[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.