1090 Among the Barotse, on the upper Zambesi, “the sorcerers or witch-doctors go from village to village with remedies which they cook in great cauldrons to make rain” (A. Bertrand, The Kingdom of the Barotsi, London, 1899, p. 277).
1091 Phylarchus, cited by Athenaeus, xv. 48, p. 693 E F. If the conjectural reading τοῖς Ἐμεσηνοῖς were adopted in place of the manuscript reading τοῖς Ἕλλησιν, we should have to suppose that the custom was not observed by the Greeks, but by the people of Emesa in Syria, where there was a famous worship of the sun. But Polemo, the highest authority in such matters, tells us that the Athenians offered “sober” sacrifices to the sun and to other deities (Schol. on Sophocles, Oed. Colon, 100); and in a Greek inscription found at Piraeus we read of offerings to the sun and of three “sober altars,” by which no doubt are meant altars on which wine was not poured. See Ch. Michel, Recueil d’inscriptions grecques, No. 672; Dittenberger, Sylloge inscriptionum Graecorum,² No. 631; E. S. Roberts, Introduction to Greek Epigraphy, ii. No. 133; Leges Graecorum sacrae, ed. J. de Prott et L. Ziehen, ii. No. 18. In the passage of Athenaeus, accordingly, the reading τοῖς Ἐμεσηνοῖς, which has been rashly adopted by the latest editor of Athenaeus (G. Kaibel), may be safely rejected in favour of the manuscript reading.
1092 Peter Jones, History of the Ojebway Indians, p. 84.
1093 W. Smyth and F. Lowe, Narrative of a Journey from Lima to Para (London, 1836), p. 230. 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 luminary, and accordingly they discharge missiles and raise a clamour in order to drive him away. See E. B. Tylor, Primitive Culture,² i. 328 sqq.
1094 J. Gumilla, Histoire de l’Orénoque (Avignon, 1758), iii. 243 sq.
1095 S. Krascheninnikow, Beschreibung des Landes Kamtschatka (Lemgo, 1766), p. 217.
1096 A. G. Morice, “The Western Dénés, their Manners and Customs,” Proceedings of the Canadian Institute, Toronto, Third Series, vii. (1888–89) p. 154.
1097 A. Moret, Le Rituel du culte divin journalier en Égypte (Paris, 1902), pp. 90 sq.; id., Du caractère religieux de la royauté pharaonique (Paris, 1902), p. 98.
1098 Plutarch, Isis et Osiris, 52. The Esquimaux of Bering Strait give the name of “the sun’s walking-stick” to the vertical bar in a parhelion. See E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 449.
1099 Father Lambert, in Missions Catholiques, xii. (1880) p. 216; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 193 sq.; Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,” Revue d’ethnographie, vii. (1889) p. 116.
1100 Father Lambert, in Missions Catholiques, xxv. (1893) p. 116; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 296 sq. The magic formula differs slightly in the two passages; in the text I have followed the second.
1101 T. Arbousset et F. Daumas, Voyage d’exploration au nord-est de la Colonie du Cap de Bonne-Espérance (Paris, 1842), pp. 350 sq. For the kinship with the sacred object (totem) from which the clan takes its name, see ibid. pp. 350, 422, 424. Other people have claimed kindred with the sun, as the Natchez of North America (Voyages au nord, v. 24) and the Incas of Peru.
1102 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 17.
1103 R. H. Codrington, in Journal of the Anthropological Institute, x. (1881) p. 278; id., The Melanesians (Oxford, 1891), p. 184.
1106 P. J. Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 37.
1107 A. d’Orbigny, Voyage dans l’Amérique Méridionale, iii. (Paris and Strasburg, 1844) p. 24.
1108 V. Solomon, “Extracts from Diaries kept in Car Nicobar,” Journal of the Anthropological Institute, xxxii. (1902) p. 213.
1109 Satapatha-Brâhmana, translated by J. Eggeling, part i. p. 328 (Sacred Books of the East, vol. xii.).
1110 E. J. Payne, History of the New World called America, i. (Oxford, 1892) pp. 520–523; K. Th. Preuss, in Verhandlungen der Berliner anthropologischen Gesellschaft, November 15, 1902, pp. (449) sq., (457) sq.; id., “Die Feuergötter als Ausgangspunkt zum Verständnis der mexikanischen Religion,” Mitteilungen der anthropolog. Gesellschaft in Wien, xxxiii. (1903) pp. 157 sq., 163. A Mexican legend relates how in the beginning the gods sacrificed themselves by fire in order to set the sun in motion. See B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, bk. vii. ch. 2, pp. 478 sqq. (French trans. by Jourdanet and Simeon).
1111 Festus, s.v. “October equus,” p. 181, ed. C. O. Müller.
1112 2 Kings xxiii. 11. Compare H. Zimmern, in E. Schrader’s Die Keilinschriften und das Alte Testament³ (Berlin, 1902), pp. 369 sq.
1113 Pausanias, iii. 20. 4.
1114 Xenophon, Cyropaed. viii. 3. 24; Philostratus, Vit. Apollon. i. 31. 2; Ovid, Fasti, i. 385 sq.; Pausanias, iii. 20. 4. Compare Xenophon, Anabasis, iv. 5. 35; Trogus Pompeius, i. 10. 5.
1115 Herodotus, i. 216; Strabo, xi. 8. 6. On the sacrifice of horses see further S. Bochart, Hierozoicon, i. coll. 175 sqq.; Negelein, in Zeitschrift für Ethnologie, xxxiii. (1901), pp. 62–66. Many Asiatics held that the sun rode a horse, not a chariot. See Dittenberger, Sylloge inscriptionum Graecarum,² No. 754, with note⁴.
1116 A. Bastian, Die Völker des östlichen Asien, iv. 174. The name of the place is Andahuayllas.
1117 Th. Williams, Fiji and the Fijians², i. 250.
1118 Mr. Fison’s letter is dated August 26, 1898.
1119 H. R. Schoolcraft, The American Indians (Buffalo, 1851), pp. 97 sqq.; id., Oneota (New York and London, 1845), pp. 75 sqq.; W. W. Gill, Myths and Songs of the South Pacific, pp. 61 sq.; G. Turner, Samoa, pp. 200 sq.
1120 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. (1901) p. 151.
1121 G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in Westafrika,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xii. (1877) p. 411. We have met with a somewhat similar charm in North Africa to bring back a runaway slave. See above, p. 152.
1122 J. Chalmers, Pioneering in New Guinea (London, 1887), p. 172.
1123 Aeneas Sylvius, Opera (Bâle, 1571), p. 418 [wrongly numbered 420]; A. Thevet, Cosmographie universelle (Paris, 1575), ii. 851.
1124 R. Brough Smyth, Aborigines of Victoria, ii. 334; E. M. Curr, The Australian Race, i. 50.
1125 Fancourt, History of Yucatan, p. 118; Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique-Centrale, ii. 51.
1126 S. L. Cummins, “Sub-tribes of the Bahr-el-Ghazal Dinkas,” Journal of the Anthropological Institute, xxxiv. (1904) p. 164.
1127 (South African) Folklore Journal, vol. i. part i. (Capetown, 1879) p. 34; Dudley Kidd, Savage Childhood (London, 1906), pp. 147 sq.; Rev. E. Gottschling, “The Bawenda,” Journal of the Anthropological Institute, xxxv. (1905) p. 381.
1128 E. J. Eyre, Journals of Expeditions of Discovery into Central Australia (London, 1845), ii. 365. 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 remember. See Ch. Wunenberger, “La Mission et le royaume de Humbé,” Missions Catholiques, xx. (1888) p. 270.
1129 E. M. Curr, The Australian Race, iii. 145.
1130 K. Vetter, Komm herüber und hilf uns! oder die Arbeit der Neuen-Dettelsauer Mission in Deutsch Neu-Guinea, ii. (Barmen, 1898) p. 29; id., in B. Hagen’s Unter den Papua’s (Wiesbaden, 1899), p. 287.
1131 W. W. Skeat, Malay Magic, pp. 92 sq.
1132 G. M. Dawson, “Notes on the Shuswap People of British Columbia,” Transactions of the Royal Society of Canada, ix. (1901, pub. 1902) section ii. p. 38.
1133 J. G. Gmelin, Reise durch Sibirien (Göttingen, 1751–52), ii. 510.
1134 C. H. Cottrell, Recollections of Siberia (London, 1842), p. 140.
1135 J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 241; id., “A Study of Siouan Cults,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 410.
1136 G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” Geological Survey of Canada, Report of Progress for 1878–1879, p. 124 B.
1137 W. Powell, Wanderings in a Wild Country (London, 1883), p. 169.
1138 O. Dapper, Description de l’Afrique (Amsterdam, 1686), p. 389.
1139 Mission scientifique du Cap Horn, vii. (Paris, 1891) p. 257.
1140 J. Richardson, A Dictionary of Persian, Arabic, and English, New Edition (London, 1829), pp. liii. sq.
1141 Relations des Jésuites, 1636, p. 38 (Canadian reprint). On the other hand, some of the New South Wales aborigines thought that a wished-for wind would not rise if shell-fish were roasted at night (D. Collins, Account of the English Colony in New South Wales, London, 1804, p. 382).
1142 J. Mooney, “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), pp. 387 sq.
1143 Annales de l’Association de la Propagation de la Foi, iv. (1830) p. 482.
1144 C. M. Pleyte, “Ethnographische Beschrijving der Kei Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 827.
1145 R. H. Codrington, The Melanesians, pp. 200, 201.
1146 J. Palmer, quoted by R. H. Codrington, The Melanesians, p. 201, note.
1147 Dudley Kidd, Savage Childhood (London, 1906), p. 151.
1148 B. Hagen, Unter den Papua’s (Wiesbaden, 1899), p. 269.
1149 W. Monckton, “Some Recollections of New Guinea Customs,” Journal of the Polynesian Society, v. (1896) p. 186.
1150 J. G. Dalyell, The Darker Superstitions of Scotland, p. 248.
1151 Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 26 (separate reprint from the Report of the British Association for 1890).
1152 A. C. Haddon, Head-hunters, p. 60; Reports of the Cambridge Anthropological Expedition to Torres Straits, vi. (Cambridge, 1908) pp. 201 sq.
1153 Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s Voyages and Travels, iii. 627; Miss C. F. Gordon Cumming, In the Hebrides, pp. 166 sq.
1154 W. Fraser, in Sir John Sinclair’s Statistical Account of Scotland, viii. (Edinburgh, 1793) p. 52, note.
1155 Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), pp. 105 sq.
1156 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890), pp. 401 sq.; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904), pp. 351 sq.
1157 Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 352.
1158 Mary E. B. Howitt, Folklore and Legends of some Victorian Tribes (in manuscript).
1160 H. Egede, Description of Greenland, second edition (London, 1818), p. 196, note.
1161 Hesychius and Suidas, s.v. ἀνεμοκοῖται; Eustathius, on Homer, Od. x. 22, p. 1645. Compare J. Töpffer, Attische Genealogie, p. 112, who conjectures that the Eudanemi or Heudanemi at Athens may also have claimed the power of lulling the winds.
1162 Eunapius, Vitae sophistarum: Aedesius, p. 463, Didot edition.
1163 Pliny, Nat. Hist. xviii. 294. Compare Geoponica, ii. 18.
1164 Olaus Magnus, Gentium septentr. hist. iii. 15.
1165 Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 107 sq.
1166 Dana, Two Years before the Mast, ch. vi.
1167 J. Scheffer, Lapponia (Frankfort, 1673), p. 144; J. Train, Account of the Isle of Man, ii. 166; Miss C. F. Gordon Cumming, In the Hebrides, pp. 254 sq.; Ch. Rogers, Social Life in Scotland, iii. 220; Sir W. Scott, Pirate, note to ch. vii.; Miss M. Cameron, in Folklore, xiv. (1903) pp. 301 sq. Compare Shakespeare, Macbeth, Act i. Sc. 3, line 11. “But, my loving master, if any wind will not serve, then I wish I were in Lapland, to buy a good wind of one of the honest witches, that sell so many winds there and so cheap” (Izaac Walton, Compleat Angler, ch. v.).
1168 J. G. Lockhart, Memoirs of the Life of Sir Walter Scott, iii. 203 (first edition).
1169 C. Leemius, De Lapponibus Finmarchiae, etc., commentatio (Copenhagen, 1767), p. 454.
1170 Homer, Odyssey, x. 19 sqq. It is said that Perdoytus, the Lithuanian Aeolus, keeps the winds enclosed in a leathern bag; when they escape from it he pursues them, beats them, and shuts them up again. See E. Veckenstedt, Die Mythen, Sagen und Legenden der Zamaiten (Litauer), i. 153. The statements of this writer, however, are to be received with caution.
1171 J. Chalmers, Pioneering in New Guinea, p. 177.
1172 Lieut. Herold, in Mitteilungen aus den deutschen Schutzgebieten, v. (1892) pp. 144 sq.; H. Klose, Togo unter deutscher Flagge (Berlin, 1899), p. 189.
1173 Rev. J. Macdonald, Religion and Myth (London, 1893), p. 7.
1174 Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), p. 593.
1175 Arctic Papers for the Expedition of 1875 (Royal Geographical Society), p. 274.
1176 J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), pp. 432 sq.
1177 M. Bloomfield, Hymns of the Atharva-Veda, p. 249 (Sacred Books of the East, vol. xlii.); W. Caland, Altindisches Zauberritual, p. 128.
1178 Father Livinhac, in Annales de la Propagation de la Foi, liii. (1881) p. 209.
1179 J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (December 1882), pp. 241 sq.; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 201; A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), ii. 180 sq. The people of Samarcand used to beat drums and dance in the eleventh month to demand cold weather, and they threw water on one another. See E. Chavannes, Les Tou-Kiue (Turcs) Occidentaux (St. Petersburg, 1903), p. 135.
1180 J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), pp. 24 sq.
1181 P. Sébillot, Coutumes populaires de la Haute-Bretagne, pp. 302 sq.
1182 Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. 2, p. 54.
1183 A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 454, § 406; Von Alpenburg, Mythen und Sagen Tirols, pp. 262, 365 sq.; W. Mannhardt, Die Götter der deutschen und nordischen Völker (Berlin, 1860), p. 99; id., Antike Wald- und Feldkulte, p. 85; Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, p. 109; F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 117. In some parts of Austria and Germany, when a storm is raging, the people open a window and throw out a handful of meal, saying to the wind, “There, that’s for you, stop!” See A. Peter, Volksthümliches aus österreichisch-Schlesien, ii. 259; J. Grimm, Deutsche Mythologie,⁴ p. 529; Zingerle, Sitten Bräuche und Meinungen des Tiroler Volkes,² p. 118, § 1046. Similarly an old Irishwoman has been seen to fling handfuls of grass into a cloud of dust blown along a road, and she explained her behaviour by saying that she wished to give something to the fairies who were playing in the dust (Folklore, iv. (1893) p. 352). But these are sacrifices to appease, not ceremonies to constrain the spirits of the air; thus they belong to the domain of religion rather than to that of magic. The ancient Greeks sacrificed to the winds. See P. Stengel, “Die Opfer der Hellenen an die Winde,” Hermes, xvi. (1881) pp. 346–350; and my note on Pausanias, ii. 12. 1.
1184 J. G. Kohl, Die deutsch-russischen Ostseeprovinzen, ii. 278.
1185 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 17.
1186 F. de Azara, Voyage dans l’Amérique Méridionale, ii. 137.
1187 P. Lozano, Descripcion chorographica del Gran Chaco (Cordova, 1733), p. 71; Charlevoix, Histoire du Paraguay, ii. 74; Guevara, Historia del Paraguay, p. 23 (in P. de Angelis’s Coleccion de obras y documentos, etc., ii., Buenos Ayres, 1836); D. de Alvear, Relacion geografica e historica de la provincia de Misiones, p. 14 (P. de Angelis, op. cit. iv.).
1188 W. A. Henry, “Bijdrage tot de Kennis der Bataklanden,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xvii. 23 sq.
1189 A. W. Nieuwenhuis, Quer durch Borneo, i. (Leyden, 1904) p. 97.
1190 R. Brough Smyth, Aborigines of Victoria, i. 457 sq.; compare id., ii. 270; A. W. Howitt, in Journal of the Anthropological Institute, xiii. (1884) p. 194, note; Spencer and Gillen, Northern Tribes of Central Australia, p. 632.
1191 W. Cornwallis Harris, The Highlands of Ethiopia (London, 1844), i. 352. Compare Ph. Paulitschke, Ethnographie Nord-ost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), p. 28. Even where these columns or whirlwinds of dust are not attacked they are still regarded with awe. The Ainos believe them to be filled with demons; hence they will hide behind a tree and spit profusely if they see one coming (J. Batchelor, The Ainu and their Folklore, p. 385). In some parts of India they are supposed to be bhuts going to bathe in the Ganges (Denzil C. J. Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District, p. 154). The Chevas and Tumbucas of South Africa fancy them to be the wandering souls of sorcerers (Zeitschrift für allgemeine Erdkunde, vi. (Berlin, 1856) pp. 301 sq.). The Baganda and the Pawnees believe them to be ghosts (J. Roscoe in Journal of the Anthropological Institute, xxxii. (1902) p. 73; G. B. Grinnell, Pawnee Hero-Stories and Folk-tales, p. 357). Californian Indians think that they are happy souls ascending to the heavenly land (Stephen Powers, Tribes of California, p. 328). Once when a great Fijian chief died, a whirlwind swept across the lagoon. An old man who saw it covered his mouth with his hand and said in an awestruck whisper, “There goes his spirit!” (Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898).
1192 Herodotus, iv. 173; Aulus Gellius, xvi. 11. The Cimbrians are said to have taken arms against the tide (Strabo, vii. 2. 1).