Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), p. 302.
212
R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” Journal of the Anthropological Institute, x. (1881) p. 281; id., The Melanesians, p. 267.
213
R. H. Codrington, The Melanesians, p. 229
214
Horatio Hale, United States Exploring Expedition, Ethnography and Philology (Philadelphia, 1846), pp. 208 sq. Compare Ch. Wilkes, Narrative of the United States Exploring Expedition (London, 1845), iv. 448 sq. Similar methods of recovering lost souls are practised by the Haidas, Nootkas, Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, in Fifth Report on the North-Western Tribes of Canada, pp. 58 sq. (separate reprint from the Report of the British Association for 1889); id. in Sixth Report, etc., pp. 30, 44, 59 sq., 94 (separate reprint of the Report of the Brit. Assoc. for 1890); id. in Ninth Report, etc., p. 462 (in Report of the Brit. Assoc. for 1894). Kwakiutl medicine-men exhibit captured souls in the shape of little balls of eagle down. See Fr. Boas, in Report of the U.S. National Museum for 1895, pp. 561, 575.
215
J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, pp. 77 sq.
216
J. G. F. Riedel, op. cit. pp. 356 sq.
217
J. G. F. Riedel, op. cit. p. 376.
218
Spenser St. John, Life in the Forests of the Far East,2 i. 189; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 261. Sometimes the souls resemble cotton seeds (Spenser St. John, l. c.). Compare id. i. 183.
219
Nieuwenhuisen en Rosenberg, “Verslag omtrent het Eiland Nias,” Verhandel. van het Batav. Genootsch. van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 116; H. von Rosenberg, Der Malayische Archipel, p. 174; E. Modigliani, Viaggio a Nías (Milan, 1890), p. 192.
220
“Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes des Indiens soumis à ses soins,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) p. 178.
221
W. Camden, Britannia (London, 1607), p. 792. The passage has not always been understood by Camden's translators.
222
A. Moret, Le Rituel du culte divin journalier en Égypte (Paris, 1902), pp. 32-35, 83 sq.
223
Th. Williams, Fiji and the Fijians2 (London, 1860), i. 250.
224
W. W. Gill, Myths and Songs of the South Pacific, p. 171; id., Life in the Southern Isles, pp. 181 sqq. Cinet, sinnet, or sennit is cordage made from the dried fibre of the coco-nut husk. Large quantities of it are used in Fiji. See Th. Williams, Fiji and the Fijians,2 i. 69.
225
J. Williams, Narrative of Missionary Enterprises in the South Sea Islands (London, 1838), pp. 93, 466 sq. A traveller in Zombo-land found traps commonly set at the entrances of villages and huts for the purpose of catching the devil. See Rev. Th. Lewis, “The Ancient Kingdom of Kongo,” The Geographical Journal, xix. (1902) p. 554.
226
Relations des Jésuites, 1639, p. 44 (Canadian reprint, Quebec, 1858).
227
L. J. B. Bérenger-Féraud, Les Peuplades de la Sénégambie (Paris, 1879), p. 277.
228
Delafosse, in L'Anthropologie, xi. (1895) p. 558.
229
W. H. Bentley, Life on the Congo (London, 1887), p. 71.
230
Mary H. Kingsley, Travels in West Africa (London, 1897), pp. 461 sq.
231
E. L. M. Kühr, in Internationales Archiv für Ethnographie, ii. (1889) p. 163; id., “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 59 sq. Among the Haida Indians of Queen Charlotte Islands “every war-party must be accompanied by a shaman, whose duty it was to find a propitious time for making an attack, etc., but especially to war with and kill the souls of the enemy. Then the death of their natural bodies was certain.” See J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), p. 40 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. v. part i.). Some of the Dyaks of south-eastern Borneo perform a ceremony for the purpose of extracting the souls from the bodies of prisoners whom they are about to torture to death. See F. Grabowsky, “Der Tod, das Begräbnis, etc., bei den Dajaken,” Internationales Archiv für Ethnographie, ii. (1889) p. 199.
232
A. Bastian, Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 119.
233
Relations des Jésuites, 1637, p. 50 (Canadian reprint, Quebec, 1858).
234
J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (the Hague, 1886), pp. 78 sq.
235
E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) p. 307.
236
W. W. Skeat, Malay Magic (London, 1900), pp. 568 sq.
237
W. W. Skeat, op. cit. pp. 569 sq.
238
W. W. Skeat, op. cit. pp. 574 sq.
239
W. W. Skeat, op. cit. pp. 576 sq.
240
Lysias, Or. vi. 51, p. 51 ed. C. Scheibe. The passage was pointed out to me by my friend Mr. W. Wyse. As to the mutilation of the Hermae, see Thucydides, vi. 27-29, 60 sq.; Andocides, Or. i. 37 sqq.; Plutarch, Alcibiades, 18.
J. B. McCullagh, in The Church Missionary Gleaner, xiv. No. 164 (August 1887), p. 91. The same account is copied from the “North Star” (Sitka, Alaska, December 1888) in Journal of American Folk-lore, ii. (1889) pp. 74 sq. Mr. McCullagh's account (which is closely followed in the text) of the latter part of the custom is not quite clear. It would seem that failing to find the soul in the head-doctor's box it occurs to them that he may have swallowed it, as the other doctors were at first supposed to have done. With a view of testing this hypothesis they hold him up by the heels to empty out the soul; and as the water with which his head is washed may possibly contain the missing soul, it is poured on the patient's head to restore the soul to him. We have already seen that the recovered soul is often conveyed into the sick person's head.
243
Fr. Boas in Eleventh Report on the North-Western Tribes of Canada, p. 571 (Report of the British Association for 1896). For other examples of the recapture or recovery of lost, stolen, and strayed
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