also in Fiji, where it had a special name, bale muri, “fall-follow.”
82
Mgr. Bruguière, in Annales de l'Association de la Propagation de la Foi, v. (1831) pp. 174 sq.
83
A. Dalzel, History of Dahomy (London, 1793), pp. 12 sq., 156 sq.
84
Father Baudin, “Le Fétichisme ou la religion des Nègres de la Guinée,” Missions Catholiques, xvi. (1884) p. 215.
85
Missionary Holley, “Étude sur les Egbas,” Missions Catholiques, xiii. (1881) pp. 351 sq. Here Oyo is probably the same as Eyeo mentioned above.
86
Simon Grunau, Preussische Chronik, herausgegeben von Dr. M. Perlbach (Leipsic, 1876), i. p. 97.
87
Lucian, De morte Peregrini. That Lucian's account of the mountebank's death is not a fancy picture is proved by the evidence of Tertullian, Ad martyres, 4, “Peregrinus qui non olim se rogo immisit.”
88
D. S. Macgowan, M.D., “Self-immolation by Fire in China,” The Chinese Recorder and Missionary Journal, xix. (1888) pp. 445-451, 508-521.
89
E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899), pp. 320, 433 sq.
90
Revelation xx. 1-3.
91
Revelation xiii. 18.
92
Ivan Stchoukine, Le Suicide collectif dans le Raskol russe (Paris, 1903), pp. 45-53, 61-78, 84-87, 96-99, 102-112. The mania in its most extreme form died away towards the end of the seventeenth century, but during the eighteenth and nineteenth centuries cases of collective suicide from religious motives occurred from time to time, people burning themselves in families or in batches of thirty or forty. The last of these suicides by fire took place in 1860, when fifteen persons thus perished in the Government of Olonetz. Twenty-four others buried themselves alive near Tiraspol in the winter of 1896-97. See I. Stchoukine, op. cit. pp. 114-126.
93
Voltaire, Essai sur les Mœurs, iii. 142-145 (Œuvres complètes de Voltaire, xiii. Paris, 1878).
94
Duarte Barbosa, A Description of the Coasts of East Africa and Malabar in the Beginning of the Sixteenth Century (Hakluyt Society, London, 1866), pp. 172 sq.
95
L. di Varthema, Travels, translated by J. W. Jones and edited by G. P. Badger (Hakluyt Society, London, 1863), p. 134. In a note the Editor says that the name Zamorin (Samorin) according to some “is a corruption of Tamuri, the name of the most exalted family of the Nair caste.”
96
Francis Buchanan, “Journey from Madras through the Countries of Mysore, Canara, and Malabar,” in Pinkerton's Voyages and Travels, viii. 735.
97
Alex. Hamilton, “A New Account of the East Indies,” in Pinkerton's Voyages and Travels, viii. 374.
98
The sidereal revolution of Jupiter is completed in 11 years 314.92 days (Encyclopaedia Britannica, Ninth Edition, s. v. “Astronomy,” ii. 808). The twelve-years revolution of Jupiter was known to the Greek astronomers, from whom the knowledge may perhaps have penetrated into India. See Geminus, Eisagoge, I, p. 10, ed. Halma.
99
W. Logan, Malabar (Madras, 1887), i. 162-169. The writer describes in particular the festival of 1683, when fifty-five men perished in the manner described.
100
Sir H. M. Elliot, The History of India as told by its own Historians, iv. 260. I have to thank Mr. R. S. Whiteway, of Brownscombe, Shottermill, Surrey, for kindly calling my attention to this and the following instance of the custom of regicide.
101
De Barros, Da Asia, dos feitos, que os Portuguezes fizeram no descubrimento e conquista dos mares e terras do Oriente, Decada Terceira, Liv. V. cap. i. pp. 512 sq. (Lisbon, 1777).
102
Saxo Grammaticus,Historia Danica, viii. pp. 410 sq., ed. P. E. Müller (p. 334 of Mr. Oliver Elton's English translation).
103
T. K. Gopal Panikkar (of the Madras Registration Department), Malabar and its Folk (Madras, N. D., preface dated Chowghaut, 8th October 1900), pp. 120 sq. I have to thank my friend Mr. W. Crooke for calling my attention to this account.
104
Voyage d'Ibn Batoutah, texte arabe, accompagné d'une traduction par C. Deffrémery et B. R. Sanguinetti (Paris, 1853-58), iv. 246 sq.
105
The Wonders of the East, by Friar Jordanus, translated by Col. Henry Yule (London, 1863, Hakluyt Society), pp. 32 sq.
106
India in the Fifteenth Century, being a Collection of Voyages to India in the century preceding the Portuguese discovery of the Cape of Good Hope, edited by R. H. Major (Hakluyt Society, London, 1857), “The Travels of Nicolo Conti in the East,” pp. 27 sq. An instrument of the sort described in the text (a crescent-shaped knife with chains and stirrups attached to it for the convenience of the suicide) used to be preserved at Kshira, a village of Bengal near Nadiya: it was called a karavat. See The Book of Ser Marco Polo, newly translated and edited by Colonel Henry Yule, Second Edition (London, 1875), ii. 334.
107
Major P. R. T. Gurdon, The Khasis (London, 1907), pp. 102 sq., quoting Mr. Gait in the Journal of the Asiatic Society of Bengal for 1898.
108
E. T. Dalton, Descriptive Ethnology of Bengal (Calcutta, 1872), p. 146.
109
F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London, 1861), ii. 158-160. I have translated the title Maquita by “chief”; the writer does not explain it.
110
Ynglinga Saga, 29 (The Heimskringla, translated by S. Laing, i. 239 sq.). Compare H. M. Chadwick, The Cult of Othin (London, 1899), p. 4. According to Messrs. Laing and Chadwick the sacrifice took place every tenth year. But I follow Prof. K. Weinhold who translates “hit tiunda hvert ár” by “alle neun Jahre” (“Die mystische Neunzahl bei den Deutschen,” Abhandlungen der könig. Akademie der Wissenschaften zu Berlin, 1897, p. 6). So in Latin decimo quoque anno should be translated “every ninth year.”
111
Saxo Grammaticus, Historia Danica, iii. pp. 129-131, ed. P. E. Müller (pp. 98 sq. of Oliver Elton's English translation).
112
Adam of Bremen, Descriptio insularum Aquilonis, 27 (Migne's Patrologia Latina, cxlvi. col. 644). See The Magic Art and the Evolution of Kings, vol. ii. pp. 364 sq.
113
Plutarch, Agis, II. Plutarch says that the custom was observed “at intervals of nine years” (δι᾽ ἐτῶν ἐννέα), but the expression is equivalent to our “at intervals of eight years.” In reckoning intervals of time numerically the Greeks included both the terms which are separated by the interval, whereas we include only one of them. For example, our phrase “every second day” would
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