Ceremonies of the Kurnai Tribe,” Journal of the Anthropological Institute, xiv. (1885) p. 316.
278
Miss Mary E. B. Howitt, Folk-lore and Legends of some Victorian Tribes (in manuscript).
279
A. W. Howitt, Native Tribes of South-East Australia, p. 266.
280
A. W. Howitt, op. cit. p. 267.
281
A. W. Howitt, op. cit. pp. 256 sq.
282
A. W. Howitt, op. cit. pp. 280 sq. Compare J. Dawson, Australian Aborigines, pp. 32 sq.
283
Partly from notes sent me by my friend the Rev. J. Roscoe, partly from Sir H. Johnston's account (The Uganda Protectorate, ii. 688). In his printed notes (Journal of the Anthropological Institute, xxxii. (1902) p. 39) Mr. Roscoe says that the mother-in-law “may be in another room out of sight and speak to him through the wall or open door.”
284
Father Picarda, “Autour du Mandera, Notes sur l'Ouzigoua, l'Oukwéré et l'Oudoé (Zanguebar),” Missions Catholiques, xviii. (1886) p. 286.
285
Father Porte, “Les Réminiscences d'un missionnaire du Basutoland,” Missions Catholiques, xxviii. (1896) p. 318.
286
H. H. Romily and Rev. George Brown, in Proceedings of the Royal Geographical Society, N.S. ix. (1887) pp. 9, 17.
287
R. H. Codrington, The Melanesians, p. 43.
288
J. G. Bourke, On the Border with Crook, p. 132. More evidence of the mutual avoidance of mother-in-law and son-in-law among savages is collected in my Totemism and Exogamy; see the Index, s. v. “Mother-in-law.” The custom is probably based on a fear of incest between them. To the almost universal rule of savage life that a man must avoid his mother-in-law there is a most remarkable exception among the Wahehe of German East Africa. In that tribe a bridegroom must sleep with his mother-in-law before he may cohabit with her daughter. See Rev. H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 312.
289
O. Dapper, Description de l'Afrique, p. 312; H. Ling Roth, Great Benin, p. 119; Missions Catholiques, xv. (1883) p. 110; J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 67.
290
Dio Chrysostom, Or. lxvii. vol. ii. p. 230, ed. L. Dindorf.
291
J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 61.
292
W. W. Gill, Myths and Songs of the South Pacific, pp. 284 sqq.
293
W. W. Skeat and C. O. Blagden. Pagan Races of the Malay Peninsula (London, 1906), ii. 110.
294
The Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904.
295
T. Arbousset et F. Daumas, Voyage d'exploration (Paris, 1842), p. 291; Dudley Kidd, The Essential Kafir, pp. 83, 303; id., Savage Childhood, p. 69. In the last passage Mr. Kidd tells us that “the mat was not held up in the sun, but was placed in the hut at the marked-off portion where the itongo or ancestral spirit was supposed to live; and the fate of the man was divined, not by the length of the shadow, but by its strength.”
296
Theocritus, i. 15 sqq.; Philostratus, Heroic. i. 3; Porphyry, De antro nympharum, 26; Lucan, iii. 423 sqq.; Drexler, s. v. “Meridianus daemon,” in Roscher's Lexikon der griech. und röm. Mythologie, ii. 2832 sqq.; Bernard Schmidt, Das Volksleben der Neugriechen, pp. 94 sqq., 119 sq.; Georgeakis et Pineau, Folk-lore de Lesbos, p. 342; A. de Nore, Coutumes, mythes, et traditions des provinces de France, pp. 214 sq.; J. Grimm, Deutsche Mythologie,4 ii. 972; C. L. Rochholz, Deutscher Glaube und Brauch, i. 62 sqq.; E. Gerard, The Land beyond the Forest, i. 331; “Lettre du curé de Santiago Tepehuacan,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) p. 180; N. von Stenin, “Die Permier,” Globus, lxxi. (1897) p. 374; D. Louwerier, “Bijgeloovige gebruiken, die door die Javanen worden in acht genomen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlix. (1905) p. 257.
297
Schol. on Aristophanes, Frogs, 293.
298
Pausanias, viii. 38. 6; Polybius, xvi. 12. 7; Plutarch, Quaestiones Graecae, 39.
299
Th. Vernaleken, Mythen und Bräuche des Volkes in Österreich, p. 341; Reinsberg-Düringsfeld, Das festliche Jahr, p. 401; A. Wuttke, Der deutsche Volksaberglaube,2 p. 207, § 314.
300
M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 459.
301
J. H. Weeks, “Notes on some Customs of the Lower Congo People,” Folk-lore, xix. (1908) p. 422.
302
B. Schmidt, Das Volksleben der Neugriechen (Leipsic, 1871), pp. 196 sq.
303
Georgeakis et Pineau, Folk-lore de Lesbos, pp. 346 sq.
304
A. Strausz, Die Bulgaren (Leipsic, 1898), p. 199; W. R. S. Ralston, Songs of the Russian People, p. 127.
305
W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens (Hermannstadt, 1866), p. 27; E. Gerard, The Land beyond the Forest, ii. 17 sq. Compare F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 161.
306
Mgr. Bruguière, in Annales de l'Association de la Propagation de la Foi, v. (1831) pp. 164 sq.; Pallegoix, Description du royaume Thai ou Siam, ii. 50-52.
307
A. Fytche, Burma, Past and Present (London, 1878), i. 251 note.
308
On such practices in general, see E. B. Tylor, Primitive Culture,2 i. 104 sqq.; F. Liebrecht, Zur Volkskunde, pp. 284-296; F. S. Krauss, “Der Bauopfer bei den Südslaven,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xvii. (1887) pp. 16-24; P. Sartori, “Über das Bauopfer,” Zeitschrift für Ethnologie, xxx. (1898) pp. 1-54; E. Westermarck, Origin and Development of the Moral Ideas (London, 1906-1908), i. 461 sqq. For some special evidence, see H. Oldenberg, Die Religion des Veda, pp. 363 sqq. (as to ancient India); Sonnerat, Voyage aux Indes Orientales et à la Chine, ii. 47 (as to Pegu); Guerlach, “Chez les sauvages Bahnars,” Missions Catholiques, xvi. (1884) p. 82 (as to the Sedans of Cochin-China); W. H. Furness, Home-life
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