous beasts of prey should be conspicuously absent from the so-called Hittite system of hieroglyphs, without being forced to have recourse to the rationalistic explanation of their absence which has been adopted by Professors G. Hirschfeld and W. M. Ramsay. See W. M. Ramsay, The Cities and Bishoprics of Phrygia, i. p. xv. On the relations of art and magic, see Y. Hirn, Origins of Art (London, 1900), pp. 278–297.
295 Spencer and Gillen, Northern Tribes of Central Australia, pp. 291–294.
296 Spencer and Gillen, Native Tribes of Central Australia, pp. 185 sq.
297 Spencer and Gillen, Northern Tribes of Central Australia, p. 310.
298 Spencer and Gillen, Northern Tribes of Central Australia, pp. 309 sq.