1634, p. 17; id., 1636, p. 104; id., 1639, p. 43 (Canadian reprint, Quebec, 1858).
79
H. Rink, Tales and Traditions of the Eskimo, p. 36. The Esquimaux of Bering Strait believe that every man has several souls, and that two of these souls are shaped exactly like the body. See E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 422.
80
Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 44 (separate reprint from the Report of the British Association for 1890).
81
Fr. Boas, in Ninth Report on the North-Western Tribes of Canada, p. 461 (Report of the British Association for 1894).
82
W. W. Skeat, Malay Magic (London, 1900), p. 47.
83
G. Maspero, Études de mythologie et d'archéologie égyptiennes (Paris, 1893), i. 388 sq.; A. Wiedemann, The ancient Egyptian Doctrine of the Immortality of the Soul (London, 1895), pp. 10 sqq. In Greek works of art, especially vase-paintings, the human soul is sometimes represented as a tiny being in human form, generally winged, sometimes clothed and armed, sometimes naked. See O. Jahn, Archäologische Beiträge (Berlin, 1847), pp. 128 sqq.; E. Pottier, Étude sur les lécythes blancs attiques (Paris, 1883), pp. 75-79; American Journal of Archaeology, ii. (1886) pll. xii., xiii.; O. Kern, in Aus der Anomia, Archäologische Beiträge Carl Robert zur Erinnerung an Berlin dargebracht (Berlin, 1890), pp. 89-95. Greek artists of a later period sometimes portrayed the human soul in the form of a butterfly (O. Jahn, op. cit. pp. 138 sqq.). There was a particular sort of butterfly to which the Greeks gave the name of soul (ψυχή). See Aristotle, Hist. anim. v. 19, p. 550 b 26, p. 551 b 13 sq.; Plutarch, Quaest. conviv. ii. 3. 2.
84
W. W. Gill, Myths and Songs of the South Pacific (London, 1876), p. 171.
85
H. Sundermann, “Die Insel Nias und die Mission daselbst,” Allgemeine Missions-Zeitschrift, Bd. xi. October 1884, p. 453.
86
The late Rev. Lorimer Fison, in a letter to the author, dated November 3, 1898.
87
H. A. Rose, “Note on Female Tattooing in the Panjâb,” Indian Antiquary, xxxi. (1902) p. 298.
88
B. F. Matthes, Over de Bissoes of heidensche priesters en priesteressen der Boeginezen (Amsterdam, 1872), p. 24 (reprinted from the Verhandelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Deel vii.).
89
A. C. Haddon, Head-hunters, p. 439.
90
H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 115.
91
A. C. Haddon, Head hunters, pp. 371, 396.
92
H. Candelier, Rio-Hacha et les Indiens Goajires (Paris, 1893), pp. 258 sq.
93
R. Southey, History of Brazil, iii. 396.
94
G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” Geological Survey of Canada, Report of Progress for 1878-1879 (Montreal, 1880), pp. 123 B, 139 B.
95
Panjab Notes and Queries, ii. p. 114, § 665.
96
M. Radiguet, Les Derniers Sauvages (Paris, 1882), p. 245; Matthias G – , Lettres sur Iles les Marquises (Paris, 1843), p. 115; Clavel, Les Marquisiens, p. 42 note.
97
Gagnière, in Annales de la Propagation de la Foi, xxxii. (1860) p. 439.
98
F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindano,” Petermanns Mitteilungen, xxxvii. (1891) p. 111.
99
A. d'Orbigny, L'Homme américain, ii. 241; T. J. Hutchinson, “The Chaco Indians,” Transactions of the Ethnological Society of London, N.S., iii. (1865) pp. 322 sq.; A. Bastian, Culturländer des alten Amerika, i. 476. A similar custom is observed by the Cayuvava Indians (A. d'Orbigny, op. cit. ii. 257).
100
E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 283.
101
A. W. Howitt, Native Tribes of South-East Australia (London, 1904), p. 473.
102
Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), pp. 613 sq. Among the Esquimaux of Smith Sound male mourners plug up the right nostril and female mourners the left (E. Bessels in American Naturalist, xviii. (1884) p. 877; cp. J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), p. 425). This seems to point to a belief that the soul enters by one nostril and goes out by the other, and that the functions assigned to the right and left nostrils in this respect are reversed in men and women. Among the Esquimaux of Baffin land “the person who prepares a body for burial puts rabbit's fur into his nostrils to prevent the exhalations from entering his own lungs” (Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. part i. (1901) p. 144). But this would hardly explain the custom of stopping one nostril only.
103
G. F. Lyon, Private Journal (London, 1824), p. 370.
104
B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 54.
105
J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 56.
106
C. Hose and R. Shelford, “Materials for a Study of Tatu in Borneo,” Journal of the Anthropological Institute, xxxvi. (1906) p. 65.
107
W. Jochelson, “The Koryak, Religion and Myths” (Leyden and New York, 1905), p. 103 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vi. part i.).
108
W. F. A. Zimmermann, Die Inseln des Indischen und Stillen Meeres (Berlin, 1864-65), ii. 386 sq.
109
Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων μοῦνον ἡ κακὴ λειφθῇ, Herodas, Mimiambi, iii. 3 sq.; μόνον οὐκ ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, Orat. xxxii. vol. i. p. 417, ed. Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια, G. F. Abbott, Macedonian Folklore, p. 193 note; “mihi anima in naso esse, stabam tanquam mortuus,” Petronius, Sat. 62; “in primis labris animam habere,” Seneca, Natur. quaest. iii. praef. 16; “Voilà un pauvre malade qui a le feu dans le corps, et l'âme sur le bout des lèvres,” J. de Brebeuf, in Relations des
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