THE NATURAL GENESIS

NOTES TO SECTION 2

[1] [Scotorum Historiæ?]

[2] [Roman History.]

[3] [Aneirin, The Gododin.]

[4] [De Bello Gallico, bk. 3, ch. 28. 'About the same time Caesar, although the summer was nearly past, yet since, all Gaul being reduced, the Morini and the Menapii alone remained in arms, and had never sent ambassadors to him [to make a treaty] of peace, speedily led his army thither, thinking that that war might soon be terminated.']

[5] [Origin of Civilisation, p. 335, 4th ed. 'Again, Totemism is a deification of classes; the fetich is an individual. The negro who has, let us say, an ear of maize as a fetich, values that particular ear, more or less as the case may be, but has no feeling for maize as a species. On the contrary, the Redskin who regards the bear, or the wolf, as his totem, feels that he is in intimate, though mysterious, association with the whole species.']

[6] [Comparative Politics, p. 3. Massey errs here. There is no ref. to the clan or patriarchate on p. 3. However, Freeman does discuss this later on. E.g.  'In a primitive society, where patriarchal ideas still live on, age implies rule and rule implies age, and the Teutonic chiefs, great and small, bore a name of that large class of which we have already spoken, as showing how, in early times, length of days was looked on as the natural source of dominion. In England, at least, the chief, greater or smaller, bore the common title of ealdor; in the mere family the father is at once the ealdor, without further election or appointment from above or from below.']

[7] [Commentaries on the Gallic Wars, 5.14. 'The most civilized of all these nations are they who inhabit Kent, which is entirely a maritime district, nor do they differ much from the Gallic customs. Most of the inland inhabitants do not sow corn, but live on milk and flesh, and are clad with skins. All the Britains, indeed, dye themselves with woad, which occasions a bluish colour, and thereby have a more terrible appearance in fight. They wear their hair long, and have every part of their body shaved except their head and upper lip. Ten and even twelve have wives common to them, and particularly brothers among brothers, and parents among their children; but if there be any issue by these wives, they are reputed to be the children of those by whom respectively each was first espoused when a virgin.']

[8] [An Essay on the Superstitions, Customs, and Arts, Common to the Ancient Egyptians, Abyssinians, and Ashantees, p. 185.]

[9] [Personal communication.]

[10] [Travels Through Central Africa to Timbuctoo and Across the Great Desert to Morocco, vol. 1, p. 153. 'The chief of the Landamas receives himself the tribute which his subjects destine for the almamy, every one contributing according to his means. The sovereignty remains always in the same family, but the son never succeeds his father; they choose in preference, a son of the king's sister, conceiving that by this method, the sovereign power is more sure to be transmitted to one of the blood royal; a precaution which shows how little faith is put in the virtue of the women of this country.']

[11] [Williams, Fiji and Fijians, vol. 1, p. 35. 'However high a Chief may rank, however powerful a King may be, if he has a nephew, he has a master, one who will not be content with the name, but who will exercise his prerogative to the full, seizing whatever may take his fancy, regardless of its value or the owner's inconvenience in its loss. Resistance is not thought of, and objection only offered in extreme cases. A striking instance of the power of the Vasu occurred in the case of Thokonauto, a Eewa Chief, who during a quarrel with an uncle, used the right of Vasu, and actually supplied himself with ammunition from his enemy's stores. But it is not in his private capacity, but as acting under the direction of the King, that the Vasu's agency tends greatly to modify the political machinery of Fiji, inasmuch as the Sovereign employs the Vasu's influence, and shares much of the property thereby acquired.']

[12] [Lubbock, Origin of Civilisation, p. 123. 'Among the Limboos (India), a tribe near Darjeeling, the boys become the property of the father on his paying the mother a small sum of money, when the child is named and enters his father's tribe: girls remain with the mother, and belong to her tribe.' Or p. 149, 4th ed.]

[13] [Politics, 2:3.9. 'Geographers declare such to be the fact; they say that in Upper Libya, where the women are common, nevertheless the children who are born are assigned to their respective fathers on the ground of their likeness.' Jowett's tr.]

[14] [Source.]

[15] [Fiji and Fijians, vol. 1, p. 175. 'The Fijian father must celebrate the birth of a child by making a feast; and, if it is the first-born, sports follow, in one of which the men imitate on each other's bodies the tattooing of the women. The name of this feast is a tunudra, and seems to regard the woman rather than the child. Friends seek the place where the babe lies, and present love-tokens, receiving some presents in return.']

[16] [Archives of Aboriginal Knowledge, vol. 2, p. 49. 'At this point, the institution of the totem comes in to strengthen and confirm domestic tradition; for this is acknowledged as proof, even where family tradition fails. The totem is a symbol of the name of the progenitor, generally some quadruped, or bird, or other object in the animal kingdom, which stands, if we may so express it, as the surname of the family. It is always some animated object, and seldom or never derived from the inanimate class of nature. Its significant importance is derived from the fact, that individuals unhesitatingly trace their lineage from it. By whatever names they may be called during their life-time, it is the totem, and not their personal name, that is recorded on the tomb or adjedatig that marks the place of burial. Families are thus traced when expanded into bands or tribes, the multiplication of which, in North America, has been very great, and has increased, in like ratio, the labors of the ethnologist. The Turtle, the Bear, and the Wolf, appear to have been primary and honored totems in most of the tribes, and bear a significant rank in the traditions of the Iroquois, and Lenapis, or Delawares; and they are believed to have more or less prominency in the genealogies of all the tribes who are organized on the totemic principle.']

[17] [Travels in Southern Africa, vol. 1, p. 119. 'It is a remarkable instance of the total absence of civilization among these people that they have no names, and seem not to feel the want of such a means of distinguishing one individual from another.'
Ibid., vol. 2, p. 49. 'No one has a name peculiar to himself though they distinguish themselves as a people by a general name.']

[18] [Burton, A Mission to Gebele, King of Dahome, vol. 1, p. 32. 'It has, since the conquest, been continued by the Dahoman kings. This is the title of office; the personal name in Dahome can hardly be said to exist; it changes with every rank of the holder.']

[19] [Steinmetz, Japan and Her People, p. 300. 'The same curious distribution is made with regard to the second and third persons. There are eight pronouns of the second person peculiar to servants, pupils, and children, to some of which the terminations me and ga are sometimes added to express contempt or the deepest humility, and nothing, in point of fact, can surpass the self-debasement of a Japanese in the presence of his superior.']

[20] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 2, p. 49. See note 16 above.]

[21] [Morgan, Ancient Society, p. 165. 'In the Ojibwa dialect the word totem, quite as often pronounced dodaim, signifies the symbol or device of a gens; thus the figure of a wolf was the totem of the Wolf gens.' Or p. 170 of Indian re-issue.]

[22] [Stanley, How I Found Livingstone, p. 198. 'The presence of the chief in the camp was followed by such a deep silence that I was prevailed upon to go outside to see what had caused it. The chief's words were few, and to the point. He said, "To your tembes, Wagogo to your tembes! Why do you come? Double the Wakonongo! What have you to do with them? To your tembes: go! Each Mgogo found in the khambi without meal, without cattle to sell, shall pay to the mtemi cloth or cows. Away with you!"' Or pp. 164-5 of 3rd ed.]

[23] [Latham, Descriptive Ethnology, vol. 1, p. 80. 'Imperfect as is our information for the early history and social constitution of the Magar, we know that a trace of a tribal division (why not say an actual division into tribes?) is to be found. There are twelve thums. All individuals belonging to the same thum are supposed to be descended from the same male ancestor; descent from the same great mother being by no means necessary. So husband and wife must belong to different thums. Within one and the same there is no marriage. Do you wish for a wife? If so, look to the thum of your neighbour; at any rate look beyond your own.'
See also Lubbock, Origin of Civilisation, p. 138. 'In the Magar tribes these sections are called Thums, and the same rule prevails.']

[24] [St. John, Life in the Forests of the Far East, vol. 2, p. 253. 'Gasing, a Dayak chief, saved his life when seized by an alligator, by laying hold of a post in the Water: the animal gave two or three tugs, but finding its prey immovable, let go. Two or three days after the bait has been taken, the Malays seek for the end of the long rattan fastened to it. When found, they give it a slight pull, which breaks the threads that fasten the stick up the side of the bait, and it spreads across the alligator's stomach. They then haul it towards them. It never appears to struggle, but permits its captors to bind its legs over its back. Till this is done they speak to it with the utmost respect, and address it in a soothing voice; but as soon as it is secured they raise a yell of triumph, and take it in procession down the river to the landing-place. It is then dragged ashore amid many expressions of condolence at the pain it must be suffering from the rough stones; but being safely ashore, their tone is jeering, as they address it as Rajah, Datu, and grandfather.']

[25] [Travels in the Interior of Africa, vol. 1, ch. 20. 'Among the negroes every individual, besides his own proper name, has likewise a kontong, or surname, to denote the family or clan to which he belongs. Some of these families are very numerous and powerful. It is impossible to enumerate the various kontongs which are found in different parts of the country, though the knowledge of many of them is of great service to the traveller; for as every negro plumes himself upon the importance or the antiquity of his clan, he is much flattered when he is addressed by his kontong.']

[26] [Unable to trace.]

[27] [George Taplin writing to Mr Fison, quoted in Morgan, Ancient Society, p. 375. '"But each tribe or family (and a tribe is a family) has its totem, or ngaitye; and indeed some individuals have this ngaitye, It is regarded as the man's tutelary genius."' Or p. 386 of Indian re-issue.]

[28] [Le Jeune, Relations, etc., 1634, p. 13. 'They also say that all animals, of every species, have an elder brother, who is, as it were, the source and origin of all individuals, and this elder brother is wonderfully great and powerful. The elder of the Beaver, they tell me, is perhaps as large as our Cabin, although his Junior (I mean the ordinary Beaver) is not quite as large as our sheep.' 'Relation de le qui s'est Passé en la Nouvelle France en 1633.' Eng. tr. in Jesuit Relations and Allied Documents, vol. 6, p. 160.
See Tylor, Researches into the Early History of Mankind, p. 320. 'The Indians of New France, Father Paul le Jeune relates in 1635, "say besides, that all the animals of each species have an elder brother, who is as the beginning and origin of all the race, and this elder brother is marvellously great and powerful. The elder brother of the beavers, they told me, is perhaps as big as our hut."'
See also Tylor, Primitive Culture, vol. 2, p. 222. 'One missionary notes down their idea as he found it in 1634. "They say, moreover, that all the animals of each species have an elder brother, who is as it were the principle and origin of all the individuals, and this elder brother is marvellously great and powerful. The elder brother of the beavers, they told me, is perhaps as large as our cabin."']

[29] [Metlahkatlah, published by the Church Missionary Society, 1869. 'The Tsimsheean Indians of British Columbia are similarly divided into tribes and totems, or 'crests,' which are common to all the tribes. The crests are the whale, the porpoise, the eagle, the coon, the wolf, and the frogs. In connection with these crests, several very important points of Indian character and law are seen. The relationship existing between persons of the same crest is nearer than that between members of the same tribe, which is seen in this, that members of the same tribe may marry, but those of the same crest are not allowed to do so under any circumstances; that is, a whale may not marry a whale, but a whale may marry a frog.' From Lubbock, Origin of Civilisation, p. 141.
This ref. and the following six demonstrates Massey's laziness, as they are mostly derived from this book by Lubbock. Anybody can raid a book and quote authorities as if their works have been read at first hand, but to this extent is unforgivable. See my essay on this method of Massey's.]

[30] [From Lubbock, as above note.]

[31] [Hardisty, 'Notes on the Tinné,' Smithsonian Report, 1866, p. 315. 'Among the Tinné Indians of North-West America a Chit-sangh cannot, by their rules, marry a Chit-sangh, although the rule is set at naught occasionally; but when it does take place the persons are ridiculed and laughed at. The man is said to have married his sister, even though she may be from another tribe, and there be not the slightest connection by blood between them.' From Lubbock, Origin of Civilisation, p. 140.]

[32] [Burton, First Footsteps, p. 120. 'In Eastern Africa, Burton says that some clans of the Somali will not marry one of the same, or even of a consanguineous family.' From Lubbock, Origin of Civilisation, p. 137.]

[33] [McCulloch, 'An Account of the Valley of Munnipore and of the Hill Tribes,' in Records of the Government of India, 27:1 (1859), pp. 49 and 69. 'The Munnieporees and other tribes inhabiting the hills round Munniepore—the Koupooees, Mows, Murams, and Murrings, as M'Lennan points out on the authority of M'Culloch—"are each and all divided into four families: Koomrul, Looang, Angom, and Ningthaja. A member of any of these families may marry a member of any other, but the intermarriage of members of the same family is strictly prohibited."' From Lubbock, Origin of Civilisation, p. 138.]

[34] [Pallas, Voyages de M. Pallas, en différentes provinces de l'Empire de Russie, et dans l'Asie Septentrionale, vol. 4, p. 69. 'The Ostyaks regard it as a crime to marry a woman of the same family or even of the same name.' From Lubbock, Origin of Civilisation, p. 139.]

[35] [Davis, The Chinese: A General Description of the Empire of China and its Inhabitants, vol. 1, p. 282. 'No one is permitted to marry a woman from his own. In China, ays Davis, "marriage between all persons of  the same surname being unlawful, this rule must of course include all descendants of the male branch for ever; and as, in so vast a population, there are not a great many more than one hundred surnames throughout the empire, the embarrassments that arise from so strict a law must be considerable."' From Lubbock, Origin of Civilisation, p. 140.]

[36] [Bonney, RBAM, 1882.]

[37] [Morgan, Ancient Society, p. 160. 'The tribe of the Creeks consists of eight gentes arranged in two phratries composed of four gentes each, as among the Iroquois.
    I. Divided People. (First Phratry)
    1. Reed. 2. Law Okla. 3. Lulak. 4. Linoklusha.
    II. Beloved People. (Second Phratry)
    1. Beloved People. 2, Small people. 3, Large People. 4, Cray People.' Or p. 166 of Indian re-issue.
Also ibid., p. 99 of Indian re-issue. 'In some of the tribes the phratries stand out prominently upon the face of their organization. Thus, the Chocta gentes are united in two phratries which must be mentioned first in order to show the relation of the gentes to each other. The first phratry is called "Divided People" and also contains four gentes. The second is called "Beloved people" and also contains four gentes.']

[38] [Ibid., p. 425, note. 'The Ippais and Kapotas are married in a group. Ippai begets Murri, and Murri in turn begets Ippai; in like manner Kapota begets Mata, and Mata in turn begets Kapota; so that the grandchildren of Ippai and Kapota are themselves Ippais and Kapotas, as well as collateral brothers and sisters; and as such are born husbands and wives.' Or p. 434 Indian re-issue.]

[39] [Hahn, Tsuni-Goam, p. 85. 'The eye is the reflector of the soul. There is also a form of imprecation: "Thou happy one, may misfortune fall on thee, from the Star of my grandfather." This proves beyond doubt the belief in a life after this.']

[40] [Tylor, Primitive Culture, vol. 2, p. 244. 'Among the comparatively cultured Peruvians, Acosta describes another theory of celestial archetypes. Speaking of star-deities, he says that shepherds venerated a certain star called Sheep, another star called Tiger protected men from tigers, &c.: "And generally, of all the animals and birds there are on the earth, they believed that a like one lived in heaven, in whose charge were their procreation and increase, and thus they accounted of divers stars, such as that they call Chacana, and Topatorca, and Mamana, and Mizco, and Miquiquiray, and other such, so that in a manner it appears that they were drawing towards the dogma of the Platonic ideas." Historia de las Indias, book v. c. iv.']

[41] [Birch, 'Inscription of Chnumhetep,' RP, 12, 65. See p. 68.]

[42] [Renouf, 'Inscription of Queen Hatasu on base of Great Obelisk of Karnak,' RP, 12, 127. See p. 133.]

[43] [Hieroglyphica, bk. 1:14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.'
See also BB 1:431 for another ref. to this verse.]

[44] [Myths and Songs of the South Pacific, pp. 34-5. 'A very comprehensive designation for divinities of all kinds is "te anau tuarangi" or the-heavenly-family ("tu-arangi" like-the-heaven-or-sky}. Strangely enough, this celestial race includes rats, lizards, beetles, eels and sharks, and several kinds of birds. The supposition was that "the-heavenly-family" had taken up their abode in these birds, fish, and reptiles. A common and expressive name for God is "tatua manava" = loin-belt or girdle, as giving strength to fight.']

[45] [Congreso International de Americanistas, Madrid, 1881.]

[46] [Koelle, African Native Literature, p. 275.]

[47] [Rit. ch. 24. 'I am the Creator, self-created on the lap of his mother, giving the wolf to those who belong to Nupe, the Phoenix [ape or hyena] to those who belong to the Chiefs.' Birch's tr. Cf. Renouf's.]

[48] [Hieroglyphica, bk. 2:69. 'When they would symbolise one that is unsettled, and that does not remain in the same state, but is sometimes strong, and at other times weak, they depict an HYÆNA; for this creature is at times male, and at times female.']

[49] [Catlin, Letters and Notes on the Manners, Customs and Condition of the North American Indians, vol. 1, pp. 126-7. 'They have other dances and songs which are not so mystified, but which are sung and understood by every person in the tribe, being sung in their own language, with much poetry in them, and perfectly metred, but without rhyme. On these subjects I shall take another occasion to say more; and will for the present turn your attention to the style and modes in which some of these curious transactions are conducted.
    My ears have been almost continually ringing since I came here, with the din of yelping and beating of the drums; but I have for several days past been peculiarly engrossed, and my senses almost confounded with the stamping, and grunting, and bellowing of the buffalo dance, which closed a few days since at sunrise (thank Heaven), and which I must needs describe to you.
    Buffaloes, it is known, are a sort of roaming creatures, congregating occasionally in huge masses, and strolling away about the country from east to west, or from north to south, or just where their whims or strange fancies may lead them; and the Mandans are sometimes, by this means, most unceremoniously left without any thing to eat; and being a small tribe, and unwilling to risk their lives by going far from home in the face of their more powerful enemies, are oftentimes left almost in a state of starvation. In any emergency of this kind, every man musters and brings out of his lodge his mask (the skin of a buffalo's head with the horns on), which he is obliged to keep in readiness for this occasion; and then commences the buffalo dance, of which I have above spoken, which is held for the purpose of making "buffalo come" (as they term it), of inducing the buffalo herds to change the direction of their wanderings, and bend their course towards the Mandan village, and graze about on the beautiful hills and bluffs in its vicinity, where the Mandans can shoot them down and cook them as they want them for food.']

[50] [Sproat, Scenes and Studies of Savage Life, p. 66. 'The seal-dance is a common one. The men strip naked, though it may be a cold frosty night, and go into the water, from which they soon appear, dragging their bodies along the sand like seals. They enter the houses, and crawl about round the fires, of which there may be fifteen or twenty kept bright with oil. After a time the dancers jump up, and dance about the house.']

[51] [Gill, Myths and Songs from the South Pacific, p. 256. 'The graceful "Tautiti" dance stands opposed to the "Crab," in which the side movements of that fish are most disagreeably imitated.']

[52] [The English-American his Travail by Sea and Land.]

[53] [Of Isis and Osiris, ch. 72.]

[54] [The Library of History, vol. 1, p. 92. 'The Egyptians moreover among their fables report, that in the time of Isis, there were men of vast bodies, whom the Grecians call Giants, and whom they place in their temples in prodigious shapes, who are whipt and scourged by them that sacrifice to Osiris. Some idly give forth, that they sprang from the earth, when at first it gave being to living creatures. Others report, that from many extraordinary things done by men of strong bodies, the fables and stories of giants arose.' Booth's tr. This is the closest I can find to Massey's reference.]

[55] [Rit. ch. 17. 'The Osiris flies as a hawk and cackles as a goose; he does not perish for an age like Nahab.' Birch's tr. Cf. Renouf's.]

[56] [Rit. ch. 72. 'I establish myself for ever in my transformations that I choose.' Birch's tr. Cf. Renouf's.]

[57] [Histories, bk. 4:105. 'The Neuroi practise the Scythian customs: and one generation before the expedition of Dareios it so befell them that they were forced to quit their land altogether by reason of serpents: for their land produced serpents in vast numbers, and they fell upon them in still larger numbers from the desert country above their borders; until at last being hard pressed they left their own land and settled among the Budinoi. These men it would seem are wizards; for it is said of them by the Scythians and by the Hellenes who are settled in the Scythian land that once in every year each of the Neuroi becomes a wolf for a few days and then returns again to his original form. For my part I do not believe them when they say this, but they say it nevertheless, and swear it moreover.' Tr., Macauley.]

[58] [Rit. ch. 42. 'There is not a limb of him without a God.' Birch's tr. Cf. Renouf's. In the Order of the Golden Dawn, the head of the Order, Samuel Mathers, translated this passage as 'There is no part of me that is not of the Gods,' and used it as part of their initiation ritual.]

[59] [Bartlett, Personal Narrative of Explorations and Incidents in Texas, New Mexico, California, Sonora, and Chihuaha, vol. 2, p. 222. 'This people restrict themselves to a single wife. Their ideas of a Supreme Being, in whose existence they believe, are of so vague a nature that I could not ascertain them with exactness. After death, they believe that their souls go to the banks of the Colorado, their ancient dwelling-place, and there take refuge in the great sand hills, where they are metamorphosed into various animals and birds. Their heads, hands, feet, etc., each become owls, bats, wolves, and other animals. They believe, too, that the souls of their enemies, the Yumas, also find a place there; and that the wars which have so long existed between them on earth, will be continued there, after death.']

[60] [Shortland, Traditions and Superstitions of the New Zealanders, pp. 97-125. See full quote.]

[61] [Darwin, The Expression of the Emotions in Man and Animals, ch. 1, p. 47. 'Having referred to the act of sucking, I may add that this complex movement, as well as the alternate protrusion of the fore-feet, are reflex actions; for they are performed if a finger moistened with milk is placed in the mouth of a puppy, the front part of whose brain has been removed. It has recently been stated in France, that the action of sucking is excited solely through the sense of smell, so that if the olfactory nerves of a puppy are destroyed, it never sucks. In like manner the wonderful power which a chicken possesses only a few hours after being hatched, of picking up small particles of food, seems to be started into action through the sense of hearing; for with chickens hatched by artificial heat, a good observer found that "making a noise with the finger-nail against a board, in imitation of the hen-mother, first taught them to peck at their meat."']

[62] [Royall King, act 3, sc. 2. 'Whore. Trust you? come up! canst thou pay the hackney for the hire of a horse, and think'st thou to breathe me upon trust?' P. 48, 1850 ed.]

[63] [Rit. ch. 91. Birch's tr. Cf. Renouf's.]

[64] [Lewin, The Hill Tracts of Chittagong and the Dwellers Therein.]

[65] [Travels of the Russian Mission Through Mongolia to China, vol. 1, p. 196. 'At five in the afternoon we received a visit from Demit, who came with a numerous suite, and was richly dressed. On his winter cap, trimmed with beaver skin, he wore a double peacock's feather, ten inches long, with one eye only, a mark of distinction conferred upon him by the deceased Emperor. I was going to thank him for his complaisance for supplying us with good camels, but he continually repeated, Tymii mori nadd kamd ougke, that is to say, "I have nothing to do with the camels and horses that concerns my son and my brother, who will settle every thing." He assured me that he loved me as a son, as a friend. He smelt from time to time the head of his youngest son, a mark of paternal tenderness usual among the Mongols, instead of embracing. He was proud of the peacock's feather in his cap, and took leave of us in a friendly manner, after staying about an hour in my tent.']

[66] [Gen. 27:27. 'And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed.']

[66a] [Gen. 33:3. 'And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.']

[67] [Histoire et Description Generale de la Nouveau France, vol. 3, p. 16. 'Their customs bear very little resemblance to those of other Indians whom we know of in North America; but the most singular thing is their way of expressing affection: sometimes they merely blow into the ear of those whom they wish to salute; at other times they begin by rubbing the chest and arms with their hand, then do the same to the person whom they wish to honour or caress.' Eng. tr., vol. 4, p. 76.]

[67a] [Rit. ch. 13. Cf. Renouf.]

[68] [Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants, p. 182. 'Another, called Wangaihau, feeding the wind:
    Hikitia mai, taua kai     Lift up his offering,
    Ei Uenga a te rangi tana kai,     To Uenga a te rangi his offering,
    Kai, kai mai hu ngaro Rongomai,     Eat, invisible one, listen to  me,
    Heko iho i te rangi tana kai,     Let that food bring you down from the sky.']

[69] [Horapollo, Hieroglyphica, bk. 2:68. 'When they would symbolise a man who hears with more than usual acuteness, they portray A SHE-GOAT, for she respires [hears?] through both her nostrils and ears.']

[70] [Hahn, Tsuni-Goam, p. 87. 'If a cow, during the night is heard to groan in her sleep, the next morning she is caught, and a piece of skin, just above her nose, is cut, so that it hangs down in the shape of an ear-ring or ear-drops. If this be neglected, the owner of the cow soon will die.']

[71] [Mallery, A Collection of Gesture Signs and Signals of the North American Indians, p. 295. 'With the right hand closed, curve the thumb and index, join their tips so as to form a circle, and place to the lobe of the ear. (Absaroka I; Hidatsa I.) "Big ear-rings."']

[72] [John 20:22. 'And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.']

[73] [The Deipnosophists or Banquet of the Learned, bk. 2, epitome. 'Now sweet wines do not make the head heavy, as Hippocrates says in his book on Diet, which some entitle, "The Book on Sharp Pains;" others, "The Book on Barley water;" and others, "The Book against the Cuidian Theories." His words are: "Sweet wine is less calculated to make the head heavy, and it takes less hold of the mind, and passes through the bowels easier than other wine." But Posidonius says, that it is not a good thing to pledge one's friends, as the Carmani do; for they, when at their banquets they wish to testify their friendship for each other, cut the veins on their faces, and mingle the blood which flows down with the liquor, and then drink it; thinking it the very extremest proof of friendship to taste one another's blood. And after pledging one another in this manner, they anoint their heads with ointment, especially with that distilled from roses, and if they cannot get that, with that distilled from apples, in order to ward off the effects of the drink, and in order also to avoid being injured by the evaporation of the wine.' Yonge's tr., vol. 1, p. 76.]

[74] [Brand, Observations on Popular Antiquities, vol. 3, p. 126, 'Sneezing.' 'In Howe's Proverbs, fol. Lond. 1659, the following occurs: "He hath sneezed thrice, turn him out of the hospital;" that is, he will now do well. You need keep him no longer as a patient, but may discharge him.']

[75] [Hieroglyphica, bk. 1:39. 'And again when they would denote a sacred scribe, or a prophet, or an embalmer, or the spleen, or smelling, or laughter, or sneezing, [or government, or a judge,] they depict a DOG. And by this they denote a sacred scribe, because it is necessary for one who is desirous of becoming a perfect sacred scribe to be extremely careful, and to bark perpetually, and to be fierce, fawning upon no one, like dogs. And they symbolise by it a prophet, because the dog gazes intently upon the images of the gods more than all other animals, as does a prophet. And an embalmer of the sacred animals, because he also surveys the naked and dissected forms which are preserved by him. And the spleen, because this animal alone of all other creatures has this organ very light: and whether death or madness seizes him it arises from his spleen. And those who attend this animal in his exequies, when about themselves to die, generally become splenetic; for smelling the exhalations from the dog, when dissecting him, they are affected by them. And it denotes smelling, and laughter, and sneezing, because the thoroughly splenetic are neither able to smell, nor laugh, nor sneeze.']

[76] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 123, ch. 4:8.]

[77] [Mallery, A Collection of Gesture Signs and Signals of the North American Indians, p, 179. 'Stir with the right hand into the left, and afterward blow into the latter. (Wied.).']

[78] [Ward, A View of the History, Literature, and Mythology of the Hindus, vol. 1, p. 142. 'When a Hindu sneezes, bystanders say, "Live!" and the sneezer replies, "With you!" It is an ill omen, to which among others the Thugs paid great regard on starting on an expedition, and which even compelled them to let the travellers with them escape.' From Tylor, Primitive Culture. vol. 1, p. 101.]

[79] [Buxtorf, Lexicon Chaldaicum. 'The Jewish sneezing formula is, "Tobim chayim!"' i.e. "Good life!"' From Tylor, Primitive Culture, vol. 1, p. 101.]

[80] [Turner, Polynesia, p. 348. 'If a Samoan sneezed, the bystanders said, "Life to you!"' From Tylor, ibid., vol. 1, p. 101.]

[81] [Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants, p. 184. 'The New Zealanders' infant baptism is no new practice, and is considered by them an old traditional rite, but nothing very similar is observed among other branches of the Polynesian race. Whether independently invented or not, it was thoroughly worked into the native religious scheme. The baptism was performed on the eighth day or earlier, at the side of a stream or elsewhere, by a native priest who sprinkled water on the child with a branch or twig; sometimes the child was immersed. With this lustration it received its name, the priest repeating a list of ancestral names till the child chose one for itself by sneezing at it.' From Tylor, Primitive Culture, vol. 2, p. 430.]

[82] [Shayast La-Shayast, ch. 12:32.]

[83] [Ibid., ch. 4:14.]

[84] [Irving, Conquest of Florida, under Hernando de Soto, vol. 2, p. 153. 'In the midst of the conversation, the Cacique happened to sneeze. Upon this, all his attendants bowed their heads, opened and closed their arms, and making other signs of veneration, saluted the Cacique with various phrases of the same purport May the sun guard you may the sun be with you may the sun shine upon you defend you prosper you, and the like; each one uttered the phrase that came first to mind, and for a short time there was a universal murmuring of these compliments.
    The Spaniards were surprised to observe among these rude savages the same kind of ceremonials which were used on this simple occasion by the most polished natives of Europe; and the Governor turning to his officers, said, smilingly, "you see the world is every where the same."'
See also Tylor, Primitive Culture, vol. 1, p. 100. 'A curious American instance dates from Hernando de Soto's famous expedition into Florida, when Guachoya, a native chief, came to pay him a visit. While this was going on, the cacique Guachoya gave a great sneeze; the gentlemen who had come with him and were lining the walls of the hall among the Spaniards there all at once bowing their heads, opening their arms, and closing them again, and making other gestures of great veneration and respect, saluted him with different words, all directed to one end, saying, "The Sun guard thee, be with thee, enlighten thee, magnify thee, protect thee, favour thee, defend thee, prosper thee, save thee," and other like phrases, as the words came, and for a good space there lingered the murmur of these words among them, whereat the governor wondering said to the gentlemen and captains with him, "Do you not see that all the world is one?" This matter was well noted among the Spaniards, that among so barbarous a people should be used the same ceremonies, or greater, than among those who hold themselves to be very civilized.']

[85] [Tylor, Primitive Culture, vol. 1, p. 103. 'In comparing the modern Kafir ideas with those of other districts of the world, we find a distinct notion of a sneeze being due to a spiritual presence. This, which seems indeed the key to the whole matter, has been well brought into view by Mr. Haliburton, as displayed in Keltic folk-lore, in a group of stories turning on the superstition that any one who sneezes is liable to be carried off by the fairies, unless their power be counteracted by an invocation, as "God bless you!"'
Lubbock, Origin of Civilisation, pp. 500-1. 'Mr. Haliburton brings forward, as his strongest case, the habit of saying "God bless you!" or some equivalent expression, when a person sneezes. He shows that this custom, which, I admit, appears to us at first sight both odd and arbitrary, is ancient and widely extended. It is mentioned by Homer, Aristotle, Apuleius, Pliny, and the Jewish rabbis, and has been observed among the Negroes and Kaffirs; in Koordistan, in Florida, in Otaheite, in New Zealand, and in the Tonga Islands.
    It is not arbitrary, however, and it does not, therefore, come under his rule. A belief in invisible beings is very general among savages; and while they think it unnecessary to account for blessings, they attribute any misfortune to the ill will of these mysterious beings. Many savages regard disease as a case of possession. In cases of illness they do not suppose that the organs are themselves affected, but that they are being devoured by a god; hence their medicine-men do not try to cure the disease, but to extract the demon. Some tribes have a distinct deity for every ailment. The Australians do not believe in natural death. When a man dies they take it for granted that he has been destroyed by witchcraft, and the only doubt is, who is the culprit? Now, a people in this state of mind—and we know that almost every race of men is passing, or has passed, through this stage of development—seeing a man sneeze would naturally, and almost inevitably, suppose that he was attacked and shaken by some invisible being; equally natural is the impulse to appeal for aid to some other invisible being more powerful than the first.
    Mr. Haliburton admits that a sneeze is "an omen of impending" evil; "but it is more—it is evidence, which to the savage mind would seem conclusive, that the sneezer was possessed by some evil-disposed spirit: evidently, therefore, this case, on which Mr. Haliburton so much relies, is by no means an "arbitrary custom," and does not, therefore, fulfil the conditions which he himself laid down. He has incidentally brought forward some other instances, most of which labour under the disadvantage of proving too much. Thus, he instances the existence of a festival in honour of the dead, at or near the beginning of November. Such a feast is very general; and, as there are many more races holding such a festival than there are months in the year, it is evident that, in several cases, they must be held together. But Mr. Haliburton goes on to say: "The Spaniards were very naturally surprised at finding that, while they were celebrating a solemn mass for All Souls on November 22, the heathen Peruvians were also holding their annual commemoration of the dead." This curious coincidence would, however, not only prove the existence of such a festival, as he says, "before the dispersion" (which Mr. Haliburton evidently looks on as a definite event rather than as a gradual process), but also that the ancestors of the Peruvians were at that epoch sufficiently advanced to form a calendar, and that their descendants were able to keep it unchanged down to the present time. This, however, we know was not the case. Again, Mr. Haliburton says: "The belief in Scotland and equatorial Africa is found to be almost precisely identical respecting there being ghosts, even of the living, who are exceedingly troublesome and pugnacious, and can be sometimes killed by a silver bullet." Here we certainly have what seems at first sight to be an arbitrary belief; but if it proves that there was a belief in ghosts before the dispersion, it would also prove that silver bullets were then in use.']

[86] [Ancient Society, p. 138. 'Where an agreement was entered upon, belts of wampum were exchanged as evidence of its terms. With these proceedings the council terminated. "This belt preserves my words" was a common remark of an Iroquois chief in council. He then delivered the belt as the evidence of what he had said. Several such belts would be given in the course of a negotiation to the opposite party. In the reply of the latter a belt would be returned for each proposition accepted. The Iroquois experienced the necessity for an exact record of some kind of a proposition involving their faith and honor in its execution, and they devised this method to place it beyond dispute.'
Massey errs here as the quote he gives does not occur at all in this work. What I give here is a summation by Morgan, which can be found on p. 142 in the original edition, and in the Indian re-issue.
However, this is a very good instance of Massey's mis-referencing source material, because the quote actually appears in a book whose title he never mentions, namely Morgan's other work, League of the Ho-dé-no-sau-nee or Iroquois. The quote can be found on pages 336-7 of that work. I give it here in full:
'In their intercourse with Indian nations, they frequently entered into treaties, sometimes of amity and alliance, sometimes of protection only, and in some instances for special purposes. All of these national compacts were "talked into" strings of wampum, to use the Indian expression, after which these were delivered into the custody of Ho-nowe-na'-to, the Onondaga sachem, who was made hereditary keeper of the Wampum, at the institution of the League; and from him and his successors, was to be sought their interpretation from generation to generation. Hence the expression "This belt preserves my words," so frequently met with at the close of Indian speeches, on the presentation of a belt. Indian nations, after treating, always exchanged belts which were not only the ratification, but the memorandum of the compact.'
Note: The rest of the quote, 'When agreements were covenanted by the Iroquois ... to keep troth,' cannot be found in this or any other of Morgan's works.]

[87] [New Zealand, vol. 2, p. 104. 'Dieffenbach also mentions the practice of licking a present in New Zealand; here, however, it is the donor who does so.' From Lubbock, Origin of Civilisation, p. 97.]

[88] [Observations on Popular Antiquities, vol. 3, p. 261 (1854 ed.). 'The boys in the north of England have a custom amongst themselves of spitting their faith (or, as they call it in the northern dialect, "their saul," i.e. soul), when required to make asseverations in matters which they think of consequence.']

[89] [Brand, ibid., vol. 3, p. 261. 'In combinations of the colliers, &c., about Newcastle-upon-Tyne, for the purpose of raising their wages, they are said to spit upon a stone together, by way of cementing their confederacy. Hence the popular saying, when persons are of the same party, or agree in sentiments, that "they spit upon the same stone."']

[90] [Drake, 'Conder's Report,' QS, Jan. 1873, 16, notes. 'The handprint on the wall is commonly used by the Jews to avert the evil eye; care is taken to put it in a conspicuous place outside the house before a marriage, birth, or other festival. At Jerusalem a sign resembling a double arrow-head is frequently used instead, which has been explained to me by a Jew as symbolising the five names of God, as do the five fingers, thus averting evil from the place where it is imprinted. In the ruins of El Barid, near Petra, Professor Talmer and I found a cistern whose cornice was decorated with hand-prints alternately black and red. At the present day both Moslems, Christians, and Jews hang hands, rudely cut out of a thin plate, of silver or gold, round the necks of their children to preserve them from the evil eye. The use of the first and last finger of the hand, for the same purpose in Italy, is well known, but this verges on the use of the horn or horn-shaped article, such as a horse-shoe or a charm. Horns are still in common use amongst Mohammedans, who hang them up in fruit-trees to ensure a good crop.']

[91] [A Voyage Towards the South Pole and Around the World, vol. 1, p. 221. 'They have a singular custom of putting every thing you give them to their heads, by way of thanks as we conjectured. This manner of paying a compliment, is taught them from their very infancy; for when we gave things to little children, the mother lifted up the child's hand to its head.' From Lubbock, Origin of Civilisation, p. 98.]

[92] [JBAA, 31, 29. Massey errs here as there is no match. But on p. 284 we have: 'On the brass of John Corpe, 1361 (35 Ed. Ill), in Stoke Fleming Church, Devonshire, the anelace is shown depending by a ring in the hilt from a broad decorated baldrick passing over the right shoulder and under the left arm. The weapon, if seen disconnected from the figure, might well pass for a delineation of an ancient Egyptian sword. The grip has concave sides and flat top, and the guard is somewhat lunate shaped, with the points directed from the blade. The scabbard seems to be mounted with metal locket, chape, etc.']

[93] [Bowdich, An Essay on the Superstitions, Customs, and Arts, Common to the Ancient Egyptians, Abyssinians, and Ashantees.]

[94] [Natural History of Man. Unable to trace in this work.]

[95] [Spencer, Ceremonial Institutions. pt. 5, p. 141. 'Early European manners furnish kindred evidence. In Russia down to the seventeenth Century a petition began with the words ''So and so strikes his forehead'' [on the ground]; and petitioners were called ''forehead strikers."']

[96] [Naville, 'Litany of Ra,' RP, 8, 103. See ch. 7 & ch. 57, pp. 106, 110.]

[97] [Erskine, Journal of a Cruise Among the Islands of the Western Pacific, p. 454. 'All on board the fleet having saluted the place, a small canoe came off from the shore to order us how to proceed, as there were plenty who had never been to Bau before. The messenger in the small canoe told the people that he dared to say he had no occasion to inform them tnat they must all cut off their "tobe" (locks of hair that are left like tails, and in other different fashions or shapes, which are generally worn by all classes, and take, perhaps, ten or twelve years growing), because, even if they had not all been to Bau before, he was aware that they and all people of the Feejees had heard of the rules exacted, and which were always willingly and respectfully performed as a mark of respect to the city and its chiefs.
    They all docked their tails with apparent good will, although, I dare say, many did it with inward reluctance; and especially the Somo-Somo people, who, I observed, were the most conceited and arrogant natives in the Feejees. As soon as this was accomplished, preparations were made for lowering the Ramarama's mast, for the first time since it had been stepped in the place where it was built Thakombau inquired if there had been any human sacrifices made to ensure and propitiate the god for the success, smart sailing, and durability of the canoe.']

[98] [CRev, May, 1878, pp. 7-89. Wrong vol. Unable to trace.]

[99] [Hieroglyphica, bk. 2:11. 'TWO MEN JOINING THEIR RIGHT HANDS denote concord.']

[100] [Birch, Egyptian Texts, p. 93.]

[101] [Stanley, Through the Dark Continent, vol. 2, p. 252. 'Higher up the river we had also been accustomed to see piles of oyster and mussel-shells along the bank especially while passing the lands of the Upper Wenya, between Rukombeh's landing near Ukusn and the First Cataract of the Stanley Falls. These, in some instance might be taken as the only remaining traces of departed generations of Wenya, settled here when, through internecine troubles, they had been ejected from some more favoured locality.']

[102] [Chaucer, Canterbury Tales, 'Wife of Bath's Tale,' prologue, lines 6185-6. 'Gat-tothed I was, and that became me wele, I had the print of Seinte Venus sele.' Tyrwhitt's ed. of 1822, vol. 2, p. 126. The wife had got through 5 husbands already, and argued her case for sex, that the private parts fitted so well together. Shakespeare uses the term 'case' to denote a woman who is licentious, i.e. her 'case is open', a euphemism for always being open for sex.]

[103] [Histories, bk. 1.199. 'The Babylonians have one most shameful custom. Every woman born in the country must once in her life go and sit down in the precinct of Venus, and there consort with a stranger. Many of the wealthier sort, who are too proud to mix with the others, drive in covered carriages to the precinct, followed by a goodly train of attendants, and there take their station. But the larger number seat themselves within the holy enclosure with wreaths of string about their heads, and here there is always a great crowd, some coming and others going; lines of cord mark out paths in all directions among the women, and the strangers pass along them to make their choice. A woman who has once taken her seat is not allowed to return home till one of the strangers throws a silver coin into her lap, and takes her with him beyond the holy ground. When he throws the coin he says these words "The goddess Mylitta prosper thee." (Venus is called Mylitta by the Assyrians.) The silver coin may be of any size; it cannot be refused, for that is forbidden by the law, since once thrown it is sacred. The woman goes with the first man who throws her money, and rejects no one. When she has gone with him, and so satisfied the goddess, she returns home, and from that time forth no gift however great will prevail with her. Such of the women as are tall and beautiful are soon released, but others who are ugly have to stay a long time before they can fulfil the law. Some have waited three or four years in the precinct. A custom very much like this is found also in certain parts of the island of Cyprus.' Tr., Rawlinson.
'Now the most shameful of the customs of the Babylonians is as follows: every woman of the country must sit down in the precincts of Aphrodite once in her life and have commerce with a man who is a stranger: and many women who do not deign to mingle with the rest, because they are made arrogant by wealth, drive to the temple with pairs of horses in covered carriages, and so take their place, and a large number of attendants follow after them; but the greater number do thus, in the sacred enclosure of Aphrodite sit great numbers of women with a wreath of cord about their heads; some come and others go; and there are passages in straight lines going between the women in every direction, through which the strangers pass by and make their choice. Here when a woman takes her seat she does not depart again to her house until one of the strangers has thrown a silver coin into her lap and has had commerce with her outside the temple, and after throwing it he must say these words only: "I demand thee in the name of the goddess Mylitta": now Mylitta is the name given by the Assyrians to Aphrodite: and the silver coin may be of any value; whatever it is she will not refuse it, for that is not lawful for her, seeing that this coin is made sacred by the act: and she follows the man who has first thrown and does not reject any: and after that she departs to her house, having acquitted herself of her duty to the goddess, nor will you be able thenceforth to give any gift so great as to win her. So then as many as have attained to beauty and stature are speedily released, but those of them who are unshapely remain there much time, not being able to fulfil the law; for some of them remain even as much as three or four years: and in some parts of Cyprus too there is a custom similar to this.' Tr., Macauley.]

[104] [Dulaure, Histoire Abrégé de Differentes Cultes, vol. 1, p. 431. Unable to trace.
Ibid., vol. 2, p. 108. 'Les femmes stériles viennent mettre en contact certaines parties de leur corps avec l'extremité du Lingam consacré à cet effet. On y conduit même des bestiaux que l'on soumet à la même cérémonie, afin qu'ils multiplient plus abondamment. Cet usage, avec ce motif, se pratiquait, comme on le verra dans la suite, chez les Grecs et les Romains.']

[105] [Deut. 23:18. 'Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.']

[106] [Dugmore, in Maclean's A Compendium of Kafir Laws and Customs, p. 47.]

[107] [See note 60 above.]

[108] [Schweinfurth, The Heart of Africa, vol. 1, p. 297. 'The Bongo women delight in distinguishing themselves by an adornment which to our notions is nothing less than a hideous mutilation. As soon as a woman is married the operation commences of extending her lower lip. This, at first only slightly bored, is widened by inserting into the orifice plugs of wood gradually increasing in size, until at length the entire feature is enlarged to five or six times its original proportions. The plugs are cylindrical in form, not less than an inch thick, and are exactly like the pegs of bone or wood worn by the women of Musgoo. By this means the lower lip is extended horizontally till it projects far beyond the upper, which is also bored and fitted with a copper plate or nail, and now and then by a little ring, and sometimes by a bit of straw about as thick as a lucifer-match. Nor do they leave the nose intact: similar bits of straw are inserted into the edges of the nostrils, and I have seen as many as three of these on either side. A very favourite ornament for the cartilage between the nostrils is a copper ring, just like those that are placed in the noses of buffaloes and other beasts of burden for the purpose of rendering them more tractable. The greatest coquettes among the ladies wear a clasp or cramp at the corners of the mouth, as though they wanted to contract the orifice, and literally to put a curb upon its capabilities. These subsidiary ornaments are not however found at all universally among the women, and it is rare to see them all at once upon a single individual: the plug in the lower lip of the married women is alone a sine qua non, serving as it does for an artificial distinction of race. According to the custom of the people, there need only be a trifling projection of the skin so as to form a flap or a fold, to be at once the excuse for boring a hole. The ears are perforated more than any part, both the outer and the inner auricle being profusely pierced; the tip of the ear alone is frequently made to carry half-a-dozen little iron rings. There are women in the country whose bodies are pierced in some way or other in little short of a hundred different places.']

[109] [Shayast La-Shayast, ch. 3:2, 3.]

[110] [Ibid., ch. 4 & 10.]

[111] [Also copied in Flower, Fashion in Deformity, p. 7, fig. 5.]

[112] [Martin, Description of the Western Islands of Scotland, p. 125. 'When the Proprietor gives a Farm to his Tenant, whether for one or more Years, it is customary to give the Tenant a Stick of Wood, and some Straw in his hand: this is immediately returned by the Tenant again to his Master, and then both Parties are as much oblig'd to perform their respective Conditions, as if they had sign'd a Lease, or any other Deed.']

[113] [ARC, 2, 68. Unable to trace.
Herodotus, Histories, bk. 4:33. 'They affirm, that some sacred offerings of this people, carefully folded in straw, were given to the Scythians, from whom descending regularly through every contiguous nation, they arrived at length at the Adriatic. From hence, transported towards the south, they were first of all received by the Dodoneans of Greece; from them again they were transmitted to the gulph of Melis; whence passing into Euboea, they were sent from one town to another, till they arrived at Carystus; not stopping at Andros, the Carystians carried them to Tenos, the Tenians to Delos; at which place the Delians affirm they came as we have related.' Beloe's tr., vol. 2, p. 385 of the 4th ed.]

[114] [Not Taliesin.]

[115] [See BB 2:647.]

[116] [Recollections of Bushlife in Australia, vol. 1, p. 103. 'One of the men was very old, and his scanty locks, grizzled upon a coal-black skin, had a particularly disagreeable effect; the other was in his prime, and, as a fair specimen of a New Hollander, his appearance may be described as follows: His height was about five feet four inches, which was the average of our tribe; the chest was full, the arms and shoulders muscular; the body long in comparison with the legs, which were slight, and appeared more so than they actually were from the unnatural protuberance of the belly: this is a remarkable distinguishing point in all the race. The countenance was such as to be very repulsive at first sight, though much of its harshness wore off on further acquaintance. Each feature, however, was very bad if considered separately: the hair was coarse, matted, and reeking with oil, adding by its great luxuriance to the disproportionate size of the head; the forehead was round, and the brows over-hanging; the eyes sunk deep into the head, small, and strongly expressive of cunning; the nose was flat, and very broad at the base; the mouth wide, and additionally disfigured (in our opinion) by the loss of the two front teeth, which after a certain age it seems are "not worn." That their loss is a matter of choice, a black, who had long been on our station in a sort of half-domesticated state, gave us a clear proof, telling us one morning with a look of importance, that he must go away for a few days, as he had grown up to man's estate, and "it was high time that he should have his teeth knocked out!"']

[117] [Flower, Fashion in Deformity, p. 9. 'In addition to staining the teeth, filing the surface in some way or other is almost always resorted to. The nearly universal custom in Java is to remove the enamel from the front surface of the incisors, and often the canine teeth, hollowing out the surface, sometimes so deeply as to penetrate the pulp cavity. The cutting edges are also worn down to a level line with pumice-stone. Another and less common, though more elaborate fashion, is to point the teeth, and file out notches from the anterior surface of each side of the upper part of the crown, so as to leave a lozenge-shaped piece of enamel untouched; as this receives the black stain less strongly than the parts from which the surface is removed, an ornamental pattern is produced.']

[118] [Dieffenbach, Travels in New Zealand, vol. 2, p. 35. 'The girls, as soon as they arrive at puberty, have their lips tattooed with horizontal lines; to have red lips is a great reproach to a woman. With females in many cases the operation ceases here, but more frequently the chin is tattooed, especially in the Waikato tribe, and the space between the eye-brows, much resembling the tattoo of the modern Egyptians: in some rare cases it extends over the angles of the mouth: I have indeed seen a woman whose whole face was tattooed.']

[119] [Marsden, The History of Sumatra, p. 52. 'Both sexes have the extraordinary custom of filing and otherwise disfiguring their teeth, which are naturally very white and beautiful from the simplicity of their food. For files they make use of small whetstones of different degrees of fineness, and the patients lie on their back during the operation. Many, particularly the women of the Lampong country, have their teeth rubbed down quite even with the gums; others have them formed in points; and some file off no more than the outer coat and extremities, in order that they may the better receive and retain the jetty blackness with which they almost universally adorn them.']

[120] [How I Found Livingstone, p. 546. 'It is a pleasure with her to possess a spiral wire cincture, even though she possesses no garment to be supported by it. She awaits with impatience the day when she can be married, and have a cloth to fold around her body.'
This chapter, 14, 'Geographical and Ethnological Remarks,' is absent from most editions except the first.]

[121] [Hahn, Tsuni-Goam, p. 18. 'Boys when they come of age were told not to lie, not to steal |lā, and not to ill-treat the other sex, not to commit rape.']

[122] [Smyth, Aborigines of Victoria, vol. 1, pp. 61-2. 'The ceremonies called Mur-rum Tur-uk-ur-uk are performed when a girl attains the age of twelve or thirteen years. At a distance of one hundred yards from the main encampment two large fires are made of bark only, not a piece of stick nor a twig being used for the purpose of even kindling them. Each fire is made and maintained by an old woman, who sits by it in silence. The girl is brought out of the miam by her female friends, and is rubbed all over with charcoal-powder (kun-nun-der), and spotted also with white clay; the effect of which is neither ludicrous nor solemn, but rather calculated to excite surprise, even amongst those who are accustomed to see the Aborigines in their several disguises. As soon as the painting is finished, she is made to stand on a log, and a small branch, stripped of every leaf and bud, is placed in her right hand, having on the tip of each bare twig a very small piece of some farinaceous food. Young men, perhaps to the number of twenty, slowly approach her one by one; each throws a small bare stick at her, and bites off the food from the tip of one of the twigs, and spits it into the fire, and, returning from the fire, stamps, leaps, and raves, as in a corrobboree. As soon as each of the young men has performed this ceremony, the old women who have been attending to the fires approach the girl, and gather carefully every twig and stick that has been thrown at her, and, making a hole, bury them deeply in the ground. They are careful not to leave a single stick: each must be gathered and buried. This is done to prevent the sorcerers from taking away the girl's kidney-fat (marmbu-la). When the twigs and sticks have become rotten, the girl is safe from the attacks of sorcerers and evil spirits. "When the twigs are buried, and the hole filled, the bough held by the girl is solemnly demanded of her by the two old women, who burn it in the fires, which are then raked together and made one. The mother, or nearest female relative, at this stage removes the girl from her position on the log, and leads her to her father's miam. At night a corrobboree is held; the father of the girl leads the dance, and the young men who took part in the day's ceremony form the first corrobboree. In the second all the young men join. At intervals a young woman, having on the emu apron (tilburnin), dances alone. The young men who threw the twigs and bit off the food are understood to have covenanted with her not to assault her, and, farther, to protect her Tintil she shall be given away lawfully to her betrothed: but the agreement extends no further; she may entertain any of them of her own free will as a lover.']

[123] [The Essays, (1877 ed.), vol. 15, 'Upon Some Verses of Virgil.' 'The Egyptian ladies, in their Bacchanalia, each carried one finely-carved of wood about their necks, as large and heavy as she could so carry it; besides which, the statue of their god presented one, which in greatness surpassed all the rest of his body.—[Herodotus, ii. 48, says "nearly as large as the body itself."]—The married women, near the place where I live, make of their kerchiefs the figure of one upon their foreheads, to glorify themselves in the enjoyment they have of it; and coming to be widows, they throw it behind, and cover it with their headcloths.' Tr., C. Cotton, ed., W. C. Hazlitt.]

[124] [Tylor, Researches into the Early History of Mankind, p. 50. 'A remarkable statement is made by Ibn Batuta, in his account of his journey into the Soudan, in the fourteenth century. He mentions as an evil thing which he has observed in the conduct of the blacks, that women may only come unclothed into the presence of the Sultan of Melli, and even the Sultan's own daughters must conform to the custom. He notices also, that they threw dust and ashes on their heads as a sign of reverence, which makes it appear that the stripping was also a mere act of humiliation.' Citing JA, 4th series, 1, 221.]

[125] [Journal of the Discovery of the Source of the Nile, ch. 13, p. 374. 'In fact he mistook all my answers for admiration, and asked me, in the simplest manner possible, if I would like to possess a charm; and even when I said "No, I should be afraid of provoking Lubari's" (God's) "anger if I did so," he only wondered at my obstinacy, so thoroughly was he wedded to his belief. He then called for his wideawake, and walked with us into another quarter of his palace, when he entered a dressing-hut, followed by a number of full-grown, stark-naked women, his valets; at the same time ordering a large body of women to sit on one side the entrance, whilst I, with Bombay, were directed to sit on the other, waiting till he was ready to hold another levee.'
Also ibid. 'Strict as the discipline of the exterior court is, that of the interior is not less severe. The pages all wear turbans of cord made from aloe fibres. Should a wife commit any trifling indiscretion, either by word or deed, she is condemned to execution on the spot, bound by the pages and dragged out. Notwithstanding the stringent laws for the preservation of decorum by all male attendants, stark-naked full-grown women are the valets.']

[126] [Library of History. Unable to trace.]

[127] [Cook, 'Inscription of Pianchi Mer-Amon,' RP, 2, 79. See line 63.]

[128] [Prov. 14:7. 'Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.']

[129] [Works, (1825, 4th ed.) vol. 3. 'A Letter from William Penn, Proprietary and Governour of Pennsylvania in America, to the Committee of the Free Society of Traders of that Province, Residing in London. Containing a General Description of the said Province, it's Soil, Air, Water, Seasons and Produce, both Natural and Artificial, and the Good Increase thereof. With an Account of the Natives, or Aborigines,' p. 230. 'These poor people are under a dark night in things relating to religion, to be sure the tradition of it; yet they believe a God and immortality, without the help of metaphysics; for they say, "there is a great King that made them, who dwells in a glorious country to the southward of them; and that the souls of the good shall go thither, where they shall live again." Their worship consists of two parts, sacrifice and cantico: their sacrifice is the first-fruits; the first and fattest buck they kill goeth to the fire, where he is all burnt, with a mournful ditty of him that perforrneth the ceremony, but with such marvellous fervency, and labour of body, that he will even sweat to a foam. The other part is their cantico, performed by round dances, sometimes words, sometimes songs, then shouts, two being in the middle that begin, and by singing and drumming on a board, direct the chorus: their postures in the dance are very antic, and differing, but all keep measure.']

[130] [Of Isis and Osiris, ch. 63.]

[131] [Winterbottom, An Account of the Native Africans in the Neighbourhood of Sierra Leon, vol. 1, p. 122.]

[132] [Source.]

[133] [Stanley, How I Found Livingstone, p. 551. 'As they advance they stretch out both hands to one another, uttering the words, "Wake, wake;" then, grasping each other by the elbows, they begin to rub each other's arms, saying rapidly, "Wake, wake, waky, waky," ending with grunts of "Huh, huh," which imply mutual satisfaction.']

[134] [Dubois, Description of the Character, Manners and Customs of the People of India, p. 210. 'In some of the Pacific Islands, in parts of Hindustan and some parts of Africa, it is considered respectful to turn your back to a superior.' From Lubbock, Origin of Civilisation, p. 36.]

[135] [Lev. 3:9. 'And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards.'
Lev. 7:3. 'And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards.'
Lev. 8:25. 'And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder.'
Lev. 9:19. 'And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver.']

[136] [Commentary on Timaeus, vol. 2, p. 395. 'But it is necessary, to survey Nature secondarily, according to the mundane order of the vivific Goddess, conformably to what the Oracles say, that immense Nature is suspended from the back of the Goddess.' See also Taylor's notes on the Parmenides of Plato, sect. 821, where this is also quoted.]

[137] [Natural and Moral History of the Indies, (Haklyut ed., 1880), vol. 2, p. 309. 'They used another offring no lesse absurd, pulling the hairs from the eyebrowes to offer it to the Sunne, hills, Apachitas, to the winds, or to any other thing they feare. Such is the miseries that many Indians have lived in, and do to this day, whom the divell doth abuse, like very babes, with any foolish illusion whatsoever.' Tr., E. Grimstone.]

[138] [De Dead Syria.]

[139] [Acts 18:18. 'And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.']

[140] [Gough, Camden's Brittania, vol. 3, p. 658.]

[141] [St. Augustine, De Civitæ Dei?]

[142] [Rit. ch. 155. 'I am not corrupted, I am not suffocated there. I grow tall. My substance is not sent away; my ear does not grow deaf; my head and neck do not separate; my tongue has not been taken away, it has not been cut out; my eyebrow is not plucked out. No injury is done to my body, it neither wastes nor is suffocated in that land for ever and ever!' Birch's tr. Cf. Renouf.]

[143] [Rit. ch. 115. 'I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him.' Birch's tr. Cf.  Renouf.]

[144] [Mallery, Introduction to Study of Sign Language of North American Indians, p. 19. 'The Pah Utes distinguish the head chief of the tribe from the chief of a band. For the former they grasp the forelock with the right hand, palm backward, pass the hand upward about six inches, and hold the hair in that position a moment; and for the latter they make the same motion, but instead of holding the hair above the head they lay it down over the right temple, holding it there a moment.']

[145] [Warhaftige Historia und beschreibung eyner Landtschafft der Wilden.]

[146] [Is. 7:20. 'In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.']

[147] [Brand, Observation on Popular Antiquities, vol. 3, p. 143. 'The Moon.' 'The subsequent very singular superstitions respecting the moon may be found in the Husbandman's Practice or Prognostication, above quoted, p. 110: "Good to purge with electuaries, the moon in Cancer; with pills, the moon in Pisces; with potions, the moon in Virgo. Good to take vomits, the moon being in Taurus, Virgo, or the latter part of Sagittarius; to purge the head by sneezing, the moon being in Cancer, Leo, or Virgo; to stop fluxes and rheumes, the moone being in Taurus, Virgo, or Capricorne; to bathe when the moone is in Cancer, Libra, Aquarius, or Pisces; to cut the hair off the head or beard when the moon is in Libra, Sagittarius, Aquarius, or Pisces. Briefe Observations of Husbandry: Set, sow seeds, graft, and plant, the moone being in Taurus, Virgo, or in Capricorn, and all kind of come in Cancer; graft in March at the moone's increase, she being in Taurus or Capricorne."']

[148] [Ibid., vol. 3, p. 150. 'Hand and Fingernails.' 'In Lodge's Incarnate Devils, 1596, p. 23, is the following: "I see contempt marching forth, giving mee the fico with his thombe in his mouth, for concealing him so long from your eie-sight." In the Rules of Civility, 1685, p. 44, we read: "'Tis no less disrespectful to bite the nail of your thumb by way of scorn and disdain, and, drawing your nail from betwixt your teeth, to tell them you value not this what they can do; and the same rudeness may be committed with a fillip."']

[149] ['"The antient Frenchmen had a ceremonie, that when they would marrie, the bridegrome shoudd pare his nayles and send them unto his new wife; which done, they lived together afterwards as man and wife." Vaughan's Golden Grove, 1608.' From Brand, Observations on Popular Antiquities, vol. 2, p. 89.]

[150] [Hawkesworth, An Account of the Voyages Undertaken by the Order of His Present Majesty for Making Discoveries in the Southern Hemisphere, vol. 3, p. 457. 'Besides the ornaments that are thrust thro' the holes of the ears, many others are suspended to them by firings; such as chisels or bodkins made of green talc, upon which they set a high value, the nails and teeth of their deceased relations, the teeth of dogs, and every. thing else that they can get, which they think either curious or valuable.' Or vol. 2, p. 259 of 1775, 2 vol. ed.]

[151] [Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants, p. 101. Wrong p. no. Unable to trace. There are many instances of cannibalism in this work, but none mentioning the soul is destroyed if the body is eaten.]

[152] [Bruce's Travels into Abyssinia to Discover the Source of the Nile, p. 377. 'At the end of a day of battle, each chief is obliged to sit at the door of his tent, and each of his followers, who has slain a man, presents himself in his turn, armed as in fight, with the bloody foreskin of his enemy hanging upon the wrist of his right hand.']

[153] [1 Sam. 18:25. 'And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines.']

[154] [Globe, 24/8/1882.]

[155] [Travels in New Zealand, with Contributions to the Geography, Geology, Botany, and Natural History of that Country, vol. 2, p. 118. 'They are the immaterial and immortal parts of men; but it seems as if even these parts could be annihilated, or rather incorporated with the soul and body of another, if he consumes the flesh of an enemy, and especially his left eye, which is considered the seat of the soul.']

[156] [Birch, 'Inscription of Darius at El-Khargeh,' RP, 8, 135. See line 21, p. 139.]

[157] [Of Isis and Osiris, ch. 55.]

[158] [Koelle, Polyglotta Africana, intro., p. 15.]

[159] [Ps. 104:2. 'Canite ei et psallite illi loquimini in universis mirabilibus eius,' i.e., 'Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain.']

[160] [Cory, Ancient Fragments, p. 296. 'No one has seen Protogonos with his eyes, except the Sacred Night alone; all others wondered when they beheld in the ether the unexpected light such as the skin of the immortal Phanes shot forth.']

[161] [Egede, A Description of Greenland, p. 198. 'To render barren women fertile or teeming, they take old pieces of the soles of our shoes to hang about them, for, as they take our nation to be more fertile, and of a stronger disposition of body than theirs, they fancy the virtue of our body communicates itself to our clothing.']

[162] [Ps. 60:8. 'Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.']

[163] [Descriptive Ethnology of Bengal.]

[164] [Smyth, The Aborigines of Victoria, vol. 1, p. 65. 'Amongst the Narrinyeri, the ceremonies, according to the observations of the Rev. Mr. Taplin, are as follows:
    "When the beard of a youth has grown a sufficient length, he is made Narmnbe, Kaingani, or young man. In order that this ceremony may be properly performed, and the youth admitted as an equal among the men of the Narrinyeri, it is necessary that members of several different tribes should be present on the occasion. A single tribe cannot make its own youths Narumbe without the assistance of other tribes. This prevents any tribe from increasing its number of men by admitting those who have not yet arrived at the proper age, and thus prevents them from making a claim for a greater number of women than their proper share — an important consideration where every tribe has to obtain wives from those which are adjacent as they never intermarry in their own tribe, all the members of which are regarded as of the same family. Generally, two youths are made Kainganis at the same time, so that they may afterwards, during the time that they are Narumbe, assist each other. They are seized at night suddenly by the men, and carried off by force to a spot at some little distance from the wurley, the women all the time resisting or pretending to resist the seizure by pulling at the captives, and throwing fire-brands at their captors. But they are soon driven off to their wurley, and compelled to stop there, while the men proceed to strip the two youths. Their matted hair is combed or rather torn out with the point of a spear, and their moustaches and a great part of their beards plucked up by the roots. They are then besmeared from the crown of their heads to their feet with a mixture of oil and red-ochre. For three days and three nights the newly-made Kainganis must neither eat nor sleep, a strict watch being kept over them to prevent cither. They are allowed to drink water, but only by sucking it up through a reed; the luxury of a drinking vessel is denied to them for several mouths. And when, after the three days, the refreshment of sleep is permitted, they are not allowed a pillow a couple of sticks stuck in the ground cross-wise are all that they must rest their heads on."']

[165] [Ibid., vol. 1, p. 272. 'The young females wore, not as a garment but for preserving decency, a skirt or girdle (composed of the fur of the opossum) called by them Leek-leek.']

[166] [Williams, Fiji and the Fijians, vol. 1, p. 168. 'When betrothed in infancy, as the daughters of Chiefs usually are, the mother of the girl, in some cases, takes a small liku to the future husband, as a pledge that her child shall hereafter be his wife. If he is grown up, he observes a form of asking the parents to give him their daughter, presenting, at the same time, one or more whales' teeth. Most improper matches are made. I have seen an old man of sixty living with two wives both under fifteen years of age. Women, indeed, are regarded as a sort of property, in which a regular exchange is carried on; but there is no truth in the assertion that the natives sell their women among themselves.']

[167] [Lectures on the Science of Language, vol. 1, p. 383. 'The Sanskrit name for love is smara; it is derived from smar to recollect; and the same root has supplied the German schmerz pain, and the English smart.' Or p. 435, 1873, or p. 387, 1862 ed.]

[168] [Hieroglyphica, bk. 2:26. 'A NOOSE denotes love as . . . . . . . . . .' Cory adds the following note to what appears to be a missing explanation: 'A prisoner handcuffed. Horapollo seems to have confounded the handcuff with the mouth in the next expression, which Mr. Wilkinson considers to signify "beloved."' See also the plate to this chapter.]

[169] [Goodwin, RA, 1861, 125.]

[170] [Quoted in Farrer, Primitive Manners, p. 236, who gives no source (Sketches of the Natural History of Ceylon). 'The Veddahs, for instance, according to Tennant, used no marriage rites; but another writer mentions, that on the day of marriage the husband received from his bride a cord twisted by herself, which he had to wear round his waist till his death, as a symbol of the lastingness of the union between them.']

[171] [Travels in the Interior of Africa, ch. 20. 'A child is named when it is seven or eight days old. The ceremony commences by shaving the infant's head; and a dish called Dega, made of pounded corn and sour milk, is prepared for the guests.'
See also Tylor, Primitive Culture, vol. 2, p. 431.]

[172] [Spencer, Ceremonial Institutions, p. 63. 'A kindred mode of signifying filial subjection has existed. Sacrifice of hair once formed part of the ceremony of adoption in Europe. Charles Martel sent Pepin, his son, to Luithprand, king of the Lombards, that he might cut his first locks, and by this ceremony hold for the future the place of his father and Clovis, to make peace with Alaric, proposed to become his adopted son, by offering his beard to be cut by him.']

[173] [Abeokuta, vol. 1, p. 104. 'Thus, speaking of Abeokuta, Captain Burton says:—"There was a variety of tattoos and ornamentation, rendering them a serious difficulty to strangers. The skin patterns were of every variety, from the diminutive prick to the great gash and the large boil-like lumps. They affected various figures—tortoises, alligators, and the favourite lizard, stars, concentric circle, lozenges, right lines, welts, gouts of gore, marble or button-like knobs of flesh, and elevated scars, resembling scalds, which are opened for the introduction of fetish medicines, and to expel evil influences. In this country every tribe, sub-tribe, and even family, has its blazon, whose infinite diversifications may be compared with the lines and ordinaries of European heraldry."' From Lubbock, The Origin of Civilisation and the Primitive Condition of Man, p. 59.]

[174] [The Basutos.]

[175] [Tsuni-Goam, p. 87. 'The girl or girls who have become of age must, after the festival, run about in the first thunderstorm, but they must be quite naked, so that the rain that pours down washes their whole body. The belief is that they will get fruitful and have large offspring. I have on three occasions witnessed this running in the thunder-rain, when the roaring of the thunder was deafening and the whole sky appeared to be one continual flash of lightning.']

[176] [Apuleius, Golden Ass? Unable to trace.]

[177] [See Grant, Cults of the Shadow, on the Vamacharis.]

[178] [The Vanitie & Downe-fall of Superstitious Popish Ceremonies.]

[179] [Source.]

[180] [Zohar.]

[181] [Marshall, A Phrenologist Amongst the Todas, p. 141. 'The daily routine of the palal's mysterious office was described to me nearly in the following words. "On rising in the morning, I wash face, hands, and teeth, with the left hand." In daily human life he had invariably used the right hand for this purpose; such being the custom with all Orientals certainly, who, eating with their fingers, find it necessary to reserve the right hand for that especial object. But remember the palal is now a God, and to the pure all things are pure—fact!']

[182] [Livingstone, The Last Journals of Dr. David Livingstone, vol. 1, p. 276. 'If a child cuts the upper front teeth before the lower, it is killed, as unlucky: this is a widely-spread superstition.']

[183] [Wood, Natural History of Man, 'Africa,' vol. 1, p. 87. 'If, as is often the case, the man and his mother-in-law happen to meet in one of the narrow paths that lead from the kraal to the gardens and cultivated fields, they must always pretend not to see each other. The woman generally looks out for a convenient bush, and crouches behind it, while the man carefully holds his shield to his face. So far is this peculiar etiquette carried that neither the man nor his mother-in-law is allowed to mention the name of the other. This prohibition must in all places be exceedingly awkward, but it is more so in Kaffirland, where the name which is given to each individual is sure to denote some mental or physical attribute, or to be the name of some natural object which is accepted as the embodiment of that attribute.' From Tylor, Researches into the Early History of Mankind, p. 290: 'The Kafir and his mother-in-law will not mention one another's names nor look in one another's faces, and if the two chance to meet in a narrow lane they will pretend not to. see each other, she squatting behind a bush, he holding up his shield to hide his face.']

[184] [Munzinger, Ostafrikanische Studien, p. 325. 'In Africa, among the Beni Amer, the wife "hides herself, as does the husband also, from the mother-in-law; while among the Barea the wife hides herself from her father-in-law, a to custom, which herein agrees with that of the aristocratic peoples."' From Tylor, ibid., p. 290.]

[185] [Franklin, Journey to the Shores of the Polar Sea, pp. 70-1. 'Among the Crees, it is observed by Richardson that while an Indian lives with his wife's family his mother-in-law must not speak to or look at him, and it is also an old custom for a man not to eat or to sit down in the presence of his father-in-law.' From Tylor, ibid., p. 289.]

[186] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 2, p. 196. 'Among the Sioux or Dacotas, Mr. Philander Prescott remarks on the fear of uttering certain names. The father- or mother-in-law must not call their son-in-law by name, and vice versa, and there are other relationships to which the prohibition applies. He has known an infringement of it punished by cutting the offender's clothes off his back and throwing them away.' From Tylor, ibid., p. 289.]

[187] [Tylor, Researches into the Early History of Mankind, p. 288. 'Among the Arawaks of South America, it was not lawful for the son-in law to see the face of his mother-in-law. If they lived in the same house, a partition must be set up between them. If they went in the same boat, she had to get in first, so as to keep her back turned towards him.']

[188] [Smyth, The Aborigines of Victoria, vol. 1, pp. 95-6. 'It is the firm belief of the Aborigines that if a man to whom a female is betrothed sees or is seen by the mother of the girl, some disaster will happen to him, or that evil spirits will afflict him: and the mother-in-law carefully avoids her son-in-law; but whether in order to avert evil from him or to protect herself has never been ascertained. The origin of this mysterious custom is not known; and those who allow it or conform to it can give no intelligible explanation of it. In a state of society in which the sexes are, by reason of wars and the wandering habits of the tribes, brought together sometimes in a way that husbands and wives would not approve of this rule is perhaps necessary as a complemeutal enlargement of their rather complex law of marriage. Girls, as has been said, are married at an early age, and when old enough to have marriageable daughters might still be attractive; and if, under temptation, any Aboriginal violated tribal rites by seeking to associate with the mother of any one of his wives, he might by such an act and all the horror and rage which it would evoke render necessary this as a salutary regulation. The mother naturally clings to her daughter, and would seek her companionship, and thus be brought necessarily into close communication with her son-in-law, if not prevented by this rule. No similar binding affection leads the sister to seek her brother.
    If, by accident, a mother-in-law is approached by her son-in-law, she hides herself behind a bush, or in the grass, and the man holds up his shield and protects himself and passes her as best he can. If the mother-in-law is near other members of her tribe at such a time, they endeavour to conceal her, but they are not at liberty to say that her son-in-law is approaching, nor may they mention his name. Even at the Aboriginal Stations, where the Aboriginals are, one may say, civilized, and to some extent weaned from their prejudices, and where nearly all their ancient customs are in disuse or forgotten, this one lingers; and a woman will for some reason always avoid the sight of a certain man of the tribe. This has been mentioned to me as having given trouble and annoyance to the Superintendent of the Station at Coranderrk, where the Aboriginals are living in a state rather above than below that of the lowest class of whites.
    Mr. Stanbridge says that "the mother-in-law, or Gnalwinkurrk, does not, under any circumstances, allow her Gnalwin, or son-in-law, to see her. If he be near, she hides herself; and if she require to go beyond where he is, she makes a circuit to avoid him, at the same time thoroughly screening herself with her cloak." Mr. Stanbridge adds that this remarkable custom is observed arched and almost Roman; his forehead well-shaped not harsh and bony, but curved, and the lines are good: the frontal sinuses are not prominent.']

[189] [Hahn, Tsuni-Goam, p. 21. 'A man can address his own sister personally; he speak to another person to address the sister in his name, or in absence of anybody, he says so that his sister can hear, "I wish that somebody will tell my sister that I wish to have a drink of milk," etc. The eldest sister can inflict even punishment on a grown-up brother, if he omits the established traditional rules of courtesy and the code of etiquette.']

[190] [Source.]

[191] [A Description of Greenland, (1818 ed.), p. 208. 'They also tell as, that the Moon is yet obliged to seek for his livelihood upon the earth and sea, in catching of seals, as a food he formerly was used to j which they pretend he is doing, when he appears not in the air: nay they do not stick to say that she now and then comes down to give their wives a visit, and caress them; for which reason no woman dare sleep lying upon her back, without she first spits upon her fingers and rubs her belly with it.']

[192] [Source.]

[193] [Tylor, Researches into the Early History of Mankind, 3rd ed., p. 292, quoting Du Tertre, Histoire Générale des Antilles Habités par les Français, vol. 2, p. 371. 'The following account is given by Du Tertre of the Carib couvade in the West Indies. When a child is born, the mother goes presently to her work, but the father begins to complain, and takes to his hammock, and there he is visited as though he were sick, and undergoes a course of dieting which would cure of the gout "the most replete of Frenchmen. How they can fast so much and not die of it," continues the narrator, "is amazing to me, for they sometimes pass the five first days without eating or drinking anything; then up to the tenth they drink onycou, which has about as much nourishment in it as beer. These ten days passed, they begin to eat cassava only, drinking onycou, and abstaining from everything else for the space of a whole month. During this time, however, they only eat the inside of the cassava, so that what is left is like the rim of a hat when the block has been taken out, and all these cassava rims they keep for the feast at the end of forty days, hanging them up in the house with a cord. When the forty days are up they invite their relations and best friends, who being arrived, before they set to eating, hack the skin of this poor wretch with agouti-teeth, and draw blood from all parts of his body, in such sort that from being sick by pure imagination they often make a real patient of him. This is, however, so to speak, only the fish, for now comes the sauce they prepare for him; they take sixty or eighty large grains of pimento or Indian pepper, the strongest they can get, and after well mashing it in water, they wash with this peppery infusion the wounds and scars of the poor fellow, who I believe suffers no less than if he were burnt alive; however, he must not utter a single word if he will not pass for a coward and a wretch. This ceremony finished, they bring him back to his bed, where he remains some days more, and the rest go and make good cheer in the house at his expense. Nor is this all, for through the space of six whole months he eats neither birds nor fish, firmly believing that this would injure the child's stomach, and that it would participate in the natural faults of the animals on which its father had fed;  for example, if the father ate turtle, the child would he deaf and have no brains like this animal, if he ate manati, the child would have little round eyes like this creature, and so on with the rest."']

[194] [Ibid., p. 296. 'The couvade is not the only result of the opinion which thus repudiates the physical severance that seems to come so natural to us: and this opinion again belongs, like Sorcery and Divination, to the mental state in which man does not separate the subjective mental connexion from the objective physical connexion, the connexion which is inside his mind from the connexion which is outside it, in the same way in which most educated men of the higher races make this separation. A few more cases will further illustrate the effects of such a condition of mind. Not only is it held that the actions of the father, and the food that he eats, influence his child both before and after its birth, but that the actions and food of survivors affect the spirits of the dead on their journey to their home in the after life.'
I have discussed at length Massey's use of borrowing, particularly on this page. See my essay.]

[195] [Ibid., p. 297. 'An attempt to account for the couvade has been made by Bachofen, in his remarkable treatise on that early stage of society when the rule of kinship on the mother's side prevailed, which in the course of ages has been generally superseded by the opposite rule of kinship on the father's side. The couvade, in his view, belonged to the period of this great social change, being a symbolic act performed by the father for the purpose of taking on himself the parental relation to the child which had been previously held by the mother. If, however, we look closely at the details of the practice among American tribes, who seem to have it near the original state, we shall hardly find them fit with such a theory.']

[196] [Ibid., p. 298. 'Among the Macusis of Guiana, who may stand as the example, the father after the birth of the child hangs up his hammock beside the mother's, and keeps with her the weeks of seclusion. During this time, neither husband nor wife do any work; he may not bathe nor take his weapons in hand; both may only quench their thirst with lukewarm water, and eat cassava-porridge; they are even forbidden to scratch themselves with their nails, a bit of rib of palm-leaf being hung up to use instead. The transgression of these ordinances would cause death or lifelong sickness to the child.
    All this agrees perfectly with the couvade being sympathetic magic, but there is no transfer of parentage from the mother to the father. Still more adverse to Bachofen's notion, is the fact that these Macusis, so far from reckoning the parentage as having been transferred to the father by the couvade, are actually among the tribes who do not reckon kinship on the father's side, the child belonging to the mother's clan.']

[197] [Ibid., p. 294. 'Among the Arawaks of Surinam, for some time after the birth of hid child, the father must fell no tree, fire no gun, hunt no large game; he may stay near home, shoot little birds with a bow and arrow, and angle for little fish; but his time hanging heavy on his hands, the most comfortable thing he can do is to lounge in his hammock.']

[198] [Dobrizhoffer, Abipones, vol. 2, p. 231. 'Of the couvade among the fierce equestrian tribe of the Abipones, whose home lay south of the centre of the continent, the Jesuit missionary Dobrizhoffer gives a, full account. "No sooner do you hear that the wife has borne a child, than you will see the Abipone husband lying in bed, huddled up with mats and skins lest some ruder breath of air should touch him, fasting, kept in private, and for a number of days abstaining religiously from certain viands; you would swear it was he who had had the child .... I had read about this in old times, and laughed at it, never thinking I could believe such madness, and I used to suspect that this barbarian custom was related more in jest than in earnest; but at last I saw it with my own eyes in use among the Abipones. And in truth they observe this ancestral custom, troublesome as it is, the more willingly and diligently from their being altogether persuaded that the sobriety and quiet of the fathers is effectual for the well-being of the new-born offspring, and is even necessary. Hear, I pray, a confirmation of this matter. Francisco Barreda, Deputy of the Royal Governor of Tucuman, came to visit the new colony of Conceicam in the territory of Santiago. To him, as he was walking with me in the courtyard, the Cacique Malakin came up to pay his respects, having just left his bed, to which he had been confined in consequence of his wife's recent delivery. As I stood by, Barreda offered the Cacique a pinch of Spanish snuff, but seeing the savage refuse it contrary to custom, he thought he must be out of his mind, for he knew him at other times to be greedy of this nasal delicacy; so he asked me aside to inquire the cause of his abstinence. I asked him in the Abiponian tongue (for this Barreda was ignorant of, as the Cacique was of Spanish), why he refused his snuff to-day? 'Don't you know?' he answered, 'that my wife has just been confined? Must not I therefore abstain from stimulating my nostrils? What a danger my sneezing would bring upon my child!' No more, but he went back to his hut to lie down again directly, lest the tender little infant should take some harm if he stayed any longer with us in the open air. For they believe that the father's carelessness influences the new-born offspring, from a natural bond and sympathy of both. Hence if the child comes to a premature end, its death is attributed by the women to the father's intemperance, this or that cause being assigned; he did not abstain from mead; he had loaded his stomach with water-hog; he had swum across the river when the air was chilly; he had neglected to shave off his long eyebrows; he had devoured underground honey, stamping on the bees with his feet; he had ridden till he was tired and sweated. "With raving like this the crowd of women accuse the father with impunity of causing the child's death, and are accustomed to pour curses on the unoffending husband."' From Tylor, ibid., p. 295.]

[199] [Ibid., p. 298. See note 196 above.]

[200] [Dobrizhoffer, ibid. Tylor, ibid., p. 295. See note 198 above.]

[201] [Tylor, ibid., p. 300. 'A Chinese traveller among the Miau-tsze, giving an account of their manners and customs, notices, as though the idea were quite strange to him, that " In one tribe it is the custom for the father of a new-born child, as soon as its mother has become strong enough to leave her couch, to get into bed himself, and there receive the congratulations of his acquaintances, as he exhibits his offspring.']

[202] [Spix and Martius, Travels in Brazil in the Years 1817-1820, vol. 2, p. 247. 'In Brazil, among the Coroados, Martius tells us that "as soon as the woman is evidently pregnant, or has been delivered, the man withdraws. A strict regimen is observed before the birth; the man and the woman refrain for a time from the flesh of certain animals, and live chiefly on fish and fruits."' From Lubbock, The Origin of Civilisation and the Primitive Condition of Man, p. 16.]

[203] [Brett, Indian Tribes, p. 355. 'Further north, in Guiana, Mr. Brett observes that "some of the men of the Acawoio and Caribi nations, when they have reason to expect an increase of their families, consider themselves bound to abstain from certain kinds of meat, lest the expected child should, in some mysterious way, be injured by their partaking of it."' From Lubbock, ibid, p. 16.]

[204] [See my essay on Massey and his habit of borrowing from unacknowledged sources.]

[205] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 105.]

[206] [Text cited by Renouf, HL, p. 222. 'Another text says, "I am yesterday, I am to-day, I am to-morrow."
    "Hail to thee, Ptah-tanen, great god who concealeth his form, .... thou art watching when at rest the father of all fathers and of all gods Watcher, who traversest the endless ages of eternity. The heaven was yet uncreated, uncreated was the earth, the water flowed not; thou hast put together the earth, thou hast united thy limbs, thou hast reckoned thy members; what thou hast found apart, thou hast put into its place; God, architect of the world, thou art without a father, begotten by thine own becoming; thou art without a mother, being born through repetition of thyself. Thou drivest away the darkness by the beams of thine eyes. Thou ascendest into the zenith of heaven, and thou comest down even as thou hast risen. When thou art a dweller in the infernal world, thy knees are above the earth, and thine head is in the upper sky. Thou sustainest the substances which thou hast made.
    It is by thine own strength that thou movest; thou art raised up by the might of thine own arms. Thou weighest upon thyself, kept firm by the mystery which is in thee. The roaring of thy voice is in the cloud; thy breath is on the mountain-tops; the waters of the inundation cover the lofty trees of every region.']

[207] [Chabas, 'Magic Papyrus,' RP, 10, 135, See p. 141.]

[208] [Hieroglyphica, bk. 1:10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.'
See also BB 1:6 for another ref. to this chapter.]

[209] [Rit. ch. 64. Cf. Renouf's tr.]

[210] [Clement Alexander, Stromata, bk. 5. 'For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle.' ANCL, 12, 233.]

[211] [Ibid., bk. 1:10. See note 208 above.]

[212] [Rit. ch. 17. Cf. Renouf's tr.]

[213] [Lepsius, Todtenbuch, 78. 12.]

[214] [Birch, notes on The Ritual. 'Tum also transforms himself into the anbu, "germ" or "thorn," apparently the eyelashes, certainly not the brow or pupil.']

[215] [Shayast La-Shayast, ch. 3:15.
Lev. 15:19. 'And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.']

[216] [Hahn, Tsuni-Goam, p. 69. 'Once on an occasion the mother and other friends of her were travelling. And her boy was very naughty and fretful, and his mother had to stop, while her friends were going on. She went on again and carried him, when he again was naughty, and dirtied himself and his mother. And she had to clean him. In this way he went on, until the other woman was out of sight. Then he suddenly became a big man, and forced his mother ton the ground and committed incest. ... (In Khoikhoi the word is Xai-si, cum matre coïit.) After this he again became a baby, and when she came to her mother, she put him down on the ground, and did not take any notice of him. At last her mother said: "Don't you hear your child crying?" The daughter said: "I hear; but let big men help themselves, as big men do."']

[217] [Rit. ch. 80. 'I have united Sut in the upper houses, through the old man with him. I am the Woman, the orb in the darkness. I have brought my orb to the darkness; it is changed into light.' Birch's tr. Cf. Renouf's.]

[218] [Tylor, Researches into the Early History of Mankind, p. 304. 'Since the first publication of this work, the curious fact has been noticed that in Germany a group of peasant superstitions have made their appearance, closely analogous in principle to the couvade, though relating not to the actual parents of the child but to the godparents. It is believed that the habits and proceedings of the godfather and godmother affect the child's life and character. Particularly, the godfather at the christening must not think of disease or madness lest this come upon the child; he must not look round on the way to the church lest the child should grow up an idle stare-about; nor must he carry a knife about him, for fear of making the child a suicide; the godmother must put on a clean shift to go to the baptism, or the baby will grow up untidy, &c.']

[219] [Spencer & Duncan, Descriptive Sociology; 'African races,' table 21.]

[220] [Belcher, TES, 5, 45.]

[221] [Shortt, TES, new series, 7, 194.
See also Lubbock, The Origin of Civilisation and the Primitive Condition of Man, p. 129. 'Here also I must mention the curious custom of boy-marriages, under which a girl is legally married to a mere boy, who is regarded as the father of her children, while she herself lives with someone else, generally the father of her nominal husband. This arrangement is found among some of the Caucasian tribes, in parts of Russia, among the Reddies in South India, and the Chibchas of New Granada.']

[222] [Ellis, Polynesian Races, vol. 2, pp. 346-7. 'This probably explains the remarkable custom that in many parts of Polynesia the son was considered of higher rank than the father: and that in some cases—as, for instance, in the Marquesas and in Tahiti—the king abdicated as soon as a son was born to him; while landowners under similar circumstances lost the fee-simple of their land, and became mere trustees for the infant possessors.' From Lubbock, The Origin of Civilisation and the Primitive Condition of Man, p. 471.]

[223] [Theal, Kaffir Folk-Lore, p. 16.]

[224] [Hahn, Tsuni-Goam, p. 22. 'That a Stone Age must have existed among the Hottentots is proved by the fact that the priest (!gai-aob) up to this day never use an iron knife, but always a splint of sharp quartz, when he has to perform the rite of making a boy a man, or if he has to make an operation, or if a sheep or cow is slaughtered as an offering to the deceased or the Supreme Being.']

[225] [Rit. ch. 100. Cf. Renouf's tr.]

[226] [Unable to trace.]

[227] [Knowledge, June 23, 1882.]

[228] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 1, p. 311. 'The large mounds that are in Mississippi, the Indians have no idea of; they do not know whether they are natural or artificial. They were there when they first got to the country. They are called by the Chickasaws, navels. They thought that the Mississippi was the centre of the earth, and those mounds were as the navel of a man in the centre of his body.']

[229] [Rit. ch. 79. 'I rejoice at that Great God, Lord of the Palace; the Gods rejoice when they see him at his good coming forth from the belly, born of his mother the Firmament.' Birch's tr. Cf. Renouf's.]

[230] [Horrack, 'Lamentations of Isis and Nephthys,' RP, 2, 117. See p. 123.]

[231] [Plates in Wright, Generative Powers. I can find no plates in this work illustrating womb-shaped vases. But see pl. 34.]

[232] [Baldwin, Ancient America, p. 24. 'Another is described as 500 feet in circumference at the base, 225 at the summit, and 34 feet high. In a small mound near this, which was opened, there was found "an urn holding 46 quarts," and also a considerable deposit of beads and shell ornaments very much decomposed.']

[233] [Knight, A Discourse on the Worship of Priapus, p. 117. 'There appears to be a chance of this worship being claimed for a very early period in the history of the human race. It has been recently stated in the "Moniteur," that, in the province of Venice, in Italy, excavations in a bone-cave have brought to light, beneath ten feet of stalagmite, bones of animals, mostly posttertiary, of the usual description found in such places, flint implements, with a needle of bone having an eye and point, and a plate of an argillaceous compound, on which was scratched a rude drawing of a phallus.— Moniteur, Jan. 1865.']

[234] [Naville, 'The Litany of Ra,' RP, 8, 103. See  p. 108, line 34.]

[235] [Gladstone. Unable to trace in this work.]

[236] [See drawing in Section VII.]

[237] [Rev. 7:9. 'After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.']

[238] [Davies, The Mythology and Rites of the British Druids, p. 210.]

[239] [Naville, 'The Great Tablet of Rameses II at Abu-Simbel,' RP, 12, 81. See line 9,  p. 86.]

[240] [Rit. ch. 136. Cf. Renouf's.]

[241] [Theal, Kaffir Folk-lore, p. 12. 'They are fond of decorating their persons with ornaments, such as shells, teeth of animals, and beads, used as necklaces, copper and ivory rings on their arms, etc. They protect their bodies from the effects of the sun by rubbing themselves all over with fat and red clay, which makes them look like polished bronze. Their clothing is greased and coloured in the same manner.']

[242] [Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants, p. 209. 'The way of rendering anything tapu was by making it red. When a person died, his house was thus coloured; when the tapu was laid on anything, the chief erected a post and painted it with the kura; wherever a corpse rested, some memorial was set up, oftentimes the nearest stone, rock, or tree served as a monument; but whatever object was selected, it was sure to be made red. If the corpse were conveyed by water, wherever they landed a similar token was left; and when it reached its destination, the canoe was dragged on shore, thus distinguished, and abandoned. When the hahonga took place, the scraped bones of the chief, then ornamented, and wrapped in a red-stained mat, were deposited in a box or bowl, smeared with the sacred colour, and placed in a tomb. Near his final resting-place a lofty and elaborately-carved monument was erected to his memory this was called the tiki, which was also thus coloured.']

[243] [Smyth, The Aborigines of Victoria, vol. 1, p. xxvii. 'After lying in the ground for three months or more, the body is disinterred, the bones are cleaned, and packed in a roll of pliable bark, the outside of which is painted and ornamented with strings of beads and the like. This, which is called Ngobera, is kept in the camp with the living. If a stranger who has known the deceased comes to the camp, the Ngobera is brought out towards evening, and he and some of the near relations of the dead person sit down by it, and wail and cut themselves for half an hour. Then it is handed to the stranger, who takes it with him and sleeps by the side of it, returning it in the morning to its proper custodian.']

[244] [Brand, Observations on Popular Antiquities, vol. 3, p. 398. 'Will with a Wisp,' 'The author of the Comical Pilgrim's Pilgrimage into Ireland, 1723, p. 92, says: "An ignis fatuus the silly people deem to be a soul broke out of purgatory."']

[245] [Brand, ibid., vol. 3, p. 398. 'And, in a Wonderful History of all the storms, hurricanes, earthquakes, &c. &c., and lights that lead people out of their way in the night, &c., 8vc. Lond. 1604, p. 75, we are told of these "lights usually seen in churchyards and moorish places," that in superstitious times "the Popish clergy perswaded the ignorant people they were souls come out of purgatory all in flame, to move the people to pray for their entire deliverance; by which they gulled them of much money to say mass for them, every one thinking it might be the soul of his or her deceased relations."']

[246] [Fairy Legends of the South of Ireland, pp. 129-33. 'The history of Morty Sullivan ought to be a warning to all young men to stay at home, and to live decently and soberly if they can, and not to go roving about the world. Morty, when he had just turned of fourteen, ran away from his father and mother, who were a mighty respectable old couple, and many and many a tear they shed on his account. It is said they both died heart-broken for his loss: all they ever learned about him was that he went on board of a ship bound to America.
    Thirty years after the old couple had been laid peacefully in their graves, there came a stranger to Beerhaven inquiring after them it was their son Morty; and, to speak the truth of him, his heart did seem full of sorrow when he heard that his parents were dead and gone; but what else could he expect to hear? Repentance generally comes when it is too late.
    Morty Sullivan, however, as an atonement for his' sins, was recommended to perform a pilgrimage to the blessed chapel of Saint Gobnate, which is in a wild place called Ballyvourney.
    This he readily undertook; and willing to lose no time, commenced his journey the same afternoon. He had not proceeded many miles before the evening came on: there was no moon, and the starlight was obscured by a thick fog, which ascended from the valleys. His way was through a mountainous country, with many cross-paths and by-ways, so that it was difficult for a stranger like Morty to travel without a guide. He was anxious to reach his destination, and exerted himself to do so; but the fog grew thicker and thicker, and at last he became doubtful if the track he was in led to the blessed chapel of Saint Gobnate. But seeing a light which he imagined not to be far off, he went towards it, and when he thought himself close to it, the light suddenly seemed at a great distance, twinkling dimly through the fog. Though Morty felt some surprise at this, he was not disheartened, for he thought that it was a light sent by the holy Saint Gobnate to guide his feet through the mountains to her chapel.
    And thus did he travel for many a mile, continually, as he believed, approaching the light, which would suddenly start off to a great distance. At length he came so close as to perceive that the light came from fire: seated beside which he plainly saw an old woman; then, indeed, his faith was a little shaken, and much did he wonder that both the fire and the old woman should travel before him, so many weary miles, and over such uneven roads.
    "In the holy names of the pious Gobnate, and of her preceptor Saint Abban," said Morty, "how can that burning fire move on so fast before me, and who can that old woman be sitting beside the moving fire?"
    These words had no sooner passed Morty's lips than he found himself, without taking another step, close to this wonderful fire, beside which the old woman was sitting munching her supper. With every wag of the old woman's jaw her eyes would roll fiercely upon Morty, as if she was angry at being disturbed; and he saw with more astonishment than ever that her eyes were neither black, nor blue, nor grey, nor hazel, like the human eye, but of a wild red colour, like the eye of a ferret. If before he wondered at the fire, much greater was his wonder at the old woman's appearance; and stout-hearted as he was, he could not but look upon her with fear judging, and judging rightly, that it was for no good purpose her supping in so unfrequented a place, and at so late an hour, for it was near midnight. She said not one word, but munched and munched away, while Morty looked at her in silence. "What's your name?" at last demanded the old hag, a sulphureous puff coining out of her mouth, her nostrils distending, and her eyes growing redder than ever, when she had finished her question.
    Plucking up all his courage, "Morty Sullivan," replied he, "at your service;" meaning the latter words only in civility.
    "Ubbubbo!" said the old woman, "we'll soon see that;" and the red fire of her eyes turned into a pale green colour. Bold and fearless as Morty was, yet much did he tremble at hearing this dreadful exclamation: he would have fallen down on his knees and prayed to Saint Gobnate, or any other saint, for he was not particular; but he was so petrified with horror, that he could not move in the slightest way, much less go down on his knees.
    "Take hold of my hand, Morty," said the old woman: "I'll give you a horse to ride that will soon carry you to your journey's end." So saying, she led the way, the fire going before them; it is beyond mortal knowledge to say how, but on it went, shooting out bright tongues of flame, and flickering fiercely.
    Presently they came to a natural cavern in the side of the mountain, and the old hag called aloud in a most discordant voice for her horse! In a moment a jet-black steed started from its gloomy stable, the rocky floor whereof rung with a sepulchral echo to the clanging hoofs.
    "Mount, Morty, mount!" cried she seizing him with supernatural strength, and forcing him upon the back of the horse. Morty finding human power of no avail, muttered, "O that I had spurs!" and tried to grasp the horse's mane; but he caught at a shadow; it nevertheless bore him up and bounded forward with him, now springing down a fearful precipice, now clearing the rugged bed of a torrent, and rushing like the dark midnight storm through the mountains.
    The following morning Morty Sullivan was discovered by some pilgrims (who came that way after taking their rounds at Gougane Barra) lying on the flat of his back, under a steep cliff, down which he had been flung by the Phooka. Morty was severely bruised by the fall, and he is said to have sworn on the spot, by the hand of O'Sullivan (and that is no small oath), never again to take a full quart bottle of whiskey with him on a pilgrimage.']

[247] [An Expedition of Discovery into the Interior of Africa, vol. 2, p. ?]

[248] [See BB 2:664.]

[249] [Rit. ch. 166. 'Thou makest to me a skin; thou wishest to say what is well known. Hidden is thy name, Ruta sa shaka. I make to thee a skin, my soul.' Birch's tr. Cf. Renouf's.]

[250] [Rit. ch. 105. 'I have said the opposite of the Evil. I have done what they could not when I was the amulet of green felspar protecting the throat of the Sun.' Birch's tr. Cf. Renouf's.]

[251] [BB 1:93-4.]

[252] [Rit. ch. 161. 'I am the felspar tablet, placed by Thoth through his adoration. It hates any injury. It is well, I am well. It is not injured, I am not injured. It is not scraped, I nm not scraped. Thoth says: Thou hast come in peace, my Lord, from the land. Shu has walked to him under his name of Felspar. He takes his place, making the Great God. Tum sets in his Eye. The arms of the Osiris have not been hit [?] ...' Birch's tr. Cf. Renouf's.]

[253] [Rit. ch. 161. 'Said over a felspar tablet. This chapter is written on it, placed at the throat of the Spirit.' Cf. Renouf's.]

[254] [Hieroglyphica, bk. 2:21. 'A STAG shoots its horns every year, and when depicted, signifies anything of long duration.']

[255] [Ibid., bk. 2:10. 'The BONE OF A QUAIL when delineated symbolizes permanency and safety; because the bone of this animal is difficult to be affected.']

[256] [Hamlet, act. 5, sc. 1. 'Her obsequies have been as far enlarged
    As we have warrantise: her death was doubtful;
    And, but that great command o’ersways the order,
    She should in ground unsanctified have lodged
    Till the last trumpet: for charitable prayers,
    Shards, flints and pebbles should be thrown on her;
    Yet here she is allow’d her virgin crants,
    Her maiden strewments and the bringing home
    Of bell and burial.']

[257] [Rit. ch. 90. 'Oh Cutters off of heads, Choppers off of hands, giving writing in the mouth of the Spirits by the which is in their bellies! Do not see the Osiris with thy eyes, do not find him with thy feet, [when he] approaches thee either before or behind. The Punishers of Shu, who come behind thee to cut off thy head, to chop off thy hand, do not see thee, performing the robbery of his Lord. Also say, Thou makest the speech to be written in my mouth, by means of the charms in my mouth, in my belly. For thou makest me as the Spirits with the charms in their bellies, settling [their] type. Secondly, say to Isis. Thou comest to inscribe the writing in the mouth of Osiris thou pacifies Sut and his accusers by what thy children tell to thee. The face is not seen. Fire flashes from the Eye of Horus to thee, from within the Eye of Tum, circumscribing the night of devouring. Osiris turns away, what thou hatest is in him. In turn thou turnest away from me. What thou hatest is in me also. Come to me, not come to me. I listen, speak thou; the Punishers of Shu have turned away.' Birch's tr. Massey cites this ch. yet it does not appear to be correct. Cf. Renouf's.]

[258] [Havamal, 138. 'The maxim, a "hair of the dog that bit you" was originally neither a metaphor nor a joke, but a matter-of-fact recipe for curing the bite of a dog, one of the many instances of the ancient homoeopathic doctrine, that what hurts will also cure: it is mentioned in the Scandinavian Edda, "Dog's hair heals dog's bite."' From Tylor, Primitive Culture, vol. 1, p. 84.]

[259] [NQ, 5, 'Folk-lore,' p. 581. 'At Oldham, last week, a woman summoned the owner of a dog that had bitten her. She said that she should not have adopted this course had the owner of the animal given her some of its hair, to ensure her against any evil consequences following the bite.']

[260] [Hieroglyphica, bk. 1:24. 'When they would denote an amulet, they pourtray TWO HUMAN HEADS, one of a male looking inwards, the other of a female looking outwards, (for they say that no demon will interfere with any person thus guarded); for without inscriptions they protect themselves with the two heads.']

[261] [St. John, Life in the Forests of the Far East, vol. 1, p. 198. 'Again, among some Dayak tribes, they will make rude figures of a naked man and woman, and place these opposite to one another on the path to the farms. On their heads are head-dresses of bark, by their sides is the betel-nut basket, and in their hands a short wooden spear. These figures are said to be inhabited each by a spirit who prevents inimical influences from passing on to the farms, and likewise from the farms to the village, and evil betide the profane wretch who lifts his hand against them violent fever and sickness would be sure to follow.' From Tylor, Primitive Culture, vol. 2, p. 175.]

[262] [An Expedition of Discovery into the Interior of Africa, vol. 2, p. 125. 'This water-place was called Kuma Kams (Goma-||gams|), or the water of the beast tribe, and near it was a heap of stones, eight yards long by one and half high, in a cleft between two eminences, which the Namaquas said was a heap over their deity Heije Eibib (Heitsi-eibib).' From Hahn, Tsuni-Goam, p. 53.]

[263] [Rit. ch. 17. 'The Sun in his egg, gleaming in orb, shining from his horizon, floating in his clouds, who hates sins, forced along by the conducting of Shu, without an equal among the Gods, who gives blasts of flame from his mouth, illuminating the world with his splendour.' Birch's tr. Cf. Renouf's.]

[264] [Birch, Rit. supplementary ch. 2. 'Address of Horus to Osiris,' line 39, 'I have filled for thee the eye of Horus with oil.'
Naville, 'The Addresses of Horus to Osiris,' RP, 10, 159. See p. 164.]

[265] [Rit. ch. 148. Cf. Renouf's.]